The plain Christian's guide: or A compendium of divinity, &c

THE Plain Christian's Guide : OR A Compendium of Divinity , &c.

CHAP. I. Of Divinity Natural and Reveal'd . Of the Holy Scriptures : How we know them to be Divine : That they are sufficient to instruct us to Salvation ; Rules for Interpreting them .

I. THeology , or Divinity , is that Knowledge of God and his Will , which a Christian may attain unto , in this Life . Or , The Doctrin of the Knowledge and Worship of God , to his Glory , and our Salvation .

This is either Natural , or Supernatural .

II . The Natural is either , Implanted , or Acquired . The Implanted consists in those inbred Notions and Principles which God endued man with at his Creation , of which St. Paul speaks , Rom. 1.19 . That which may be known of God is manifest in them ; for God hath shewed it unto them . And this is call'd , The Law written in our hearts , Rom. 2.15 . The Acquired , is gain'd by Contemplation on the works of God , and experience of his Providence : For the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and Godhead ; so that they are without excuse , Rom. 1.20 .

The Principles of both these are true , so that Man might from thence deduce true Conclusions ; yet from the Begining , even before the Fall , they were not perfect in all degrees , but rather begun , and capable afterwards from time to time to be augmented and improved , partly by larger Communications , and partly by Use and Experience . But in Man since the Fall , both those ways of Knowledge are so weakned and corrupted , that by those Principles alone , he can neither come to know the true God after a true and sufficient manner , nor yet to live well , or dye with assurance of happiness . And therefore in vain did the old Philosophers , and wisest Heathens , from this Light of Nature , endeavour to raise a Scheme of Religion : For as the Apostle tells us , Rom. 1.21 . They became vain in their imaginations , and their foolish heart was darkned . This Natural Divinity will convince every considerate man , that there is a most pure , excellent , all-wise , all-powerful first Cause , Maker and Governor of himself , and all other Creatures , whom therefore he ought to Love above all things , and continually to serve and worship : And will also convince him , that he vastly comes short of his duty therein , and so , as the Apostle speaks , will render him without excuse : But it will not shew him a way or means how to supply those Failures , atone the wrath due to his disobedience , or to be reconcil'd to the Lord his Maker .

III . Supernatural Theology , communicated to men , is to be considered in a twofold respect , according to the twofold state of Man , viz. of Integrity , and of the Fall . In the state of Innocency , it was the Will of God signified by Promises and threatnings , for the continuing of that Grace bestow'd upon Man in and by his Creation , if he should continue in his obedience . But in the state since the Fall , Supernatural Divinity is the wisdom of knowing God in Christ , according as it is revealed in the written Word , and may thus be defined .

Theology is the wisdom of Divine things according to the Truth of God , inspired by God , and by the Enunciative Word , in Christ , committed to the Servants of God , comprehended in the Books of the Old and New Testament , as far forth as is expedient for the Glory of God , and the Salv tion of the Church .

IV . Thus there is a twofold Principle of Divinity ; the one , by which it is , and that is God ; the other , by which it is known , and that is , THE WORD OF GOD , out of which all the Precepts of Divinity are to be concluded , as being the Supreme Rule of our Belief and Practice . John 20.31 . These things are written , that ye might believe . Rom. 15.4 . What things are written , are written for our learning ; that through patience and comfort of the Scriptures we might have hope . 2 Cor . 10 , 11. These things are written to admonish us . Isa . 8.20 . To the Law , to the Testimony . John . 5.39 . Search the Scriptures . — they are they that testify of me . 2 Tim . 3.15 , 16 , 17. They are able to make us wise unto salvaation , through Faith which is in Christ : For all Scripture is given by Inspiration of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , that the Man of God may be perfect , throughly furnisht unto every good work .

V. 't is an unquestionable Principle amongst all Christians , That the Holy Scripture is both of Divine Original and Authority ; and therefore very unbeseeming any that professes himself a Christian ; to demand whether the Bible be the Word of God or not : For as in the Schools , there is no disputing with him who denies Principles , so we account him unworthy of the Christian Name , that shall deny this Principle of the Christian Religion ; yet it is lawful amongst Christians to ask , By what Testimony do we know , that the Scriptures are of Divine Inspiration ? So we ask not to seduce others , or to cavil , but only to be instructed .

Now this Testimony is twofold : The one Principal , The other Ministerial .

VI . The principal Testimony of the Scriptures Divine Original and Authority , is that of the Holy Spirit ; both outwardly in the Scripture it self , and Inwardly in the minds and hearts of the faithful , being illuminated by him , speaking and persuading the Divinity of the Scriptures .

Outwardly in the Scriptures themselves ; the Holy Ghost when he speaks of their Original and Authority , uses such Phrases as attest it to be Divine , as — The Word of the Lord . Thus saith the Lord . Jesus said . All Scripture is of Divine Inspiration . Holy Men of old , spake as they were moved by the Holy Ghost , &c.

Inwardly in the Hearts of the faithful ; the same Holy Spirit persuades the Divinity of Scriptures so far , as he openeth the Eyes , and illuminateth the mind of him that reads the same with Prayer and Humility , that he makes him see the Wonders of God , and feel it sometimes sharper than a two-edg'd Sword , dividing the Bones and the Marrow ; at other times more Soveraign than Balm of Gilead , to heal his wounded Spirit , and revive his drooping Heart , causing him to acknowledge the voice of the Divine Majesty sounding in the Word : For as we know a man when he speaks to us , much more may we know God when he is pleased to speak unto us — Non vox hominem sonat .

Now that the Testimony of God's Spirit is that which principally and most firmly assures us of the Scriptures Divinity , is proved by these following Argumenrs .

1. His Testimony concerning the Scriptures is most firm , by whose Inspiration the same were written ; for every one knows his own hand best , and is best acquainted with his own style : But the Scriptures were all written by the Inspiration of the Holy Ghost , 2 Tim . 3.16 . 2 Pet . 2.21 . Therefore , &c.

2. He that together with the Scripture is promised in a most near Conjunction to the Faithful , his Testimony of the Scripture is most firm : But the Holy Ghost is promised to the Faithful in a most near Conjunction with the Scripture . Isa . 59.21 . My spirit which is in thee , and my words which I have put in thy mouth shall not depart from thee . Therefore , &c.

3. Without whose Illumination , the wonders of the Scriptures are not seen , his Testimony alone of the Scripture is most firm ; as he can best declare the worth of a Casket , and the Riches therein contained , that keeps the Key of it : But without the Illumination of the Holy Ghost , no man sees the wonders of the Scripture , Psal . 119.18 . Open my eyes , that I may see the wonders of thy Law . Therefore , &c.

VII . The Ministerial Testimony is the Voice or Attestation of the Universal Church ; as well the several primitive Churches which first received those sacred Oracles from the inspired Writers , and after delivered them under the same Title to their Successors , and other Churches , as of all other true Christians since until these Times , for as many as have profess'd the Christian Religion , have also profess'd that these Books are of God ; which Testimony ought reverently to be received , and is of great weight and importance , as being profitable to prepare the Heart , and raising an Historical Faith , makes room for that which is Divine ; the same being of all humane Testimonies ( whereby the Author of any Book that hath been , is , or shall be extant , can be proved ) the greatest both in respect of the Multitude , Wisdom , Honesty and Faithfulness of the Witnesses , and the Likelihood Constancy and Continuance of the Testimony it self .

Yet doth not the Authority of the Scriptures depend thereon , for that were to make the words of the Master , to receive their Authority from the Servant ; a Father's Letters to receive Credit with his Son , meerly from the Foot-Post that brings them ; and the Rule , to have its dependence on the thing Ruled .

We know that the Oracles of God are committed to the Church , and do acknowledge that She is the pillar and ground of truth , 1 Tim . 3.15 . But the Candle receives not its light from the Candlestick that supports or holds it forth . The Churches Testimony may be inviting and prevalent with those who as yet know not the Scriptures , and have not received that sincere Milk of the Word , so as to grow thereby , 1 Pet . 2.2 . In which Sense , that famous Saying of St. Augustine is to be understood , I had not known the Scriptures , if the Church had not told me which were the Scriptures . But in those who have tasted the sweetness of this Celestial Manna , the Testimony of the Scriptures themselves , and of the Holy Ghost , is most firm and effectual : For as he that tasteth Honey himself , hath a more sure knowledge of its sweetness , than he that believeth another speaking and witnessing of it ; so he knoweth more assuredly the Scriptures to be God's Word , who has felt its Divine Power on his own Soul , than he who only gives Credit to the Church attesting the same . The Samaritans at first believed the Woman when she spake of Christ , but after they had heard Christ himself , they tell her , Now we believe , not because of thy saying : for we have heard him our selves , and KNOW that this is indeed the Christ , the Saviour of the world , John 4.42 . Even so , he that having begd the assistance of God's Spirit , reads the Scriptures humbly and attentively , shall at length come to say , Now I believe no longer upon the Churches Testimony that the Scriptures are Divine , but because I have read them my self , and in Reading have impress'd this following unanswerable Syllogism on my mind , viz.

That Scripture , which ( 1st ) brings in God himself everywhere speaking as its Author , ( 2dly ) which is written by those Men , as being furnisht with the Gift of Prophecying and Miracles from God extraordinarily , do with such faithfulness Record all things , that in rehearsing of sins and infirmities , they neither spare themselves nor Friends ; ( 3dly ) which records not only Truths , and all things agreeing with right Reason , but Divine matters also , and such as transcend all Reason ; ( 4thly ) after a Divine manner , and in a wonderful harmony of Circumstances in the same things recited by different Writers living in remote Ages each from other ; ( 5thly ) all to the Glory of God alone , and our Salvation ; ( 6thly ) with admirable Efficacy both in moving the hearts of such as read it , and strengthning them against the greatest Afflictions , and most exquisite Tortures ; so that ( 7thly ) it has been witnessed unto by innumerable Martyrs , and ( 8thly ) as above all other Books it most encourageth Virtue , Piety , and the good of each particular Man , as well as of Humane Society in general , and ( 9thly ) is the most ancient Book in the world , so ( lastly ) beyond any Writing that ever was , it has been miraculously preserved against Diabolical and Tyranical Fury — That Scripture ( I say ) which thus delivereth such things , and is thus circumstanced , must needs be Divine both in its Original and Authority .

But such is the Holy Scripture , commonly and by way of excellence , call'd THE BIBLE ; Therefore it is undoubtedly Divine .

In brief , the Testimony of the Church , is first in respect of Time , but that of the Holy Ghost is first in regard of Nature and Efficacy . We believe the Church , but not for the Church ; but we believe the Holy Ghost for himself . The Churches Testimony doth monstrate , point out , and shew the Scriptures to be Divine , but is not able , being it self but Humane , to demonstrate , or infallibly convince us thereof , or work in us a Divine Faith that they are so . The suasive Power is in the Church , but the persuasive effectual Power is the Spirit 's only . The Churches Testimony begets an Opinion , but the Scripture it self , and operation of the Spirit can alone beget a firm , unshaken , holy Faith .

VIII . The Books of the Holy Scriptures , according to the several Ages of the Church when they were given forth , are divided into those of the Old Testament , and those of the New .

Those of the Old Testament are , First , The Law , containing the Pentateuch , or Five Books of Moses , which from their respective subject matter are called Genesis , Exodus , Leviticus , Numbers , and Deuteronomy . Secondly , The Prophets , of which some are more Ancient , whose Books are chiefly Historical , as Joshua , Judges , Ruth , two Books of Samuel , and two of Kings . Others later , whereof four are call'd the greater , viz. Isaiah , Jeremy , Ezekiel , and Daniel . The other twelve , the lesser ; ( for Volume , not Authority : ) that is to say , Hosea , Joel , Amos , Obadiah , Jonah , Micah ; Nahum , Habakkuk , Zephaniah , Haggai ; Zeehariah , Malachi . Thirdly , The rest of the Canonical Books of the Old Testament , are peculiarly call'd by the Greeks , The Hagiography , [ or Sacred Writings ; ] And by our Lord Christ , Luke 24.44 . included under the name of The Psalms ; They handle divers things in a miscellaneous manner , viz. The Books of Chronicles , Ezra , Nehemiah , Esther , Job , Psalms , Proverbs , Ecclesiastes , Canticles , and the Lamentations .

Those of the New Testament are either Historical , containing as well the History of our blessed Christ written by the Four Evangelists , as the Acts of the Apostles by St. Luke ; or dogmatical , teachative or instructing , as the several Epistles ; and one prophetical , viz. the Apocalypse , or Revelation of St. John .

Having long since ( when but a Child ) set down for my own memory , the Names and Order of the whole 66 Canonical Books of the Old and New Testament in the following 22 Verses or Rhymes , and found the same ( then ) of some use for the ready turning to any Book , not knowing but it may be acceptable to others , especially Youth , to get by heart for the same purpose , I shall presume here to insert them , hoping the Reader will pardon the Unevenness of the Lines , as intended only to assist him in Recollecting the place of each Book .

Genesis , Exodus , Leviticus , Numbers , to Deut'ronomy leadeth us ; Joshua , Judges , Ruth , ( her Story tells ) Twice Samuel , as oft Kings , and Chronicles ; Then Ezra , Nehemiah , Esthers Raign , And Job , Rewards of Patience doth obtain . The Psalms , Proverbs , the Preacher , and his Song ; Isaiah , Jeremiah , Lamentation . After Ezechiel , Daniel , Hosea's Book , For Joel , Amos , Obadiah look ; With Jonah , Micah , Nahum , Habakkuk , Then Zephaniah , Haggai , Zachariah , And Malachi the Herald of Messiah ; Whose Gospel wrote by Matthew , Mark , Luke , John , Is by Holy Epistles more made known , Once to the Romans , twice to Corinth shown . Galatians , Ephesians , next succeed Philippians then , and the Colossians , read ; Twice Thessalonians , twice to Timothy ; Titus , Philemon , and next Hebrews lie ; Once James , twice Peter , thrice love-breathing John , Then Jude , and last the Revelation .

All these Books are called Canonical , because they are the Canon , that is , the Rule , or Square of Faith and Life ; nor was there ever any doubt made of their Authentickness by the Church .

IX . Certain other Books there are , sometimes bound up with our Bibles , that is to say , two Books of Esdras , Tobit , Judith , six Chapters added to the Book of Esther , Wisdom , Ecclesiasticus , Baruch , with the Epistle of Jeremiah , the Song of the Three Children , the Story of Susanna , the Idol Bel and the Dragon , the Prayer of Manasseh , and two Books of the Maccabees . All which , although they may be read as Ecclesiastical Histories , or excellent Tracts of Morality ( as some of them are ) with profit , yet they come short of that Authority which is in the Canonical Books for proving Articles of Faith : And have not been received as of Divine Authority by the ancient Church , as St. Jerome , and others of the Fathers witness ; and therefore are called Apocrypha , that is hidden , obscure , or doubtful ; and by some of the Ancients Deutero-Canonici , Books of the second or lesser Canon .

The Reasons assignd for not receiving these Books as Canonical , are these . First , Because they were not written by Prophets , but for the most part since Malachi the last Prophet , and since the time of the sealing of Prophecy . Secondly , Because as they are not written in the style of the Prophets , so neither in the Hebrew Tongue . Thirdly , Because they are never alledg'd in the New Testament . Fourthly , Because in them we find many passages inconsistent with Canonical Scripture , and other things fabulous and repugnant to Faith and Piety : For Example , in the Additions to Esther , what is said in Chap. 11.2 . and Chap. 12.1 . in the Apocrypha , contradicts what is said Chap. 2.16 . of the Canonical . And what is said Chap. 12.5 . of the Apocrypha , opposes what is delivered Chap. 6.3 . in the Canonical . So in the Additions to Daniel , the Story of the Prophet Habakkuk seems false ; for he prophecy'd before the Babylonish Captivity , as appears by his own Prophecy ; and if he were then living , he must have prophecy'd more than an 100 years , which is no ways probable . The Book of Judith , Chap. 9.2 . commends what is condemn'd Gen. 34.25 . and 49.5 , & 6. and its first and 11th contradicts each other . The Book of Wisdom , Chap. 14.5 . is mistaken , and the whole supposed to be wrote by Philo the Jew , after Christ . The Author of Ecclesiasticus complements , and begs pardon in his Prologue , which inspired Writers never did , nor have reason to do . In the 2d Book of Maccabees , sacrificing for the Dead , and those too that died in Idolatry and Sacriledge , is commended ; and at other places Self-Murther is encouraged .

For all which Reasons , as these Apocryphal Books were never received by the Jews , so neither by the ancient Christians , but forbidden by some to be read in the Church , if we may credit the Author of the Exposition of the Creed in Cyprian , or the Council of Laodicea ; however our Mother the Church of England , conserving in this , as in other things , her accustomed Moderation , does , with St. Hierome , admit them to be read , and some of them even in the Church , for example of Life , and instruction of Manners , yet does not acknowledge the same to be Canonical .

X. The Holy Scriptures contain all things necessary to Salvation , so that whatsoever is not read therein , or may be proved thereby , is not to be required of any man , that it should be believed as an Article of Faith , or be thought requisite or necessary to salvation . [ Articles of the Church of England , Art. 6. ] The Church hath Power to decree Rites and Ceremonies , and Authority in Controversies of Faith : And yet it is not lawful for the Church to ordain any thing that is contrary to God's Word written : Neither may it so expound one place of Scripture , that it be repugnant to another ; wherefore although the Church be a Witness , and a Keeper of Holy Writ , yet as it ought not to decree any thing against the same , so besides the same , ought it not to inforce any thing to be believed for necessity of salvation , [ Ibid . Art 20. ]

THE PROOF .

1. Since the Scriptures contain a Doctrin to which we must not add , as well as not diminish from it , Deut. 4.2 . and 12.32 . Joshua 1.6 . and Rev. 22.18 . A Doctrin which is able to render a man compleatly instructed , and perfect unto salvation , Psal . 19.8 . Coloss . 1.28 . and 2 Tim . 3.15 , & 16. Since those that preach any thing besides what is written , ( as necessary to salvation ) are accursed , Gal. 1.8 . Since Christ and his Apostles always proved and confirmed what they taught by Scriptures , and never by Traditions , Luke 24.27.44 , & 45 verses . Acts 15.15 . Nay , condemn'd Humane Traditions , though carrying a semblance of Piety , as Matth . 15.3 . and 6 verses ; and Mark 7.8 . Since we are commanded not to be wise above what is written , 1 Cor . 4.6 . Since the Scriptures are the Testament , or Covenant of God , 2 Cor . 3.14 . And to a Testament or Covenant ( even amongst men ) none but bold and wicked Falsifiers will presume to add or diminish , Gal. 3.15 . We may from all these Arguments conclude the Perfection of the Holy Scriptures , and their being a sufficient Rule to Salvation .

2. If the Prophets and Apostles led by the Holy Spirit into all Truth , being as it were the publick Notaries and Registers for the Church , have not in their Writings recorded and set forth all things necessary for Salvation , the same came to pass either because they ought not to have done it , or were not able , both which are absurd ; on the contrary , themselves testifie that they have revealed the whole counsel of God . Our blessed Saviour made known unto his Disciples the last and full Will of his heavenly Father , John 14.26 . and 15.15 . and 16.13 . What they received of him , they faithfully preached unto the world , Acts 20.27 . 1 Cor . 15.1 . Gal. 1.8 . 1 John 1.3 . And the sum of what they so preach'd , was committed to Writing , Acts 1.1 . John 20.31 . 1 John 5.13 . Rom. 10.8 . That it might remain as a certain standing sufficient Rule to all Generations , to teach sound Doctrin , to disprove Error , to correct Iniquity , to instruct to Righteousness , and to comfort under all Temptations and Afflictions in the path of Holiness , 2 Tim . 3.16 . Rom. 15.4 .

1. Objection .

If the Scriptures be a perfect Rule , then either each single Book is so perfect , and so no need of the rest ; or only the whole Canon , but not each single Book , as is granted ; and for the whole we have it not , for many Books are lost , as of Nathan and Gad , 1 Chron . 29.29 . the Epistle of Paul to the Laodiceans , Col. 4.16 . &c.

Answer .

Each single Book is perfect with an essential perfection , because it has the matter and form of the Word of God , and is sufficiently perfect for the proper end thereof . But the whole Canon with a quantitative perfection ; that has the perfection of a part , this of the whole . And we have the compleat Canon ; for those Books lost were only Historical Narratives , not Canonical . The Epistle mention'd , Coloss . 4. was an Epistle from , not to Laodicea , as as appears in the Greek ; and might probably be the First to Timothy , which was wrote from thence , as the Subscription shews .

2. Objection .

The Apostle saith , Hold the Traditions which you have been taught , whether by word , or our Epistle , 2 Thess. 2.15 .

Answer .

The Apostle speaks either of some free and indifferent Constitutions concerning the Order and Decorum of the Church , or of that Doctrin which he had preached to them by word of mouth , and which is contained in his , and other Canonical Writings ; so that this either way makes nothing for other Traditions obtruded as necessary to Salvation either contrary to the Scriptures , or not in some part thereof comprehended .

XI . The Holy Scriptures being the foveraign and perfect Rule of the Christian Religion , it follows that the reading and study thereof is highly expedient for all Christians , and accordingly the same is enjoin'd — Search the Scriptures , Joh . 5.39 . Let the Word of God dwell plenteously amongst you , Col. 3.16 .

XII . Hence also it follows , That the Translation of the Bible into vulgar Tongues is both lawful and necessary , which are so far authentical as they agree with the Original Fountains , viz. the Hebrew in the Old Testament , and the Greek in the New .

The Reasons hereof are , ( 1. ) Because the Prophets and Apostles preached their Doctrins to the People , and Nations in their own Languages , Jer . 36.15 . Acts 2.6 . ( 2dly ) Because soon after the Apostles times , many Translations were extant . ( 3dly ) Because all things must be done in the Church unto edifying , 1 Cor . 14.26 . But an unknown Tongue doth not edifie , but tends to confusion , Gen. 11.7 .

XIII . Nor is there any such Obscurity in these sacred Oracles , as may or ought to discourage any from the study of them , but that they may thence reap great benefit and advantage ; for the plainness of the Scripture is to be considered , either in respect of it self , or in respect of men .

1. In respect of it self , though its matter contain most deep mysteries hidden from Ages , and remote from the natural capacity of man , yet they are clearly enough there proposed and explained . And as its internal Form , being Divine Truth , cannot in it self be obscure , seeing it is that light which illuminates our mind ; so for its external Form or Style , although in some places it be temper'd with words and phrases somewhat obscure , yet elsewhere , and for the most part it is sufficiently clear and perspicuous ; the Holy Spirit so adapting its style , that neither its Plainness should occasion Contempt , nor its Difficulty render the Text unprofitable . Therefore what in one place is clearly taught , in another is coucht in Parables , or more abstruse words and phrases , thereby at once quickning our diligence , in searching and confounding the pride of Humane Wit ; as also that we should both more ardently beg of God the Gift of understanding , and with the greater Industry apply our selves to dig up this treasure of heavenly wisdom .

2. In respect of Men , the Scriptures indeed to the unregenerate and carnal may seem obscure — If our Gospel be hid , it is hid to them that are lost : In whom the god of this world hath blinded the minds of them that believe not , lest the light of the glorious Gospel of Christ , who is the Image of God , should shine into them , 2 Cor . 4.4 . But to those that are born again , and enlightned with the Spirit , the Word of God is clear and perspicuous , though not to all alike , yet to all and every of them ( according to their measure of Faith , and degrees of Gifts ) sufficiently to Salvation . And for all those passages which are {αβγδ} , hard to be understood , 2 Pet . 3.16 . we may either be ignorant of them without hazard of Salvation , or else in some other place of the Bible they are more clearly set forth : So that all Doctrins necessary to be known , believed and observed for salvation , are in their places so clearly proposed and delivered , that every man , though never so mean or Plebeian , doing his duty by Prayer , Humility , and making use of the ordinary means for finding out the sense of Scriptures , may easily and sufficiently , to his salvation , come to understand them .

XIV . The Scriptures consist not so much in the bare words , as in the sense and meaning of the words , which is their internal Form ; therefore in the first place the genuine sense of the Holy Scripture is to be sought out by a due Interpretation , which is nothing else but an explanation of the true sense of the words , and a fit application thereof , for Doctrin , for Reproof , for Correction , for Instruction in Righteousness , 2 Tim . 3.16 .

The true sense of Scripture is that which results , and is immediately gather'd from the words and phrases rightly understood , and which the Speakers intention and nature of the thing do import .

Ths sense is not various or manifold , but one , to wit , Grammatical or Literal , which the words , whether properly or figuratively taken , do of themselves bear : For words and phrases are to be understood either properly or figuratively , and by a Trope , when the words properly taken would produce some manifest absurdity , or argue falshood ; as the sense of that saying , The Seed of the Woman shall bruise the Serpents Head , is this , That Christ shall defeat and subdue the Devil , and his greatest designs ; though properly the Devil is not a Serpent , and being a Spirit can have no Head ; so when we read of the Arm of the Lord , the literal sense is not , that God hath such a Member , but that which is signified by that Member , to wit , strength , and operative vertue .

The other three senses which some reckon up , and call them spiritual or mystical , viz. Allegorical , Anagogical , and Tropological , are not divers distinct senses of Holy Scripture , but only divers manners of handling Scripture , or various accomodations of its only true literal sense : For ,

1. The Allegorical Interpretation is the application of the literal sense to Christ , or the Church , by some similitude ; as to say David was a Type of Christ , and Goliah of the Devil ; therefore David's Fight and Victory , signifies Christ's Combat with and Conquest of the Devil : Or David overcame Goliah , therefore the Faithful shall in the end surmount all Afflictions . Now this is not a new sense , but only an application of that History ; and though sometimes such Allegories may profitably be raised , yet we must use them sparingly and soberly : For it is dangerous to indulge our Fancies too far that way , as appears by some of the ancient Fathers , particularly the great St. Origen , who thereby fell into several Errors , and obscured the Truth , and perverted the Sense of Holy Scripture , by overbold and frequent Allegorizing .

2. The Anagogical Interpretation is indeed but a species of the Allegorical , whereby some Type of the Old Testament is applied to the Truth exhibited in the New , or the Glory of the Life to come is signified by things known and obvious to the Senses ; as Psal . 95.11 . I sware in my wrath that they should not enter into my rest . Here Rest signifies indeed the Land of Canaan , but Anagogically taken , Eternal Bliss , because Canaan was thereof a Type . So the Glory of Heaven is painted out in the Revelations , by the similitude of a most beautiful City ; yet still here is no double sense , but an Anagogical application , whereby we refer the sign to the thing signified .

3. The like may be said of the Tropological sense , which is but an efficacious transferring of Scripture , when from some Fact there recorded , we collect some Doctrin of Morality , or wholesom Instructions of life , as St. Paul , 1 Cor . 9.9 . from that Text of Deut . 25.4 . Thou shalt not muzzle the mouth of the Ox that treadeth out the Corn ; raises an Argument , That Christians ought to allow a fit maintenance to their Ministers .

XV . Although the Interpretation of Scripture be committed to the Church , yet the only Supreme Judge of this Interpretation , is the Holy Ghost speaking in it , who is the Sovereign Interpreter and Judge of Controversies .

THE PROOF .

In such a Judge four Things are requisite : First , That he cannot Err. Secondly , That there lie no Appeal from him . Thirdly , That he be not partial , much less a Party in the Dispute . Fourthly , That he be able to enforce Obedience ; which Obedience being spiritual , and consisting in the Will , none but God can enforce it : Therefore since no man , or number of men , can justly or modestly pretend to any one of these qualifications , they ought to renounce their Claim of Sovereign Judicature , and yield the same to the blessed Spirit , whose alone Right it is upon all those four Accounts .

True it is , there are others that may be call'd subordinate and inferior Judges of Interpretation and Controversy , as the ancient Fathers of the Church , or the Bishops of the present Age , whether in a General Council , ( if that were possible ) or a National Synod or Convocation assembled , to whose Judgments for Peace , Humility , and Unity , we ought always to pay a reverend Esteem , and submit to , and acquiesce therein , where not forbidden by Scripture .

But still all these have a Judge above them , viz. The Scripture it self , or Holy Ghost speaking therein ; for their Judgment is not therefore true , because they do so adjudge , but because they judge according to the Word , for otherwise they may err . The Holy Spirit is the Supreme Interpreter , because by him we must be enlightned before we can obtain the true sense of Scripture , otherwise we shall never reach that {αβγδ} , or full assurance of Faith , which the Apostle speaks of . Now this is that internal Persuasion which extends only to our selves , for we cannot thereby work upon others to make them receive the sense and judgment of the Spirit : And therefore secondly , The Holy Spirit speaking in the Scriptures , is also the Soveraign Interpreter and Judge in respect of external Persuasion , and therefore that we may persuade others , we must bring them to this external judgment of the Scripture : For ,

That which alone has Power to beget Faith , has alone the Supreme Power of interpreting of Scriptures , and determining all Controversies of Faith : But only the Scriptures , together with the Holy Spirit , have that Power . Ergo , &c.

XVI . General Councils ( forasmuch as they be an Assembly of Men , whereof all be not govern'd with the Spirit and Word of God ) may err , and sometimes have erred , even in things pertaining to God ; wherefore things Ordained by them as necessary to Salvation , have neither Strength nor Authority , unless it may be declared that they be taken out of Holy Scripture . [ Articles of the Church of England , Art. 21. ]

XVII . The Means we are to use for finding out the true sense of Scripture , and interpreting thereof , are of three sorts ; some to precede , some to be used in the Interpretation , and some to follow ; which if not observed , we shall be in danger of erring , since they Answer to , and Remedy so many several Impediments , which we are apt to be Subject unto .

Rules to be observed before Reading the Holy Scriptures , are

1. That we apply our selves to Prayer , which is both Commanded , and Success promised to it , Matth . 7.7 . Jam . 1.5 . We must Implore the Assistance of the Holy Ghost , without whose Illumination we shall not be able to understand the Scriptures , 1 Joh . 2.27 . 1 Cor . 2.12 .

2. We ought to renounce our own Carnal Wisdom and humane Reasonings , and resolve to hearken to God alone , teaching us in his Word , and to bring down all our Cogitations to the Obedience of Christ : For nothing hinders proficiency in Divine things , more than a vain opinion of our own Wisdom , Matth . 11.27 . Rom. 8.7 . and Cor . 3.18 , 19.

3. We should approach the Scriptures without prejudice and unbias'd , with a pure , candid mind , simply desirous to Learn ; a prejudicate opinion is a very great hinderance ; Therefore Christ bids his Disciples , Beware of the Leven of the Pharisees , and St. Paul advises , — Beware left any Man spoil you through Philosophy , and vain deceit , after the Tradition of Men , after the Rudiments of the World , and not after Christ , Coloss . 2.8 .

4. We must come with a mind purg'd by Faith and Repentance , and truly studious of Piety , for the pure Spirit of Christ that Enlightneth the mind , will not dwell in the Impenitent and Prophane , 2. Tim . 3.7 .

5. We must come with a Reverend and hearty Love of Truth , and an ardent desire of receiving and retaining it . Hence those who read the Holy Scriptures only formally , and out of Custom , or for ill ends , as for Ostentation , Vain-Glory , Contention , or the like , attain not the meaning of the Holy Spirit , 2 Thess. 2.11 .

6. We must come not only with a desire to know the Will of God , but also with a Resolution to do it ; for the end of Scripture is not bare knowledge , but joyn'd with practice , Tit . 2.12 .

The Rules to be observed in the Interpreting of Scripture , are

1. We should endeavour to understand the very Words , which the Holy Ghost has used in the Scripture ; and therefore ( if our Circumstances will permit ) should strive to be acquainted with the Original Tongues , for therein things are delivered with a greater Emphasis , and they are very great helps : But the unlearned must serve themselves of ●●e best Translations , and the Interpretations of Godly Learned Divines , delivered in their Preachings or Writings .

2. We must diligently weigh each Word , that we may distinguish those that are used properly , from such as are put figuratively , and know their most usual and more proper Significations ; for Figurative Expressions are not to be Interpreted properly , nor the contrary .

3. We must take notice of the Principal Intent , or main Scope , and end of each place , which is to be gather'd as well out of the matter foregoing , as following .

4. All the Circumstances of the place proposed are to be Considered ( as Time , Place , Person , &c. ) and also the words precedent and subsequent : If a word be capable of diverse senses , we must see by those Circumstances in which Signification it may here most aptly be taken .

5. Compare one place with another , the more obscure with those that are more clear : and not only like Texts with like , but also unlike Texts with unlike .

6. The Phrases usual to the Scripture are to be considered and heeded , especially the Hebraisms , which also frequently occur in the New Testament ; their sense is to be inquired into either from the Hebrew Language , or the Comments of Learned Men .

7. Allegories are not to be raised and Expounded according to every ones Fancy , but from the circumstances of the places whence they are drawn , and other Texts .

8. In Interpreting of Scriptures we ought as much as may be , contain our selves within their own Bounds and Terms , both real and verbal . I have taught you Statutes and Judgments , even as the Lord my God Commanded me , saith Moses , Deut . 4.5 . Just so , altered neither in Words nor Matter . If any Man teach otherwise , and consent not to Wholsome words , the words of the Lord Jesus Christ , and to the Doctrin which is according to Godliness , He is Proud , knowing nothing , but doting about Questions and Strifes of Words , &c. 1 Tim . 6.3 .

9. We ought to consult the best and most sincere Interpreters , Acts 8.21 . and Chap. 10.15 . But still so as not to Envassal our Understandings to their Dictates , but remembring that as Men they may Err : And tho they are our Guides , yet are not Lords of our Faith .

10. As the Holy Scripture is the Fountain and Lively Spring , containing in all Sufficiency and Abundance , the pure Water of Life ; and whatsoever is necessary to make Gods People wise unto Salvation : so the constant and unanimous Testimony of the true Church of Christ , in the Primitive Ages thereof , is ( as it were ) a Conduit-Pipe to Derive and Convey to succeeding Generations , the Celestial Water contained in Scripture ; the first of these , namely the Scripture , is of Soveraign Authority ; and for it self , Worthy of all Acceptation : The latter , namely the Voice and Testimony of the Primitive Church , is a Ministerial and Subordinate Rule and Guide , to preserve and direct us in the Right understanding of the Scriptures . Hence the Excellent Aphorism of King Charles the Martyr , — In Religion , Scripture is the best Rule , and the Churches Universal Practice , the best Commentary .

Lastly , In all Interpretations we are to have regard to the Analogy of Faith , that is , the General and Perpetual Tenour and Sentence of the Scriptures in plain places , such as are the Articles thence deduc'd and summ'd up in the Creed , the Lords Prayer , and the Decalogue , ( or Ten Commandments ) and the main Principles of the Christian Religion , as to give all Glory to God , to promote self-denial and Humility ; to Advance Charity , Peace and the Good of Mankind , &c. Whatever Comment violates these , must needs be false . Nor must we Interpret an obscure place so as to render the sense thereof contrary to that of another clearer place , for there are no real Incoherences or Contradictions in the Book of God , whatever may seem to our weak apprehensions .

The Rules to be observed after we have sound out the true meaning of any Scripture , are three ,

1. Giving of Thanks for the greatness of the Mercy and Benefit , that the Lord has been pleas'd in any measure to vouchsafe us the knowledge of his Divine Will and Heavenly Misteries : For God to punish Mans Ingratitude does often times either deprive him of the Knowledge before given him , or at least does not encrease it .

2. The Word understood is to be Meditated upon , and fixt in the Memory , Psal . 1.2 . 1 Tim . 4.15 . Without this , your Knowledge will soon decay and vanish , as a Nail is easily pull'd out , if it be not clenched .

3. Your Knowledge must be improved to Piety , and what you read and understand , accomodated to Use and Practice , whether Commands , or Prohibitions , Exhortations , Promises or Consolations , all must tend to the Strenghning your Faith , and rendering your Life and Conversation more Righteous , Humble , Charitable and Holy , since this is the great end of the Scripture , Rom. 4.23 . 1 Cor . 10.11 . 2 Tim . 3.16 . Those that do otherwise , by the just Judgment of God fall from the Truth : To such God threatens to take away his Gospel ; to send upon them a Famine , not of Bread , but of his Word , Amos 8.11 . And to remove their Candlestick , Rev. 2.5 . A bad Heart will weaken the best Head , and Depravity of Manners is oftimes punished with Blindness of Understanding .

A Prayer fit to be used immediately before we apply our selves at any time to the Reading of the Holy Scriptures .

GReat and Blessed GOD , and ( in the Lord JESUS ) our most merciful Father ! Who art the Author of every good and perfect Gift , and hast promised to bestow Wisdom , and the knowledge of thy Law and Worship upon all that in Faith and Humility beg it of Thee ; as thou hast been Graciously pleased to Bless us with that Inestimable Treasure of thy most Holy Word : ( and in our own Mother Tongue , ) So we beseech thee both to Continue that Mercy , and to Enable us to make a due Emprovement of it , that it may not still remain as a Book Sealed . O give me thy poor Creature ( that desires to serve thee in sincerity according to all thy Commandments , ) a sufficient Knowledge of all requisite Truths , and an humble Obedient Heart to reduce that knowledge to Practice . Reveal to me ( as far as thou seest meet and necessary ) what is undiscovered ; Open and explain what is Secret and mystical ; Clear and Enlighten , what is Obscure and Cloudy ; unfold what is Difficult ; make me to shun and abhor all the Vices and Sins forbidden in this sacred Book : To Love , Embrace , and Pant after all the Vertues and Graces , in the same Recommended : To void and tremble at those Judgments here denounced ; To pursue with all affection and earnestness the Rewards here promised ; and finally , by and through the Merits of the Blessed Jesus , to attain them . Preserve me , O God of Truth ! in whatever Truths I already know ; and where , by the narrowness of humane apprehension , or prepossessions I am deceived , do thou , in Mercy good Lord ! correct and rectifie my Understanding . Confirm my Faith in those Truths wherein I stagger , and defend me from all Errours and hurtful Opinions , that so I may both Rightly understand thy Word , and Religiously observe it , to the Edifying of my Soul , the Glory of thy most Holy Name , and the Salvation of my self and others , Amen .

CHAP. II . Of God , and how He is to be known . Of the Persons of the Deity . And the Doctrin of the Holy Trinity briefly explained .

I. AS God is the proper and prime Object , so he is also the Principal and Supream End of Divinity : And therefore since the Chief End , and the Chief Good , are one and the same thing , it is manifest , That Christian Divinity alone doth rightly teach us concerning the Chief Good . The Subordinate end of Divinity is our Salvation , which consisteth in the Union and Fruition of God . This is Life Eternal to know Thee the true God , and Jesus Christ whom thou hast sent , Joh . 17.3 .

II . He that cometh to God , must first believe that he is , Hebr . 11.6 .

Some of the Reasons proving that there is a God , are these :

1. By the Motion of things , we gather there must be a first Mover . 2. Nothing can be the Cause of it self , for then it should be both the Cause and the Effect , and be both before and after it self , which is absurd ; therefore all things have their beginning from one first and supreme Cause , which is God ; And those that will call it Nature , do not differ from this Notion of that more excellent and perfect . Being , but only change its Name , and rather shew , they have a vain mistaken Ambition of being thought Atheists , than that they have any Reason strong enough to convince them to be so . 3ly . Since all things whatsoever , even those without Life , Sense , and Reason , which cannot move voluntarily or intend an End , are yet directed Orderly to some certain End ; It follows there must be one Wise , Good and Chief Directer , ordering and guiding all things , not only to their particular Ends , but also to some one Supream End , Prov. 16.4 . 4ly . From those degrees of Entity , Truth , and Goodness , which we undeniably find in the Creatures ; we Collect , That there must be one Chief Entity , Truth , Goodness , &c. 5ly . The Apprehension of a Deity is Innate and Connatural with Man ; Never was Nation so Barbarous but they gave Testimony to this Truth , and rather than be without a God , would fain to themselves ridiculous Deities ; nay such as have studied to become Atheists , could never totally blot this Truth out of their Consciences , but the Majesty of God hath Affrighted , and his Terrors made them astonisht , in a Storm of Thunder , a Tempest at Sea , any great Calamity , or when they came to Die . 6ly . Miracles and the Signification of things to come , which by no Humane foresight , or Power or Natural Signs and Causes could either be affected or discovered , may convince that there is an Infinite Power that is above , and doth over-rule and Dispose of all things . This is Tullies Argument , Si est Divinatio , sunt Dii : If you grant Divination , you must needs acknowledge a Deity . 7ly . The extraordinary Providences , as Revolutions of States , overthrow of Kingdoms , protection of Princes , discovery and punishment of secret Treasons , Murther , &c. Visible Judgments on notorious sinners , and preservation of good men , and especially of the Church , are so many demonstrations of that Sovereign Justice which presides over all things . 8ly . The Acts of Conscience in Excusing and comforting in well-doing against all the Disgraces , Slanders and Persecutions of the World ; and its Accusing and terrifying for sins secretly committed , which never did nor shall come to the knowledge of Men ; it s exciting to Holiness , and curbing from Iniquity , are a manifest proof that there is a Supream Judge , who hath given a Law hinding the Conscience , doth observe all our Devices , Words and Works , and will call us to an account and reckoning . 9ly . The beauty , harmony and order which appear in the Creatures , the wonderful Faculties of mans Soul , the Lustre of the Sun , the Glory of the innumerable Stars , the Wonders of the Ocean , the Fertility of the Earth , and its variety of productions , are all illustrious Arguments both of the Being , and infinite Wisdom of the Creator . Lastly , the Holy Scriptures do most effectuall and clearly above all other means , teach and satisfy us , that there is a God ; as all pious souls by the Renewing , Quickning and Consolation of the Holy Spirit are sensible and can testify , and are ready to suffer a thousand deaths with most exquisite Tortures , rather than deny .

III . ATHEISTS are of Three sorts , 1. Practical , such as in words acknowledg God , but in works deny him . The World , ( I wish I could not say , the Church ) is full of these Atheists ; and they make too great a figure even amongst the first rate professors of Christianity . Their Understandings are convinc'd , but their Wills stand out in Rebellion . If men had it once throughly impress'd upon their spirits , That there was a most Holy , Just , all-seeing power that will bring all their thoughts , words and actions to Judgment ; and an Eternal life of Retribution certainly to follow , either in Joy or Torment , it would seem impossible they should lead such lives as they do ; the truth is , all willful sin hath this Malignity in it , that in effect it denyeth that there is a God , by denying his Power , Wisdom , Goodness , his Holiness , Truth and Justice . A Christian asking an Infidel how he could quiet his Conscience in such a desperate state ? I rather wonder ( reply'd the other ) how you can quiet your Conscience in such a common careless course of life , believing as you do ? If I believ'd such things as you profess , I should think no Care , Deligence and Holyness enough . 2dly . Pragmatical , These are a disputing , inquisitive sort of people , who because they could be glad there were no God to punish them , or out of vanity to seem wiser than their Neighbours , presume to question and argue against his Being that made them , tho yet in their private calm thoughts they are themselves convinc'd of it . 3ly . Dogmatical , who do really hold and believe there is no God ; such men have offer'd violence to their own Natures , razed out those notions which are born with us , and cannot arrive at so dreadful a State but through a long course of sin , which ( by the Concurrence of Gods just Judgment in punishing thereof ) deadens and scars their Consciences , and gives them utterly up to a Reprobate sense .

IV . God being Infinite and Incomprehensible cannot be known by us , or defined as he is in himself ; but two ways we do obtain some knowledge of Him , viz. Naturally , and Supernaturally ; the Natural way is threefold .

1. By way of Eminence , whereby we know that what perfection soever can be found in any Creature , as Wisdom , Justice , &c. is more Eminently in God .

2. By way of Negation , we know what He is not , rather than what he is ; and therefore we remove from our Conceptions of God whatever Imperfections we observe in the Creatures : Thus we say he is Immortal , Infinite , &c.

3. By way of Causation , by the Creatures as effects we come to know God as the Cause , and that therefore he must needs be All-wise , most powerful , Good , &c.

V. The Supernatural way whereby we come to the knowledge of God , is by those Revelations he hath been pleas'd to make of himself in the Holy Scriptures ; where we learn , That there is one only living true God , Eternal , Incorporeal , without Parts , without Passions , of infinite Power , Wisdom , and Goodness , the Creator of all things , visible and invisible , most Just and Holy , who will be a Rewarder of those that diligently seek him and obey his Laws , and punish the disobedient either here or hereafter : And that in the Unity of this Deity there are three Persons of the same Substance , Power , and Eternity , the Father , the Son , and the Holy Ghost , our Creator , Redeemer , and Sanctifyer .

1. Objection .

There be Gods many , 1. Cor . 8.5 .

Answer .

There are not many Gods in respect of Essence , but according to some peoples Error in Calling and Counting the Planets and their Idol Gods ; or in respect of some similitude , as Magistrates are called Gods .

2. Objection .

God is spoken of both in the past and future Tenses , therefore is not Eternal .

Answer .

Such Expressions do not signify as if God were thereby Changed , but because his Eternity comprehends all Tenses or Times .

3. Objection .

The Holy Scriptures mention Gods having a Mouth , Eys , Hands , &c. Therefore not Incorporeal , which was the Heresy of the old Anthropomorphites , and of our Muggletonians of late .

Answer .

These Parts are Attributed to God , not really and according to themselves , but after a certain Similitude , and in respect of the Acts , as the act of the Eye is to See , whence when mention is made of the Eye of God , it signifies the Power he hath to see Man intelligibly , not in a sensible manner : The like is to be understood of all other Expressions of that kind .

4. Objection .

God is said to Repent , Gen. 6.6 . and to be subject to other passions , as to be Angry , &c.

Answer .

Repentance is Attributed to God by a Figure , call'd Anthropopathy , or speaking after the manner of men , because he did sometimes after the manner of a man , repenting , as to the Effect , not as to the Affect , and the like in other Passions .

VI . God has discovered his Essence in his Word Two ways , by his Names , and by his Properties .

The Names of God are taken either from his Essence , As Jehovah , and Jah ( which in our English Translations is rendred Lord , and generally put in Capitals thus , THE LORD ) or from his Power , as El , Elohim ; or from his All-sufficiency , as Shaddai , &c.

The Name of Jehovah is Gods chief and most proper Name , being derived from the Root Hajah , He was ; thereby denoting the self-Essense of God ; who , was , is , and is to come , from Eternity to Eternity , whereas all other things have their Being from him , and in time ; the Name Elohim is of the plural Number , yet is a Personal , but Essential Name of God , spoken of one God , and of each Person ; For there are not Three Elohims , but one Elohim , Psa . 7. Elohim Zaddick , the just God .

VII . The divine properties are Gods Attributes , by which he is pleas'd to make himself known to us weak Mortals ; and is by them distinguish'd from the Creatures , for they are not Qualities nor Accidents , neither separable from his Essence , nor from each other .

These Attributes are either wholly Incommunicable to the Creatures , or Communicable in some Analogical effects , or resemblances .

Of the first Rank , are his Simplicity , and Infinity .

Gods Simplicity is that by which he is known to be truly One , and free from all Composition .

His Infinity is that by whith he is known to be an Entity infinitely true and good , and without measure or bounds .

VIII . From these Two Attributes we may gather these Truths , 1. That God is an Entity truly and most simply One . 2dly . That there is therefore nothing in God , which is not God himself . 3ly . That Gods Essence is to us Incomprehensible ; There being no proportion between an Infinite Being , and our Finite Understandings . 4ly . That God is altogether All ; All in himself , all in all things , all in every thing , and all out of every thing . 5ly . That God is neither Circumscribed , nor Defined by place , not Included within it , nor Excluded without it . 6ly . That God is Eternal , that is , without Beginning , without End , without Change .

IX . The Properties of God , which are in some respects Communicable to men , are Life , or the Attribute of his Being , his Understanding , of knowing his Will , of Commanding , and his Power of Executing : Whence we learn ,

1. That whereas the Life of God is most Simple and Infinite , it follows , 1. That his Life and his Actual Living is all one . 2ly . That tho he hath no other Cause than himself by which he liveth , yet he is the Cause of Life in all living Creatures ; in respect of whom their Life is but as it were begg'd or borrow'd . 3ly . That the Life of God is most perfect , most blessed and Immutable .

2. Gods Understanding being most simple and infinite , it follows , 1. That he knows all things most exquisitely , tho they are not Revealed to the Creatures . 2ly . That he knoweth all things by himself . 3dly . And that too , by one most simple Act , for he needs no Revelation , nor discourse either from the Effect , or from the Cause , or from that which is more known to that which is less known ; for all things to him are alike . 4ly . Things past , and things to come , no less than things present , for such to him are all things . 5ly . His Knowledge is Infinite , therefore free from all Ignorance and Oblivion .

3. Whereas the Will of God is most simple , therfore in him , 1. There are neither two or more , or contrary Wills ; for tho there may by us be conceived diverse districtions of his Will , yet they are rather Nominal than Real . 2ly . That the Will of God is most free . 3ly . That the Will of God according to its diverse Objects hath diverse Names , to wit , of Holyness , Goodness , Love , Grace , Wrath , Mercy , Justice and the like .

4. Whereas the Power of God is most Simple and Infinite , it follows , 1. That he is truly Omnipotent . 2ly . That his Power is Irresistible . 3ly . That from the power of God we must not infer the Act or Being of a thing , unless when his Will and Power are joyned together . 4ly . That the object of Gods Omnipotency is whatever is not repugnant to his Nature , or implies not a contradiction ; Therefore to Lye , to make a thing done , undone , &c. cannot be ascribed to God , since these are actions not of power , but of Impotency .

X. The Persons of the Deity are subsistencies , each of which hath the whole Essence of God , differing notwithstanding in their Incommunicable properties .

1. The Father is the First Person of the Deity , existing from Himself , begetting the Son from Eternity , and with Him producing the Holy Ghost .

2. The Son is the Second Person , begotten of the Father from Eternity , and with the Father producing the Holy Ghost , Psa . 2.7 . Prov. 8.23 . John 17.5 . Coloss . 1.15 .

3. The Holy Ghost is the Third Person of the Deity , proceeding of the Father , and the Son , from Eternity . John 14.26 . and Ch. 15.26 .

XI . The Words , Person , Trinity , or {αβγδ} , [ that is , of the same Essence ] altho they be not found in the Holy Scriptures in the same Syllables , yet they are Consonant thereunto , and profitably used by the Church . The word Hypostasis or Subsistence , Heb . 1.3 . denotes the same thing as Person , only is of larger extent , signifying any Individual Substance , whereas Person imports an Individual Substance , compleat , rational , and differing by Incommunicable Properties from one another : And as touching the Word Trinity , t is expressly said , There are Three that bear Record in Heaven ; the Father , the Son , and the Holy Ghost , and these Three are One , 1 John . 5.7 . where you have a plain proof of the Trinity in Unity ; For as from One follows Unity , or when I say , there is a God , it must needs be concluded from thence , that there is a Deity ; so from Three does necessarily follow a Trinity ; which that we might understand it of the Persons , and not of the Divine Essence , 't is presently added , that these Three are One : Of which we have some Resemblance in that Glorious Creature , wherein there is the Light , and Heat , and Beam , which Three make but one Sun.

XII . The Doctrin of the Trinity is not a bare Tradition of the Church , but express'd sufficiently and taught in Holy Scripture , For

1. Altho in the Old Testament the same was more obscure , yet it was not altogether Unrevealed , for it is intimated in the very first Words of the Bible in the Original ; for there it is said , In the Beginning Elohim [ a Noun Plural , as if we should say The Gods ] He Created [ a Verb Singular ] the Heavens and the Earth , Gen. 1.1 . In which Text , the Verb of the Singular Number signifies the most simple Essence of God , but the Noun in the Plural denotes the Three Persons ; so in the 26. v. of the same Chap. Let Us make man in our Image ; And Chap. 19.24 . The Lord rain'd upon Sodom and upon Gomorrah Brimstone and Fire from the Lord out of Heaven . Here the person raining it down is distinguish't from the person from whom it rain'd ; That is , the Son from the Father : So Psa . 33.6 . by the Word of the Lord the Heavens were made , and by the Breath of his Mouth all the Hosts thereof : Isaiah 6.3 . Holy , Holy , Holy , Lord God of Hosts , and Isaiah 63.9 . The Angel [ that is the Son ] of his Countenance [ to wit , of God the Father ] saved them : And v. 10. They rebell'd and grieved his Holy Spirit .

2. But in the New Testament there are clearer Testimonies of this Sacred Truth ; at the Baptism of Christ , Math . 3.16 . and John 1.32 . The voice of the Father is heard from Heaven , This is my beloved Son in whom I am well pleased . Math . 28.19 . Baptize them in the Name of the Father , Son , and Holy Ghost . Not in the Names , but Name , to denote the Unity of the Trinity : So 2. Cor . 13.33 . The Grace of our Lord Jesus Christ , and the Love of God , and the Communion of the Holy Ghost be with ●ou all , And 1 John 5.7 . There are Three which ●ear Witness in Heaven , the Father , the Son , and ●he Holy Spirit .

In Particular ,

The God-head of the Son is proved ,

1. From his Divine Names ; in the Old Testament he is called the Angel of the Covenant , Mat . 3.1 . That is to say , he who oft-times appeared to the Patriarchs to foreshew his Incarnation , was the Son of God , being called Jehovah and God , Gen. 16.13 . and Ch. 18.1 . and Ch. 32.1 . ( which place compare with Hosea 12.6 . ) Exod . 3.15 . Josh . 6.2 . and Zach. 2.12 . But more clearly in the New Testament , John 1.1 . The Word was God : John 20.31 . These things are written that you may believe that Jesus is the Christ , the Son of God : Acts 20.28 . God Redeemed the Church with his own Blood , [ where the Name of God is spoken Hypostatically , not Essentially , of the person of the Son , not of the whole Trinity : ] Rom. 9.5 . Christ who is over all , God blessed for ever . Tit . 2.13 . the mighty God and our Saviour Jesus Christ .

2. From the Divine Properties ascribed to him , as Eternity , before Abraham was I am , John 8.58 . I am Alpha and Omega , which was , which is , and which is to come , Rev. 1.8 . Omniscience , He knew all men and needed not that any should testify of man , for he knew what was in man , John 2.24 . Omnipresence , I will be with you to the end of the World , Matt . 28.20 . Omnipotency , whatsoever the Father doth , that likewise doth the Son , John 5.19 .

3. From his Divine Works , Believe that the Father is in me , and I in the Father ; if not , at least believe for the Works sake ; The Miracles wrought by our Saviour were sufficient Testimonies of his Divinity .

4. From the Divine Honours given to him , we must believe in him , John 3.16 . We must Baptize in his Name , Math . 28.19 . At his Name every Knee shall Bow , Phil . 2.10 .

So likewise the God-head of the Holy Ghost is proved .

1. From his Names , being entituled God in the Holy Scriptures ; for when Peter had demanded of Ananias , Acts 5.3 . why hath Satan filled thy heart against the Holy Ghost ? he subjoyns v. 4. thou hast not Lyed against man , but against God .

2. From his Divine Properties , as Eternity , the Spirit ( in the beginning ) moved upon the Face of the Waters , Gen. 1.2 . Omnipresence , whether shall I go from thy Spirit ? Psal . 139. Omniscience , the Spirit searcheth all things , even the deep things of God , 1. Cor . 2.10 . Omnipotence , which is known by his Works , he Created all things , Psa . 33.6 . John 26.13 . he Anointed Christ ; the Spirit of the Lord is upon me , because he hath Anointed me , Isai . 61.1 . he is the Author of the gifts of Tongues and Miracles ; there be divess gifts but the same Spirit , 1. Cor . 12.4 .

3. From his Divine Honours , we must believe in him according to the Creed , we must Baptize in his Name , Mat . 28.19 . to him we must direct our prayers , 2 Cor . 13.3 .

XIII . The difference of the Divine Persons is seen , 1st . In the Order , because the Father is said to be the First , the Son the Second , and the Holy Ghost the Third Person . 2ly . In Properties , because the Father is from himself , not only by reason of his Essence , but also of his Personality : The Son is from the Father , not as an effect from the Cause ( for that were to infer a priority , and a dependency , and a diversity of substances in the Trinity ) but as the Understanding is from the Soul , or light from the Sun. 3ly . They differ in manner of working ; because the Father worketh from himself , the Son from the Father , the Holy Spirit from Both .

XIV . The Trinity of the Persons take not away the Unity of Essence ; For tho there are Three Persons , there is but One only God . Hear , O Israel , the Lord your God is One God , Deut . 6.4 . which is cited by our Saviour , Mark . 12.29 . God is One , Gal. 3.20 . there is One God , and One Mediator between God and Man , the Man Christ Jesus , 1. Tim . 2.5 . These Three are One , 1 John 5.7 . Thus saith the Lord , the King of Israel and his Redeemer the Lord of Hosts , I am the first , and I am the last , and besides me there is no God , Isa . 44.6 . There is no other God but One . 1. Cor . 8.6 .

Some Objections against the Doctrine of the Holy Trinity Answer'd .

1. Objection .

This Doctrene seems to imply a Contradiction , for there is One God , not Three ; but there would be Three Gods , if the Father be God , and the Son God , and the Holy Ghost God he that says a Person , says two things , a being , and a manner of subsistenc .

Answer .

It is true , That in Created things a triplicity of Essence is necessarily inferred from a Trinity of persons , but not so in Divine : When we say a person of the Holy Trinity , we mean One Essence common to all the Three Persons ; because Created things are finite , their subsistence must needs be several ; so Socrates , Plato , Aristotle , tho in a common respect they are all men , yet not one man , but Three ; but because here the Essence is Infinite , therefore the three subsistences therein , tho they are truly Three , yet are all but One God .

2. Objection .

Where there are One thing , and Three things , there are Four ; but the Father , Son , and Holy Spirit are Three , and the Essence is none of these — Ergo .

Answer .

There is one Essence in God , and the three Persons are three Manners of subsisting . Now Modes or the manner of things , do not Number things , but are Numbred in them , because they include the things , and so cannot be said to be different from them . Thus if there be three Degrees in Light , for Example , Morning-Light , Noon-Light , and Evening-Light , the Light will not be a fourth different thing in respect of these Degrees ; but these Degrees are to be Numbred in one Light .

3. Objection .

To assert , That one and the same Numerical Essence is all in One , and all in Three , seems absurd .

Answer .

The Divine Essence is One , and Infinite , and so is all in one Person , and all in Three ; Nor ought this be counted impossible , since the Essence of the Rational Soul is All in All , and All in every part of Man : And some Resemblance hereof we may observe in this , That a multitude of Men are still One in respect of Species , or Human Nature .

4. Objection .

A person is either Finite , or Infinite ; If Finite , then not God ; If Infinite , then there are three Infinites .

Answer .

There is but One Infinite , viz. The Divine Essence ; That Infinity is not a personal property , but Essential ; so that a person as person , is neither Finite , nor Infinite , but the Essence is Infinite , and that being but One , there is but One Infinite ; Not three Infinite Gods , but three Persons is One Infinite Essence .

CHAP. III . Of Creation in general ; of Angels ; of Man ; how Created in God's Image ; of the Soul of Man ; of Providence .

WE now proceed to consider the works of God , viz. Creation and Providence .

I. Creation is that work of God [ Jehovah Elohim , the undivided Trinity ] whereby according to his Free-will by his word only , he in ( or rather together with ) Time , produced the world , and the things therein from Not being , into Being : Or , that Divine Efficiency whereby the World , of Nothing , was in the beginning made very good .

That the World was Created , or made out of nothing appears , because there was not any thing from Eternity but God ; Therefore whatever is , must be either the Creator , or a Creature : But the Creatures were not made of the Substance of God , for then they must be the same with God ( or Gods ) which is absurd ; Therefore they were made of nothing . For God being Omnipotent , needed not any pre-existent matter . 't is true , the greatest glory of the Works of Nature or Men is , if they can , when they have matter , give it a curious Fashion ; but this All powerful Artist , first gave a Being to matter , then to that matter a Form , and to that Form , Beauty and Perfection . He spake , and it was done : He commanded , and it was Created , Psal . 33.9 . and 148.5 . So Hebr . 11.3 . The things that we see were mace , {αβγδ} , not of things that did appear , that is , out of no apparent matter .

Yet we are to Note , That as Creation strictly and most properly taken , is the production of something immediately out of nothing , and so is to be understood , Gen. 1.1 . so secondarily ( and still properly too ) it is said of a mediate production out of a matter , when that matter is created out of nothing , and also is in it self altogether unapt for such a production ; as likewise , because the Form was immediately out of nothing , in which Sense the Word is used , Gen. 1.21 . there being no aptitude or disposition in the Dust or Clay of the Earth to Man's Body , which was so miraculously produced thence . And besides the Form or Soul , which constituted him a Man , was out of nothing . These different Modes of Creation are intimated in the Sacred Text by several words ; of the first it is said , Be it , or Let it be ; of the second , Let it produce , or Let us make .

II . The Work and Honour of Creation belongs to God alone , and not to Angels , or any other Creatures . Thou art worthy , O Lord ! to rec ive Glory , and Honour , and Power ; For thou hast created all things , and by thy Will they are and have been created , Rev. 4.11 . For by him were all things created which are in Heaven , and which are in Earth , Coloss . 1.26 . By the Word of the Lord were the Heavens made , and all the Host of them by the Breath of his Mouth , Psal . 33.6 .

An infinite Arm is required to produce things out of nothing ; All Beings , by participation , must be from that which has its Being of it self , which is only God . He who is without any Beginning , gave a Beginning to Time , and to the World in Time . To begin that for which there was no Pattern ; Nay , no Matter , whereto there was no Inclination , and wherein was no possibility of what it should be , is proper only to the Infinite power of an Infinite Creator , who having shewn himself able to fetch all things out of no hing , we ought not in the least to distrust him in any thing , but firmly acquiesce on his word in all our Distresses , Believing in Hope , even against Hope in Him who calleth those things that are not , as if they were , Rom. 4.17 .

III . There was no Accession of Perfection accru'd to God by creating the world ; neither did he create it because he needed it , or could be better'd by it , ( For he was from all Eternity compleatly happy , and infinitely perfect in himself ) but merely out of his own free good Pleasure , for the manifestation of his Power and Wisdom , and that his Goodness might be communicated to the Creatures , Psal . 19.1 . Prov. 16.4 . Of Him , and through Him , and from Him are all things , Rom. 11.36 .

IV . That the world is not Eternal , appears from Natural Reason ; for as from the Scriptures , the years from the Creation may with a sufficient certainty be numbred ; but there is no probable Presence or Account of any great Actions or Revolutions before that time , ( for the Dynasties of the Egyptians , and boasts of the Chineses , and Dreams of the Pre-Adamites are wholly vain and fabulous ; ) so if the World had no Beginning , then it must be God ; and there would be actually several Infinites , and all its Parts would be Eternal and Immutable , ( whereas we find the direct contrary ) ; the Generations of Men too would be infinite , and consequently the Grandson as old as the Grandfather , with many other Absurdities .

But though by the Testimony of Nature we may know that the World was not always , yet 't is chiefly by Faith ( grounded on Divine Revelation ) that we know it to have been Created out of Nothing , according to that forecited Text , Through Faith we understand that the World was framed by the Word of God , so that things which are seen , were not made of things which do appear , Hebr . 11.3 .

The Epicurean conceit , that so Beautiful and Regular a structure should be produced by a fortuitous Concourse of Atoms , is so gross , that as it was long since exploded by the most considerate Philosophers of the Heathen , so much less is it worthy the thoughts of a Christian .

V. This Creation was either of the Species ( or kinds ) with all the Individuals ( or particulars ) as , all the Angels , Stars and Elements were at once Created together respectively ; Or , of the Species with some Individuals only , endued with an innate power of propagating others , as Man , Beasts , &c.

VI . The Method Almighty God was pleased to use in Creating the World , and all things therein in six days , is expressed in the beginning of Genesis .

How ought we to deliberate in all our Actions , who are so subject to Imperfection , since even He that is infinitely perfect , thought fit ( not out of need , but of his own Free will ) to take so many days in compleating his Works , which he could have finisht in an Instant !

Again , we ought to observe , that many of the Creatures were made before those others , which now are ordinarily their Causes ; whereby we may learn , that the Lord is not bound to any Creature , or means . Thus the Sun was not Created before the 4th day , and yet days ( which now are caused by the Rising of the Sun ) were before that : So Trees and Plants were Created the third day , but the Sun , Moon , and Stars ( by whose Heat and Influences they are now nourished , and made to grow ) were not Created till afterwards .

VII . But of all Creatures , ANGELS and MEN are chiefly to be considered ; because on them God bestowed his Image ; for although the Universe is ( as it were ) a Looking-Glass , or Representation of Gods power , Wisdom and Bounty ; yet in a special manner his Image is Attributed to them ; Because that Image or Similitude doth consist partly in natural Gifts , as the invisible and simple substance of Angels and Mens Soul ; and in their Life , Understanding , Will and Immortality , but especially in Supernatural Endowments , as their primitive blessedness in the uprightness of their Intellect and Will , or ( as the Apostle expresses it , Ephes . 4.24 . ) in Righteousness and true Holiness .

VIII . ANGELS are intelligent Creatures , void of Earthly Bodies , or Celestiall Spirits : whose Ministry God often uses for the Execution of his good pleasure .

That there are such Glorious Incorporeal substances may be gathered ,

1. From Reason ; because otherwise the Scale or Gradation of Creatures would be imperfect ; for as there are many Bodies in the World without any kind of Life , as Stones , &c. Others only endued with a Vegetative Life , as Plants ; others both Vegetative and Sensitive , but wholly Mortal , as Beasts ; others that have Bodies , and are both Vegetative , Sensitive and Intellectual , in part Mortal , and in part Immortal , as Men : It seems requisite to the compleating of the Universe , that there should be also some Creatures of an higher Class , without any such gross Bodies , that are wholy Spirituous , Intellectual , Immortal Beings ; which yet are said to be of a simple or uncompounded substance , only comparatively to other Creatures , since God alone is such Essentially , and they were in their own Nature subject to Mutation , as the Fall of many of them Demonstrates .

2. From Scripture , Math . 22.30 . In the Resurrection they neither Marry , nor are given in Marri but are as the Angels of God in Heaven , Ch. 24.31 . He shall send his Angels with a great sound of a Trumpet , Hebr . 1.4 . Christ is made so much better than the Angels . And Heb . 2.16 . He in no sort took on him the Nature of Angels ; with many other like places .

IX . That Angels were Created , is no less evident , Gen. 2.1 . Thus the Heavens and the Earth were finisht , and all the Host of them , Exod . 2.11 . In six days the Lord made the Heaven and the Earth , the Sea , and all that in them is , Psal . 104.4 . Who maketh his Angels Spirits ; his Ministers a flaming Fire , Coloss . 1.16 . For by him were all things Created that are in Heaven , and that are in Earth , Visible and Invisible : Whether they be Thrones or Dominions , or Principalities or Powers , all things were Created by him , and for him .

The Reason why Moses does not expresly mention the Creating of Angels , may be ( as is conceived ) because he only sets forth the particular Formation of things Visible ; and therefore not only omits them , but Minerals and other things hidden in the Bowels of the Earth ; neither are we certain on what day they were Created . Some think on the first day , for which they alledge Job 38.7 . St. Augustine was of the same Opinion as to the day , but thought they were included in those words , Let there be Light : Others Attribute their Creation to the sixth day after Man ; Their Reason is , because the Order of Creation seems all along to have proceeded from Visibles to Invisibles , from the less to the more Noble , as Mans Soul was Created after his Body . — But the truth is , since God in his Word has not been pleased to Reveal it , to inquire thereof seems vain Curiosity ; to affirm , Presumption .

X. The Offices of Angels declared in Scripture are Two-fold , in respect of God , and in respect of Men .

1. In respect of God — and that either ,

1. In praising and magnifying him , as Psalm . 148.2 . Praise ye him all his Angels , praise ye him all his Host , Is 63.1 . The Seraphim cryed one to another , Holy , Holy , Holy , Lord of Hosts , the whole World is full of thy Glory . So Rev. 4 8. They ceased not day nor night , saying , Holy , Holy , Holy , Lord God Almighty , which was , and which is , and which art to come . Hence that saying of Theodoret , {αβγδ} The Liturgy ( or Divine Service ) of Angels is a constant Psalmody , or Singing of Hymns to God's Glory .

2. In Executing his Commands ; whence they have their Name [ the word Angelus in Greek signifying a Messenger ] — praise the Lord ye his Angels that excel in strength , that do his Commandment in obeying his Word , Ps. 103.20 . And from their readiness and swiftness therein , they are in Scripture visions represented with Wings , Ezech . 1.6 .

In respect of Men , — their Office is manifold — Are they not all Ministring Spirits , sent forth to Minister for their sakes , who shall be Heirs of Salvation ? Heb . 1.14 . Thus they are Assistant to good Men , not only in their Life by guarding and delivering them , Ps. 91.11 . 2 King . 6.17 . Acts 12.8 . By executing Gods Judgments on the Enemies of the Church , Gen. 19.10 . 2 King . 19.35 . By suggesting pious thoughts , and stirring them up to goodness , Acts 10.14 . and by helping and comforting them in their Afflictions and Distresses , Gen. 16.7 . Acts 27.23 . But also in their Death , being ready to stand by them in their last Agonies , and Convey their departing Souls to Bliss , Luke 16.22 . And lastly , in the end of the World they shall gather together the scattered dust of the Saints , that being reunited to their Souls , they may rise again to Life , Matth . 24.31 . And will separate the wicked from the righteous , casting the former into the Furnace of Fire , and introducing the latter into the Kingdom of Glory , Matth . 13.41 . That there together with them , they may to all Eternity joyntly sing Hallelujahs to Jehovah their Maker .

XI . Yet as God needeth not the Ministry of Angels , but for the greater Manifestation of his power , and the more to engage our Love and Gratitude , is graciously pleased to employ those glorious Creatures in our Service : So neither are we obliged , nor is it lawful for us to ascribe any part of his glory unto them by any Religious Adoration ( praying to ) or Worshipping them .

The Reasons .

1. Our Lord Christ saith , thou shalt Worship the Lord thy God , and in him only shalt thou serve , Matth . 4.10 . Where note , that the word only is not in the Old Testament Texts , Deut. 6.13 . or Ch. 10.20 . Whence those words are cited , but our Saviour puts it in , to shew the meaning to be , that God , and none but Hee , is the Object of Religious Worship and Service . — which word [ Service ] quite destroys that fained distinction of Latria and Doulia [ Worship and Religious Service ] of which some say , the former belongs indeed only to God , but the latter may be applied to the Creature : Whereas both here , and in several other places of Holy Writ , they are reciprocally used , and appropriated wholly to God . — No less vain is that other Distinction of Superior and absolute Worship , as due to God , and Inferior or Relative Worship , as applicable to Creatures : For if by Inferior and Relative , be meant Religious Worship , ( and so it must be meant , or else it comes not up to the matter in question ) there is no Foundation for any such distinction in the whole Book of God ; But on the contrary , we are there assured , that our God is a jealous Lord , and will not suffer his Glory to be given to another .

2. We are expresly fore-warn'd against this Invocation or Worship of Angels by St. Paul , Coloss . 2.18 . Let no Man beguil you of your reward in a voluntary Humility and Worship of Angels , intruding into those things which he hath not seen , vainly puft up in his fleshly mind ; and not holding the Head , from which all the Body by Joynts and Bands having Nourishment ministred , and knit together , increaseth with the encrease of God — where the Apostle sets forth , 1. The pretence of such Worship , viz. a voluntary ( or foolish affectation of ) Humility ; For these Angel-Worshippers blam'd those of Presumption , that would Address their Petitions streight to God , and use no under-means , besides Christ . 2ly . That they devised their Will-VVorship of themselves , and had no good grounds for it ; but that notwithstanding their shew of Humility , it did indeed proceed from Pride , their fleshly minds willing to bring in something in Religion , more than God had Commanded . And 3ly . That the same was injurious to Christ , rob'd him of his Honour , and was in effect a denial of him , who is our only Intercessor and Advocate ; and alone sufficient both to nourish and Encrease his whole Body the Church .

3. As Men ought not to give this Worship , so good Angels are more sensible of their Maker's Honour , and their own Condition , than to receive it ; For twice , when St. John was about to fall down before the Angel ( who had revealed to him great Mysteries ) to Worship him , he was earnestly reproved — see thou do it not . — And the reason given ; for I am thy fellow Servant , Rev. 19.10 . and Ch. 22.9 . The word is {αβγδ} , thy fellow in Doulia , or equally with thee bound to Worship God . It cannot be imagined , that the Beloved Disciple intended to Worship this Angel as God ; Therefore 't is plain , the Angel did refuse and disclaim any kind of Religious Adoration whatsoever to himself , and directs where the same must be intirely paid — Worship thou God , as much as to say , he is the only Object of all Religious Worship .

Objection .

Gen. 48.16 . Jacob Blessing Josephs two Sons , says , — The Angel which hath Redeemed me from all Evil , Bless the Lads — Here the Holy Patriarch Invocates or Prays to an Angel , for a Blessing upon the Youths .

Answer .

What Angel should this be , that could of himself Redeem Jacob from all Evil ? The same that is here said to be an Angel , is in the words immediately foregoing twice called God . — The God before whom my Fathers did walk ; the God which hath fed me all my Life long unto this day ; the Angel which hath redeemed me from all Evil , Bless , &c. Hence 't is plain , that by Angel in this Text , is meant the Second Person of the Adorable Trinity , the Eternal Son of God , who Mal . 3.1 . is called the Angel of the Covenant ; and Isai . 63.9 . The Angel of Gods Presence , and Rev. 8.3 . The Angel with the Golden Censer Offering up the Prayers of the Saints . And indeed he it was that often appeared to the Patriarchs in the Shape of Man , as a Prodromus or Fore-running of his Incarnation ; For Gen. 18.13 . after the mention of an Angel's appearing , 't is said of the same , The Lord said to Abraham , why doth Sarah laugh ? And Gen. 32.28 . Thou hast prevailed with an Angel ; which is thus explained , Hosea 12.4 . He prevailed with God . Tho still we deny not but Created Angels have sometimes appeared to Men , and even in visible assumed Shapes ; but this we affirm , that they were never lawfully Worshiped ; we never read of any Created Angel that was pleased with , or desired to be Worshiped , but the Devil . For

XII . Tho all Angels , as the rest of the Creation , were at first Created Good ( and of such we have hitherto treated ) yet some of them quickly forsook their Integrity : For being made , tho good , yet Mutable ; they fell from that Blessed State ; and as by the depravity of their own Wills , without any Temptation , they are become Evil and Mischievous in the highest degree : So God in his just Judgment Banisht them Heaven : and they remain doom'd to a present and irrecoverable Misery , tho the full Accomplishment of their Punishment be reserved until the end of the World , Jude 6. 2 Pet . 2.4 . 1. Cor . 6.3 . Matth . 25.41 . These the Scripture calls Evil Angels , and Angels of Darkness , Malignant and Unclean Spirits , and in the Singular Number ( as carrying on all one and the same Mischievous Design ) The Devil ( which signifies a Slaunderer , because their Business is to Misrepresent God to Men , and good Men to God , and one Man to another ) and Satan ( that is , an Adversary , since they are Capital Enemies both to God and Man ) and the Old Serpent , for their Subtle Temptations ; And the great Dragon , for their destroying of Souls .

XIII . As to the exact Time , or certain Number , or by what Special Sin these Angels fell , the Scripture is not express ; And therefore we are not to be too Inquisitive : Only t is certain they fell before Man , since through their Temptation he Transgrest ; And that there are many of them , Luke 8.30 . And that their Sin whatever it was , whether Pride , Envy , or Hatred of Truth ( or rather a complication of all these and more , since it was an utter falling away from God , and that Holy State he had placed them in ) was not without the Highest Presumption , since Pride is joyned to every Sin that is committed Maliciously , and with Deliberation .

XIV . If it be inquired , Why the Fall of these Angels is without hope of Restitution , whereas Man was put into a possibility of Recovery after his Fall ? — It may be answer'd , ( I conceive ) That the Case was different in many respects : For ,

1. The Angels sin'd without any Temptation , and that too maliciously , thereby committing the sin against the Holy Ghost , ( Matth . 12.31 : 1 John 5.16 . ) which is proved by their continual obstinate Rebellion and Hatred against God .

2dly , ( Which indeed ought to have been mentioned in the first place ) because their Restitution , if they should fall , was not comprehended in the Eternal Decree of God for that purpose .

And 3dly , Because they had therefore none appointed to make their Atonement , or be a Mediator and Intercessor for them , of which the Apostle takes Notice , Hebr . 2.16 . Christ in no sort took on him the Nature of Angels .

So if it be askt , Why the good Angels that continued in their glorious state after the others , have not nor can at any time fall ? Our Answer must be , That it is not from their own Nature , ( which was subject to Mutability as well as the rest ) but from God's Mercy and Grace , confirming them in their well-being , that they might never fall by sin from their first blessed Estate , whence they are call'd the Elect Angels , 1 Tim . 5.21 .

XV . The substance of these lapsed Angels remain'd , that is , they were still living , incorruptible , incorporeal , indivisible , intangible , and invisible , and they did still retain their natural knowledge , emprov'd by a long Experience , whence they are call'd {αβγδ} . But such their knowledge being devoid of Charity , without any love to God or Man , but an obstinate restless malice against both , and a total despair of happiness , can afford them no comfort , but rather strikes them with perpetual horror — What have we to do with thee , Jesus thou Son of God ? Art thou come to torment us before our time ? Mat . 8.29 . Thou believest there is one God , thou doest well : the Devils also believe , and tremble , Jam . 2.19 .

XVI . There remains also in them great natural power and activity , whence the Devil is call'd the strong Man armed , and the Prince of the Air , and a roaring Lyon , continually going about , seeking whom he may devour : So that they can raise Tempests , remove huge Bodies out of their places , hurt the Creatures that should serve for our comfort , afflict Men with strange Diseases , and sometimes murder them , delude the Senses , work upon the Passions , and ferment our natural Humors ( and above others , Melancholy ) into Extravagance ; and especially by suggesting and injecting ( by various ways and means after an almost imperceptible manner ) into our minds ill Thoughts , lewd Imaginations , and Temptations of all sorts .

XVII . But in all these Things as they are restrained , and can do nothing without God's permission , as appears in the Case of Job , and that they could not so much as enter into the Herd of Swine without leave , Mat . 8.31 . so the same is never permitted , but either to try the Godly , or punish the Reprobate for Sin ; and though to the last he affords no defence , yet to the former he hath given Armor of proof , even his most Holy Word , which being duly made use of , is able to quench all the fiery darts of Satan .

XVIII . Therefore from this Doctrin concerning evil Angels , we may learn ,

1. To tremble at the Lord's severity towards them , 2 Pet . 2.4 . and to be thankful for his Bounty and Mercies towards our selves .

2dly , To consider , That if God spared not those spiritual Creatures sinning against him , much less will he spare us rebelling against his Majesty , if we get not an Interest in the Blessed Jesus , who alone can make a Reconciliation for us .

3dly , To arm our selves with the Shield of Faith , and the whole Armor of God , wherewith we may be plentifully furnisht in his Word , since we have such powerful and active Enemies to combat with , Ephes . 6.11 . 1 Pet . 5.9 .

And lastly , To be comforted with this assurance , That though the Devil be powerful , and most malicious and vigilant against us , yet our Lord and Captain Christ hath broken his Head , Gen. 3.15 . and ( if we believe firmly in him , and obey his Commandments according to the Gospel ) will certainly tread Satan under our Feet , Rom. 16.20 .

XIX . The next Creature in dignity to ANGELS , is MAN ; and so far above all others , That whereas Earth and Water at God's Command brought forth the rest , for his Formation there was , as it were , a Council of the Blessed Trinity held , and greater deliberation used — Let us make Man in our own Image , Gen. 1.26 .

XX . Man is a Creature consisting of a Body , ( which originally was formed of Earth , but since propagated by Generation or Traduction ) and a reasonable immortal Soul created of nothing , and immediately infused by God — The Body of the first Woman was formed of a Rib taken out of the side of the Man , Gen. 2.22 . but her Soul immediately created and infused like his , and they both are comprehended under the Name of Man . Thus God created Man in his own Image , in the Image of God he created him : male and female created he them , Gen. 1.27 .

He was made the last of the Creatures , as being the most excellent of all the works of God in this inferior world , and that he might glorifie his Maker for all the Creatures wherewith he saw the world furnisht for his sake : As also because the Lord would have him first provided for , before he brought him into the world , that so he might have this world of which God had made him Prince , as it were his Palace richly accommodated with all Things convenient for him . — And if our most gracious God had such care of Man even before he was , how much more now he is ?

XXI . The Soul of Man ( though it be hard to be defin'd , for as the Eye that sees other Objects sees not it self ; so the Soul , by which we understand other things can difficultly comprehend its own Essence , yet ) we may not unfitly describe it to be — A spiritual substance created by God , which being united to the human Body , makes them both one subsistence or person , and serves not only to animate ( or enliven ) the Body , and render its Organs apt for certain Functions and Actions , but also is the proper subject of all Vertues and Vices , Sciences and Arts , and has the rule of the Body , and ought to govern Man's whole life , and to excite him to the knowledge and worship of God his Creator , and therefore is endowed with five principal Faculties , Understanding , Will , Affections , Memory , and Conscience : Which spiritual substance , though most nearly united to the Body , is yet separable from it , which separation is called Death , because then immediately the Body perishes , but the Soul dies not , but remains immortal , and at the last day shall again be reunited to its peculiar Body .

Hence the Soul is called the Breath of God , Gen. 2.7 . and Mal . 2.15 . because God made it not of any earthly matter ( as he did the Body ) nor of any of the Elements ( as he did the other Creatures ) but immediately out of nothing , whereby is signifi'd the difference between the Soul of Man , which was made a spiritual , divine , everlasting substance , and the Soul or life of Beasts which cometh of the same matter whereof their Bodies are made , and therefore dieth with them . Whereas the Soul of Man cometh by God's Creation from without ( in which respect God is said to be the Father of our spirits , Hebr . 12.9 . ) and doth not rise as the Souls of Beasts do , of the Temper of the Elements , but is created of God , free from composition , that it might be immortal , and free from the corruption , decay and death that all other Creatures are subject unto ; and therefore as it had life in it self when it was join'd to the Body , so it retaineth life when it is separated from the Body , and liveth for ever .

XXII . That the Soul is altogether immortal , and neither totally perishes nor sleeps ( as some suppose ) until the Resurrection , is gather'd from sundry Texts of Scripture : As ,

1. It is said , That at Death the dust shall return to the earth as it was , and the spirit to God who gave it ▪ Eccles . 12.7 .

2dly , Our Saviour Christ , Luke 23.46 . and his first Martyr Stephen , Acts 7.59 . at their death commended their souls unto God .

3dly , The Thief's Soul , immediately after separation from the Body , is promised to be in Paradise Luke 23.43 .

4thly , The Soul cannot be killed by them that kill the Body : Fear ye not them that kill the Body , but are not able to kill the Soul ; but rather fear him who is able to destroy both Soul and Body in hell , Mat . 10.28 . God shall deliver my Soul from the power of the Grave , for he will receive me , Psal . 49.15 . I saw under the altar the souls of them that had been killed for the Word of God , &c. Rev. 6.9 .

5thly , The horrors of Conscience , and natural Fears of punishment for Sin proves the same .

And lastly , If it were otherwise , the hopes and comforts of good men would be utterly dasht , or very much abated : For if in this life only we have hope , we are of all men most miserable , 1 Cor . 15.19 .

XXIII . That the Soul of Man is not propagated by Traduction , ( or begotten by the Parents ) but immediately created by God and infused into the Body , is generally granted for these Reasons :

1. Because 't is evident from Gen. 2.5 . & 7. That God created the first Man's Soul of Nothing ; but it cannot be proved , That God endu'd any Thing which he created immediately out of Nothing with power to propagate it self ; but rather the contrary appears , if we make a particular Induction from all the Creatures . Nothing is generated of matter , but what in the beginning was created of matter ; but the Soul of Man in the beginning was not created of matter , therefore it cannot generate other Souls .

2. God in a peculiar manner is called , The God of the Spirits of all flesh , Numb . 16.22 . And said to have made the Breath ( that is , the Soul ) of man , Isa . 57.16 . And more expresly , Job . 33.4 . The Spirit of God hath made me , and the Breath of the Almighty hath given me life . And Zech . 12.1 . The Lord stretcheth out the Heavens , and layeth the foundation of the Earth , and formeth the Spirit of Man within him — Where this forming of the Spirit of Man seems plainly reckoned amongst the works of Creation , though daily performed , and therefore Hebr . 12.9 . God , under the Title of the Father of Spirits , or Souls , is put in contradistinction to the Fathers of our Bodies — Moreover , we have had the Fathers of our Bodies who corrected us , and we gave them Reverence , should we not much rather be in subjection unto the Father of our Spirits that we might live ?

3. Christ had truly an Human Soul , but the same was not by Traduction ; for he was conceived not by the help of Man , but by the operation of the Holy Ghost , of the Blessed Virgins Blood , therefore our Souls are not by Traduction .

4. Such is Man's Generation as his Dissolution ; but Man's Dissolution is , That his Body returns to Dust , and his Spirit to God that gave it , Eccl. 12.9 . Wherefore since in his Dissolution his Spirit returns immediately to God , doubtless it was immediately formed by him .

5. Because the Soul is Indivisible , therefore cannot be generated or die , but must be immediately created of nothing .

6. The Soul cannot be produced out of any pre-existent matter , either Corporeal , because it is not a Body ; nor Incorporeal , because Spirits and Incorporeal Substances admit no Change or Transmutation .

7. If the Soul be by Traduction , it must be generated of a Soul , or of a Body , or of both together ; but it is not generated of a Soul , because of that which is incorruptible nothing can be generated ; nor of a Body , because it is not Corporeal ; nor of a Soul and a Body together , because so it should be partly Corporeal , and partly Incorporeal ; seeing then it is produced of nothing , it must be immediately from God alone , whose sole Prerogative it is to make things of nothing .

Objection .

How can this consist with those Physical Maxims , Like begets its Like , and Man begets Man ? And besides , at this rate it seems to follow , That Man is not endued with so much power as Beasts , who wholly propagate their own Species .

Answer .

It may , notwithstanding God's Creation and Infusion of the Soul , be truly said , That Man begets ; that is , is the efficient Cause of Man , thô not according to all his parts , both because a person begets a person , as also for that by the Parents the Body begot is as it were the Subject of the Soul , to which being united , the whole Man is brought into this World by means of Generation : For as he is said to kill a Man that kills only his Body , so Man is said to beget Man , thô he begets not the Soul . Nor yet is Man in this respect Ignobler than other living Creatures , but rather for this very Cause more excellent , in that , God's immediate Operation concurs with Nature's work in his Generation .

2d Objection .

If God in every one creates the Soul , then , as often as any one is born of Fornication , Adultery or Incest , God seems to co-operate therewith , and so must be the Author , or Approver of Sin , which is Blasphemy .

Answer .

We must distinguish between an Action , as meerly an Action , and the sin or unlawfulness of that Action . God does not co-operate with the Sin , but only brings Good out of Evil : For as the Earth cherishes Seed sown , thô stolen by the Sower , yet is not therefore any way concern'd in the Theft ; so God animates the Embrio in the Womb , whether lawfully or unlawfully begot , thô he approve not the wicked Copulation , but will severely punish it . [ This is St. Augustine's Comparison and Answer to this Objection , in his 28 Epist. ad Hieron . ]

Man being thus created , and placed in Paradise , [ or a Garden of delight , as the word signifies ] was vested with wonderful Happiness , both Internal and External .

Inwardly . First , By that Image of God , or Divine state of Soul , and Integrity of Nature wherein he was created , that is , in Holiness and Righteousness , a clearness of Understanding , Liberty and Rectitude of Will , Moderation and Sanctity of Affections , all which shined in him without blemish . 2dly , In the Fruition of the favourable blissful presence of his Creator , and a joyful serving of him with full content in himself .

Outwardly . First , In enjoying so comely , perfect , and admirable a Body , in which there was no infirmity , pain or shame , thô naked , Gen. 2.25 . And which too , thô not simply , yet in some sense might be said to be Immortal . For thô , as it was composed of the Elements , 't was subject to be resolved into its Principles , yet , by Divine Covenant , it had a possibility not to die .

Secondly , In his Dominion over all the Creatures , who freely submitted to him , and to whom , as their Lord , he gave their original Names , and that too ( which shews his great understanding in natural things ) according to the nature of each , Gen. 2.19 .

XXV . All these Priviledges were not bestow'd on Man , That he should live as he list , but that he might serve the Lord his Maker , who therefore gave him a Law ( written in his heart , being the substance of what we call the Moral Law ) obliging him for ever to all Holiness and Righteousness . And for a further manifestation of his own Sovereignty and Trial of Man's Obedience , gave him likewise a special Command , viz. That he should not eat of the Tree of Knowledge of Good and Evil , Gen. 2.17 . ( Which was so called from the Event ; for by tasting thereof , Man , by woful Experience , came to know how great the Happiness and Good was which he had lost , and how great Evil and Misery he had brought upon himself . )

As God was Man's Creator , and in that respect his absolute Sovereign , Man must needs owe him an intire Obedience , especially since he required no more than what he had enabled him to perform ; and therefore to make trial of his Loyalty and Humility , God might most justly enjoin him to abstain from some Act in itself indifferent , for no other Reason apparent , but because he was so commanded . This general Law and special Commandment was reinforc'd with all the usual attendants of all just Laws , viz. a Sovereign Right in the Legistator , a sufficient Promulgation , a full Ability in the Subject to perform them , Reward promised to Obedience , and Punishment threatned in case of Failure , If he transgressed , he should surely dye , Gen. 2.17 . But if he obey'd , he and his Posterity should continue in that good estate ; of which the Tree of Life seems to have been intended either for a means by its innate quality to preserve Man's Life , as some gather from Gen. 3.22 . or at least a Sign or Seal ( whence many Divines call both it and the Tree of Knowledge Sacramental ) of the good pleasure of God to continue Man persisting in Obedience , in full vigor here , till he should think fit to translate him ( like Enoch ) to Heaven .

So much touching the Creation of the world .

XXVI . The other work of God to be consider'd , is the sustaining and Government thereof , which is called his actual Providence ; For God is not like an Architect , that is the cause only of the making , but cannot maintain his Building against all Accidents : But he is such a cause of Being to all Creatures , as the Sun is of Light to the Day , so that without his continual operation , all would return to Nothing or Confusion , Psal . 104.29 .

God's Providence therefore is , That by which he both sustains , preserves , and also freely , according to his infinite Wisdom , Goodness , Power , Justice and Mercy , rules and governs all his Creatures .

That such an actual Providence does preside over the world , appears

First , By Reason , from that agreement of Elements and Things which are most contrary , and would consume each other , if not thereby hindred , from the means of our daily preservation and nourishment ; For Meat , Drink and Cloathing , being void of heat and life , could not preserve the life of man , and continue heat in him , unless there were a special Providence of God to give vertue to them , without which , Wheat would no more nourish us than Sand . From the Order , Harmony , and Connexion we see every where in the world ; the Rewards promised , Punishments threatned , and both accomplished ; the various distribution of the endowments of Body and Mind ; the preservation and translation of Empires , strange Discoveries of secret Crimes , signal Judgments on the wicked , and wonderful protection or supports of good Men , and many other daily Occurrences ar illustrious Arguments hereof .

And indeed to deny this Providence , is to deny God himself ; For he could not be God , if he did not order things to their respective Ends ; and if he were not good and prudent , both which Attributes are no less display'd in the ordering , than in the creating of the World .

Secondly , The same appears by various express Texts of Scripture , as Matth . 5.17 . My Father worketh hitherto , and I also work , meaning in the continuance and conservation of the Creatures : For in him we live and move , and have our being , Acts 17.28 . and Hebr . 1.3 . 't is said of our Lord Christ , That he upholds all things by the word of his power . The whole 104th Psalm is a particular Declaration of this Divine Providence ; and we are taught the same extends to the minutest Actions , and even those that seem the most casual : Are not two Sparrows sold for a farthing ? Yet one of them shall not fall to the ground without your Father , for even the hairs of your head are numbred , Mat . 10.29 . The Lot is cast into the lap : but the whole disposing thereof is from the Lord , Prov. 16.33 .

Thus there really is no such thing in the world as Chance or Fortune , in respect of God , but in respect of Man that knoweth not future things , or is ignorant of the Causes of somewhat present , many things appear to be Casual , and so in compliance with their Notions , the Scripture useth those terms , to express the suddenness and unexpectedness of a thing , as when it saith , Time and Chance happen to all , Eccl. 9.11 . And , By chance there came down a certain Priest that way , Luke 10.21 .

XXVII . By God's Providence both Good and Evil are governed , viz. good things by an efficacious action , or effectual working , evil by an actual permission ; as likewise by restraining the same within certain bounds , and directing it to some good Issue .

Yet still God's Providence remains pure , just and undefiled , even in those Actions that are disorder'd and sinful : For ,

First , 't is one thing to be the Cause of an Action , merely as 't is an Action , and another thing to be the Cause of the Evil , or adhering vitiosity of that Action ; as he that rides a lame Horse causeth him to stir , but is not the cause of his halting .

Secondly , He who quenches a Fire that it rage no further , is far from being the cause of the Fire .

Thirdly , As it is a commendable skill to prepare a Composition with a mixture of Poyson in it , which yet shall not be poysonous , but highly medicinal ; so the power and wisdom of God is the more display'd in his guiding and managing the poyson of sin , so as to turn it in the end to his own glory , and the good of his Church .

Therefore althô the Scripture ascribes many times the same action , or work to God , to the Devil , and to wicked men , as Gen. 45.8 . Job 1.21 . 1 Kings 22.22 . And particularly both Judas , the Jews , and Pilate , are said to have given Christ to death ; and the same expression is used both of God the Father , and our Lord Christ himself , Acts 2.23 . and 4.28 . Rom. 8.32 . yet the causing of Sin cannot in any wise be imputed to God , since the manner and purposes are different and contrary :

For the Actions of the wicked are discernable from the work of God therein .

1. In the ground from whence they arise ; as Joseph's Brethren of envy sent him into Egypt , but God in love and mercy ; Shimei cursed David out of malice , God permitted it in justice to mortifie David for his Adultery and Murder . The Devil from hate to Mankind was a lying Spirit in the mouths of all Ahab's Prophets , God permitted it as a punishment for his Idolatry ; Pilate of Ambition and Fear ; the Jews of Malice , Envy , and Ignorance ; and Judas out of Covetousness , but God of love gave Christ to death ; and therefore the Action as it was from God , was most holy , righteous , and merciful .

Secondly , In the Scope or End to which they tend :

Thus Joseph's Brethren sent him away , to the end he should not come to the Honour foretold by his Dream , but God sent him to provide for his Church , and fulfil what was so foretold .

Shimei cursed , to drive David to despair , but God directed it for exercising David's patience .

The Devil lyed in the false Prophets to seduce Ahab , God permitted it justly as a punishment for his Idolatry .

So in our Lord's Crucifixion , the end of Pilate was to humor the People , and keep himself in Caesar's Favor .

Of Judas to get Money , and of the Jews to gratifie their Malice , but God's design was to redeem Mankind .

XXVIII . God's Providence is either Ordinary , or Extraordinary .

The Ordinary or usual Providence is , when God proceeds in that Order as in the beginning he did endue things withal , as for the Sun to run his Diurnal and Annual Circuit ; Fire to burn and consume , &c.

And thus every thing , according to its innate property , acts or suffers upon or by another , and Effects like so many Links of a Chain depend upon their Causes ; which common vertue and subordination of things is that which we call NATURE .

The Extraordinary is , when God by his Sovereign Prerogative , contradicts or suspends those setled Laws of Nature , as to make the Sun stand still ; the fiery Furnace not to burn the three Children cast into it , &c. All which ( by a Metonymie of the effect ) are called MIRACLES .

XXIX . From this Doctrin of Providence we ought to learn ,

First , To acknowledge and adore the Power , Wisdom , and Goodness of God , as in the Creation , so in the Continuation , Preservation , and Government of all things ; and to dread to offend his Majesty , who every moment can arm all the Creatures against us .

Secondly , To love and repose our Trust in him as our Father that continually is taking care for us , to acquiesce under his protection , since all the dangers we can apprehend , and the malice of Satan and all his Instruments are subject to his overruling restraint and good pleasure ; and therefore to banish all slavish Fear from our hearts , as knowing nothing can come to pass without the Providence of God .

Thirdly , As this Consideration should in prosperity , and when things succeed according to our desires , advance our Gratitude to God , to give him the praise and glory thereof , and not sacrifice to our own nets , ( Hab. 1.16 . ) or regard only the next Instruments , without looking up to him by whose special Providence we enjoy those mercies ; so in Adversity , and when things answer not our Expectation , it ought to teach us Patience and Humility under the hand of the Lord in all afflictions , saying , It is the Lord , let him do what he pleaseth , 1 Sam . 3.18 .

Fourthly , Not to neglect any means which God hath ordained , if we can procure them , ( for that is to tempt God ) nor yet to depend solely on them , without having an Eye to him who can presently render them ineffectual ; much less should we presume to venture on any means that are unlawful or sinful , since we are sure not to obtain any blessing in such Courses .

And lastly , If means be wanting , yet still we ought to confide in him who can work as well without means as with them .

CHAP. IV . Of the Covenant of Works . The Fall of our first Parents , with the Miseries thence contracted on themselves and their Posterity . Of Sin , Original and Actual . Of the sin against the Holy Ghost .

I. MAn is to be consider'd here on earth as in a Threefold State , viz. of Innocence , of Misery , and of Grace ; And afterwards in a Fourth , to wit , that of Everlasting Glory or Perdition .

Of the State of Innocency we have partly spoken in the foregoing Chapter , shewing how perfectly he was made and richly endowed both in Soul and Body , and how God prescribed him a Law , and enabled him with Power to perform the same ; and so left him in the hand of his own Counsel either to stand or fall ; which Government of man is called the Covenant or Works , because grounded on condition of perfect Obedience by that strength wherewith God had endued him at his first Creation . — Do this [ that is , keep all my Commandments in thought word and deed ] and thou shalt live ; [ that is , enjoy the reward of Blessedness and Everlasting life . ] But if thou doest it not , thou shalt dye the death ; [ that is , incur the Curse of God , many Miseries both of Soul and Body with Temporal death in this World , and ( where this Curse is not taken away ) Everlasting death ( that is , endless torment of both Soul and Body ) in the World to come . ]

II . Man tho he was made good , yet being Mutable ( for as God gave him a possibility of standing if he would , so he left his Will free , that if he would he might fall , ) did not continue in such his Integrity , but presently broke that Covenant of Works , willfully ( through Satans Temptation ) transgressing that Holy Law which was given him , and becoming Guilty of many sins at once by eating of that Fruit which alone in the whole Garden was forbidden him ; thereby plunging himself and all his Posterity into a State of sin and wretchedness , which is called the fall of man . By the disobedience of one , sin raigned unto death , and death went over all , Rom. 5.12 .

God ( to whom all things are present ) knew well , that man would transgress ; yet he was not therefore to forbear giving him a most just and easy Precept whereby to shew his own Soveraignty over him ; nor yet bound to uphold him to whom he had given sufficient Power to persist in Innocence if he would ; And therefore when Mans Will at Satans suggestion began to encline to evil , God did suffer him to fall , as knowing how to manage the same for the Manifestation of his own . Mercy , Justice and Glory .

III . The manner of the Temptation is set forth in Cenesis the third , viz. That the Devil , being himself faln from his first happy and glorious State , out of an Envious and Murtherous mind , that he might bring Man into as wretched a condition as himself , making use of the Serpent ( the subtlest beast in the Field that is , as the word used signifies in the Original , the most nimble and sly to turn and wind it self any way , and so the fittest to creep into the Garden unseen ) did in it accost Eve ( the weaker vessel ) in the absence of her Husband with a crafty Question defign'd to make her doubt whether the Word of God were true or not ; And finding her to answer not directly as God had spoken , but first by a kind of repining addition , that they were bound not to touch the Fruit of that Tree , whereas God only commanded not to eat thereof , And 2dly . By a term of doubting — lest ye dye ; whereas God had said , ye shall surely dye ; he proceeds to assure her , that they should not dye , but have their Eyes open'd , and receive Knowledge , and be as Gods , Insinuating that God out of Jealousy of his own Superiority or Envy to Man , had laid that Prohibition lest they should know as much as He ; which blasphemous Lye the Woman crediting did eat of the fatal Fruit , and gave thereof to her Husband , who by her allurement did the like .

IV . This Eating of the Forbidden Fruit was no little offence ( as to some it may seem ) but an horrible Transgression , no less than a breach of the whole Law of God ; Or total Apostasie whereby they withdrew themselves from his obedience , and with a most outragious Rebellion rejected and trampled on his Sovereignty : For ,

1. As the heinousness of a Crime is not to be measured by the thing done , but by the dignity of the person against whom it is committed , which here was their Almighty and most Indulgent Creator , so by how much the Command was the more easie to be kept , ( as to abstain from one only Fruit in so great a variety and plenty ) by so much was their sin the more grievous in breaking it .

2. Thô God did specially try their Obedience in that Fruit , yet there were a multitude of other most vile sins which hereby they became guilty of , as Infidelity and Contempt of God , in hearkning to , and believing the Devil , rather than his Word ; prodigious Ingratitude , Curiosity and Ambition , in affecting greater Knowledge than he thought fit to invest them with . Here was also Lying , in misreporting God's Command . Presumption , Intemperance and Theft , in laying hand on that which was another's , without the Owner's consent . Reproachful Blasphemy , by consenting to the Sayings of the Devil , in which he charged God with lying and envying their Happiness . Murther , since by this Fact they precipitated themselves and all their Posterity into Condemnation and Death both of Body and Soul . Lust , by a wandring defire of the Eyes , and inordinate appetite of the Taste after that only Fruit which God had restrain'd them from . An assenting to a false Witness , and receiving an unjust Accusation against God himself . Lastly , Evil Concupiscence , or coveting that to which they had no Right , not being satisfied with all the other delicacies of the Garden .

V. The Effects or Consequents of this Transgression were ,

1. A defacing of God's Image in all the Noble Faculties of their Souls , and a depravation of the powers of their Bodies .

2. A stream of actual sins in the whole course of their life following , which presently appear'd in Adam's flying from God , and affirming falsly , That it was his Nakedness made him flie ; and in , both his , and Eve's excusing their sin , and laying of it , he , upon the Woman ; and she , upon the Serpent .

Thirdly , They became subject to a threefold death , viz. of the Soul by sin , whereby it being deprived of the presence of the Holy Spirit , ( which is the Soul's Soul ) it became dead to God and Goodness , and alive only to Sin and Satan ; to Natural Death , which is the separation of the Soul from the Body , and to a separation of both Soul and Body from God , which is Death Eternal .

Fourthly , Adam in this matter is to be considered not as a private , but publick person , ( the Parent , Head and Root of all Mankind : ) So that what he received and lost , concerned not only himself , but all his Posterity ; and therefore by this primitive sin , all human kind was vitiated , so that as the Person then infected the Nature , so ever since the Nature ( of all that come into the world by ordinary Generation ) infects the Person , and that most justly too . For ,

As Adam's Felicity should have been ours if he had persevered therein , so was his voluntary self-contracted Transgression and Misery ours too , who are his Descendents . And as in the second Covenant ( whereof we shall speak by and by ) the Righteousness of the second Adam , viz. Christ Jesus the Mediator , is reckoned to all those that are begotten of him by spiritual Regeneration , to wit , those that sincerely believe in his Name . So in the first Covenant the sin of the first Adam ( who herein sustained the part of a common person ) is reckoned to all the Posterity that descend from him by carnal Generation , as being in his Loins when he fell , and so by the Law of Propagation sinned in him ; as in Attainders for Treason the Criminal not only suffers , but his Blood is corrupted , and all his Off-spring for ever lose the benefit of his Honours and Estate , and become mixt in equal condition with the Rabble , unless the King in Favor restore them , as God in his mercy hath done us . Or rather , as a Man that becomes a Slave , his Progeny , to the hundredth Generation , shall continue in a state of Villainage and Slavery , unless they be manumitted . So the natural man , how free soever he may think himself , is no other than a Bondslave to Sin and Satan , and in that wretched state he and all his Issue shall for ever remain , unless the Son do make him free , John 8.33 . Rom. 6.17 . 2 Pet . 2.19 .

VI . This privation of original Righteousness , and native Corruption derived into the whole Man , and to all the Race of Mankind , naturally descending from Adam , is called ORIGINAL SIN : ( The proximate cause of which , is the guilt of the aforesaid first Sin , in respect whereof 't is a most just punishment from God , viz. a part of that death threatned to man . )

And in Scripture , by way of Eminence , 't is termed Sin , and the Body of Sin , or Old Man , Rom. 6.6 . Concupiscence , Rom. 7.7 . Sin inhabiting , ver . 17. and the Law of our Members , ver . 23.

VII . Original Sin standeth not in the following [ or imitating ] of Adam , ( as the Pelagians do vainly talk ) but it is the Fault and Corruption of the Nature of every Man that naturally is ingendred of the Off-spring of Adam , whereby Man is very far gone from original Righteousness , and is of his own Nature inclined to Evil , so that the Flesh lusteth always contrary to the Spirit , and therefore in every person born into this world , it deserveth God's wrath and damnation ; and this Infection of Nature doth remain , yea , in them that are regenerated , whereby the Lusts of the Flesh , called in Greek {αβγδ} , which some do expound the Wisdom , some the Sensuality , some the Affection , some the Desire of the Flesh , is not subject to the Law of God . And also there is no Condemnation for them that believe and are baptized , yet the Apostle [ Rom. 6.6 . and 7.5 . ] doth confess , that Concupiscence and Lust hath , of itself , the Nature of Sin . [ 9th . Article of the Church of England . ]

VIII . The condition of Man after the Fall of Adam is such , that he cannot turn and prepare himself by his own Natural strength and good Works to Faith and calling upon God ; wherefore we have no power to do good Works pleasant and acceptable to God , without the Grace of God by Christ preventing us , that we may have a good Will , and working with us when we have that good Will . [ Ibid . Art. 10.

For Man by such his Fall hath wholly lost all Ability of Will to any Spiritual good accompanying Salvation ; So as a Natural Man being altogether averse from that good , and dead in Sin , is not able by his own strength to convert himself , or to prepare himself thereunto . But when God converts a sinner and translates him into the State of Grace , He freeth him from this his Natural Bondage under Sin , and by his Grace alone , inables him freely to Will and to do that which is Spiritually good ; yet so , as that by reason of his remaining corruption he doth not perfectly nor only Will that which is good , but doth that also which is evil ; for t is in the State of Glory that his Will is made perfectly and immediately free to Good alone .

Object . 1.

God Commands Men that they turn or convert themselves unto him and believe , As Zach. 1.3 . Mark 1.15 . and many other places ; Therefore they can do this , otherwise it were commanded in vain : And besides it were Tyrannical to punish any one , because he hath not done that , which he was so far from being able to do , that he could not so much as Will it .

Answer .

To argue from the Command to the Power in this Case will not hold , because Man had Originally a Power , but by his own default lost and forfeited it ; therefore there is no Tyranny in punishing him , nor are those precepts in vain , for though of our selves ( now ) we cannot perform them , yet we can do it when first excited thereto by the divine Grace , so that being acted , we act , God gives what he Commands and helps what he hath given ; without Him we cannot make our selves good Men , and without our selves He is not wont to do it . Besides , these Commands repeated since the Fall are of great use , that Man finding the Impossibility he has plunged himself into , of answering them , may fly to Christ ( in whom the faithful can do all things ) and so they become efficacious means , which ( together with his Grace ) God uses , for converting of Souls , that what was impossible to corrupt Nature , may by Grace become feasible and easy .

Object . 2.

God punishes not one and the same Sin twice ; but he punished the Sin of Adam in him , therefore not in us .

Answer .

The Sin of Adam was not one Numerically but Specifically , and of the whole Species ; for as He , so we in Him sinned , and therefore are in our selves justly punished .

Object . 3.

How does this Doctrine of Original Sin consist with that Text , Ezech . 18.20 . The Son shall not bear the Iniquity of his Father .

Answer .

The Son shall not bear ( or Answer for ) the Personal Transgressions of his Father , but the Sin of the first Man was common to the whole Nature ; so that when any is punished for Adams Sin , he also suffers for his own .

Object . 4.

Concupiscence or proneness to Evil , is distinguish't from Sin , as the Cause from the effect , James 1.15 . therefore seems not to have in it self the Nature of Sin .

Answer .

Concupiscence is there distinguish't from Actual Sin , or the outward Fact perpetrated , but still it has of it self the Nature of Sin , because it yeilds not Obedience to the Divine Law , but directly violates that Command , Thou shalt not Covet , Exod . 20.17 . And therefore is expresly called Sin in several places of Holy Scripture , As Rom. 7.7 . and 19. Math . 5.28 . and 1 John 2.16 .

IX . Hence it follows , that Works done before the Grace of Christ and the Inspiration of His Spirit , are not pleasing to God , forasmuch as they spring not of Faith in Jesus Christ . Neither do they make Men meet to receive Grace , or ( as the School-Authors say ) deserve Grace of Congruity ; yea rather for that they are not done as God hath willed and commanded them to be done , we doubt not but they have the Nature of Sin , [ Art. 13. of the Ch. of Engl.

For such Works done by meer Natural ( that is , unregenerate ) Men , although for the matter of them , they may be what God Commands , and of good use both to themselves and others , yet because they proceed not from an heart purified by Faith , nor are done in a right manner , according to the Word , nor to a right End , viz. the Glory of God , they are therefore defective , and so sinful , and cannot please God , or make a Man meet to receive Grace from him ; and yet Mens neglect of such Works is much more sinful and displeasing to God , without whose special Grace no excellent thing can be performed , and therefore whatsoever good the Gentiles did , being mixed with much Vain-glory , &c. their most celebrated Vertues were in God's sight but Splendida Peccata , Glittering Enormities .

Objection 1.

God has rewarded some Works of Infidels , as for Example the Egyptian Midwives , Exod . 1.21 . whence such Works seem to be well pleasing to him .

Answer .

From every kind of Temporal Reward that God does bestow , we cannot justly conclude that such or such a Work does in it self perfectly please him , so as to deserve or make him that does it meet for spiritual Grace .

Objection 2.

The Gentiles do by nature the things contained in the Law , Rom. 2.14 . But so to do , is well-pleasing to God .

Answer .

The Gentiles do by nature things contained in the Law , in certain outward Duties , but not in respect of all requisite Circumstances , because not of Faith , and to the Glory of the true God .

Objection 3.

Cornelius was a Gentile , and yet before his Conversion , his Alms-deeds are recommended , Acts 10.1 . whence it seems , that his good Works did dispose him to Grace , or merit the same of Congruity .

Answer .

Cornelius is said , ver . 2. to be a godly or devout Man , and one that prayed to God always , so that he cannot be counted an Infidel , but must be supposed before his Baptism to be converted to the knowledge of the true God , and not altogether void of Faith in the Messias to come , otherwise his Prayers nor Alms could not have been accepted : For without Faith it is impossible to please God , Hebr . 11.6 . So that he was already regenerate , though not fully instructed in the Doctrin of Christ , as not knowing that he was yet come in the Flesh , for which reason Peter was sent to teach him more fully .

X. From this original depravation of our Nature as from an invenom'd Fountain , and Satan's Temptations , there do daily flow the poysonous streams of ACTUAL SIN , which is the violation of God's holy Law , by evil thoughts , desires , words , or deeds .

There are four Degrees observable , by which men do ordinarily proceed in the committing of Actual Sin .

1. Temptation to sin , 2 Sam . 11.2 . Jam . 1.14 . which then only is sin in us , when either it ariseth from our own corrupt Imaginations , or from outward occasions , to which we have carelesly , rashly , or presumptuously exposed our selves .

2. Concupiscence , which brings Sin to Conception , Jam . 1.15 . by entertaining the Sin whereunto we are tempted , and suffering it to have abode in our mind or thoughts , thereby withdrawing the heart from God and his Commandments , and consulting , as it were , whether that Sin ( which at the first Overture we ought to hate and abominate ) may be done , or not , and so taking a liking to it .

3. Consent , which brings Sin to the Birth .

4. Repetition , by continuance in Sin , whereby the heart is hardned , ( Hebr . 3.13 . ) and Sin comes to a perfection or ripeness , getting such strength , that it ruleth as a Master doth his Slave ; and this is call'd the Reign or Dominion of Sin , in which estate whoever continueth , must look for eternal death .

XI . No Sin of its own Nature is venial , or so small as not to merit damnation , Gal. 3.10 . and Jam . 2.10 . because it is always an offence against an Infinite Majesty and Purity ; yet in respect of the Event , viz. through Christ's Merits , and God's Favour in him , all Sins are venial or pardonable , except final Infidelity , and the Sin against the Holy Ghost .

Not as though even those were greater than Grace and Christ's Merit , but because they resist and despise both .

The Sin against the Holy Ghost , called also in Holy Scripture , the Sin unto Death , ( by way of Eminence ) is such as precipitates those that commit it , without any hopes of Remission , into eternal Damnation .

To determine the certain and particular species of this dreadful Sin , is somewhat difficult , and therefore our safest way will be to consult all the several Texts of Scripture where it is , or may seem to be mentioned , that we may discover both what it is , and what it is not .

1. We read , 1 John 5.16 . the Apostle instructing us about praying one for another , saith , If any man see his Brother sin a sin which is not unto death , he shall ask , and he shall give him life for them that sin not unto death . There is a sin unto death , I do not say that he shall pray for it ; All unrighteousness is sin , and there is a sin not unto death . Here this Sin unto death is distinguisht from unrighteousness , which is , the Transgression of the whole Law ; whence I gather , That this Sin against the Holy Ghost is not any Transgression of the Moral Law , either universal or particular ; whether committed either of Ignorance , or Infirmity , or Malice .

2. We may call to mind that place , Matth . 12.31 . All manner of Sin and Blasphemy shall be forgiven unto Men , but the Blasphemy against the Holy Ghost shall not be forgiven . And whosoever speaketh a word against the Son of Man , it shall be forgiven him : But whosoever speaketh against the Holy Ghost , it shall not be forgiven him , neither in this world , nor in the world to come . And that of Paul , who , 1 Tim . 1.13 . confesses that he had been a blasphemous Persecutor of Christ , but yet had obtained mercy , because he did it ignorantly through Unbelief . From whence I collect , That Blasphemy against , and Persecution of Christ and his Gospel , which proceeds of Ignorance , is not this unpardonable Sin .

3. Observe we the Sin of Peter , who , against his Conscience , denied his dear Lord Christ , and that too with Cursing , Mat . 26.74 . but out of dread of the present danger , his Judgment not agreeing with his Tongue , and his Faith ( for which our Lord had pray'd that it might not fail , Luk . 12.32 . ) not wholly extinct , but working still within ; for else he had joyn'd with the Persecutors , whereas on the contrary he got him out of doors , and wept bitterly . Whence I also infer , That the denial of Christ that arises from Infirmity , and not out of Resolution intirely to reject him , which is not the Sin against the Holy Ghost , thô very near approaching thereunto .

4. Having thus considered what this Sin is not , for our understanding affirmatively what it is , we must return to that before-cited Text , Mat . 12.31 . where our Lord lays Blasphemy against the Holy Ghost to the charge of the Pharisees , who not only contemn'd him and his Gospel , but slander'd him by saying , That he cast out Devils by Beelzebub the Prince of Devils , and had an unclean Spirit , when yet out of the Prophets , and by his Doctrin and Miracles , they could not but know that he was the Christ , and that such his Works were perform'd by the power of the Holy Ghost . Whence I gather , that the matter or generical difference of the Sin against the Holy Ghost , is to deny Christ and his Gospel when known , and against a Man's own Knowledge and Conscience to ascribe that work to Satan , which is proper to the Holy Spirit .

This is one manner , or ( as it were ) Species of this horrid Sin , viz. of the Pharisees , and in like manner of all those , who tho' convinced of the Truth of the Gospel , do yet refuse to submit unto , and profess the same , but on the contrary do brand it with Reproaches and Calumnies , as Heretical , Erroneous , and Diabolical .

Lastly , That place , Hebr . 6.4 . offers it self , it is impossible for those who were once enlightned , and have tasted of the Heavenly Gift , and were made partakers of the Holy Ghost ; and have tasted the good Word of God , and the Powers of the World to come : If they shall fall away [ that is , not into any particular Sin against the first or second Table , but into a total Apostacy from Christ ] it is impossible to renew them again unto Repentance , seeing they Crucifie to themselves the Son of God afresh , and put him to open shame . With which agrees the 26 , 27 , 28 , 29 verses of the 10th Chap. of the same Epistle . If we sin wilfully [ that is , by casting off the Profession of the Gospel , for of that he is there speaking , as appears vers . 23. ] after that ye have received the knowledge of the Truth , there remaineth no more Sacrifice for Sins , but a certain fearful looking for of Judgment , and very Indignation , which shall devour the Adversaries . He that despised Moses's Law , died without mercy , under two or three Witnesses . Of how much sorer punishment suppose ye , shall he be thought worthy , who hath troden under foot the Son of God , and hath counted the Blood of the Covenant wherewith he was Sanctified , an unholy thing , and done despite unto the Spirit of Grace ?

Hence we discover the other manner or kind of this Sin , viz. That it is when Men after they have truly known Christ and his Gospel by the Holy Spirit enlightning their Hearts , and professed the same , shall totally and with full assent fall away , deny the Lord that bought them , and of prepens'd Malice Persecute his Truth with all their strength , and Revile him and it with Reproaches , contemning his inestimable Sacrifice .

Of the first sort , those beforementioned Pharisees were an Instance : For they not only knew that Christ was of God , John 3.2 . but also who he was . Ye both know me , and ye know whence I am , John 7.28 .

And yet they ceased not , against the Dictates of their Consciences , to detract from his Divine Works , and out of hatred to the known Truth persecuted him even to death . Such too were some of the Jews , Acts 6.10 . who , when they were not able to resist the evidence of the Spirit speaking by St. Stephen , yet endeavor'd to oppose it : For thô there were , no doubt , many amongst them , that were enraged by an ignorant zeal for their Law , ( whence Peter recovered 3000 of them at once to Repentance , who had been guilty of crucifying our Saviour ) but 't is plain , there were others that resisted and acted out of malicious Impiety against the Doctrin , which they were not ignorant was of God .

Examples of the latter kind are Judas and Julian , sirnamed the Apostate ; he , once an Apostle , yet maliciously betray'd his Master : This , at first rightly educated in the Christian Religion , in which he for some time eminently profess'd , but afterwards renounced the same , became an open Enemy to the Christian Name , and died with desperate Blasphemy in his mouth .

From what has been said , appears why this Sin is specially said to be committed against the Holy Ghost , viz not in respect of the Essence , or Divine person of the Spirit , ( For the dignity of the Spirit is not greater than that of the Father or Son , nor can one person of the Trinity be offended , but the Injury will redound to the whole Deity ) but in respect of Grace and Illumination , which is the proper and immediate Office of the Holy Ghost , as Creation is more peculiarly attributed to the Father , and Redemption to the Son .

Thus much of the Sin against the Holy Ghost ; whereon I have the larger insisted , because weak Christians are often apt to be perplexed in their Thoughts about it .

XIII . The Degrees of other Sins are to be judged of by the Circumstances , which do either aggravate or extenuate them .

For Example : The Sin of a Superior is greater than of an Inferior , since Sin is so much the more conspicuous and spreading , by how much the more eminent he is that commits it . The Sin of Desire is greater than the Sin of Thought alone . A Sin committed in Word and Deed , greater than that in Thought or Desire . Done with Affectation or Presumption , greater than that of Ignorance or Incogitancy . Sins of Commission , greater than of Omission in the same kind . A Sin properly against God , greater than against Man : And in respect of Men greater , when against One to whom we are most beholding , than against another , as a Sin against our Parents is greater if it be in the same kind , than against a Brother ; so a Scandal against a weak Brother is greater than against a stronger .

XIV . The Consequents of Sin are , 1. Guilt , whereby we become justly liable to the Curse of God . 2. Punishment , which is the actual execution of God's wrath , whereby Man for his Sin is deliver'd up to several severe Judgments in this Life , and at last into the power of Corporal and Eternal Death begun here , and to be accomplish'd in the Life to come .

XV . Eternal Death is the state of the Damned , consisting in the Everlasting Privation of the chief Good , that is , they are for ever excluded from God and the Fellowship of the Blessed , expressed by that Phrase , Matth . 25.41 . Go ye Cursed : And the Infliction of the greatest Evil , that is , Communion for ever with the Devil and his Angels , signified by the words following , into everlasting Fire prepared for the Devil , &c.

XVI . The Place of this Punishment in Scripture is frequently called Hell , and sometimes Gehenna ( Matth . 5.22 . ) a Fiery Furnace ( Matth . 13.42 . ) The place of Torment ( Luke 26.28 . ) The bottomless Pit ( Rev. 9.1 . ) The Lake of Fire , or Lake burning with Fire and Brimstone ( Rev. 20.15 . and 21.8 . ) But where the same is , or shall be scituate , since the Scriptures are silent , we are not to be Inquisitive .

XVII . The Pains of the Damned are either Spiritual , expressed in Scripture by the Worm of Conscience , and an extream and inexpressible sorrow and anguish , Rom 2.9 . Or Corporal , understood by that phrase ( Matth . 13.42 . ) of unquenchable Fire ( than which in this Life there is to greater Instrument ) And Weeping and gnashing of Teeth ( Matth . 22.13 . ) Those being Symptoms of the greatest Pain and Torture ; and both these are ETernal , whence no deliverance nor any mitigation is to be expected ; Their Worm dieth not , and the Fire is not quenched , Isa . 66.24 . Mark 9.44 . The smoak of their Torment shall ascend for ever and ever , Rev. 14.11 . See also Luke 16.26 .

CHAP. V. Of the Second Covenant . Of our Lord and Saviour Jesus Christ . His Person and Offices . Justification , Faith , and Repentance .

WE have considered Man in his Primitive State of Excellency and Innocence ; As also in that deplorable Condition , whereinto by Transgression he plunged himself , and by which Adam , and all we his Posterity , did and are become unable by any means to make satisfaction for our Sins , or appease the Divine Wrath conceived against them ; but on the contrary , continually encreasing our Debt , and ( in the Apostles phrase ) heaping up Wrath against the day of Wrath , are justly and inevitably liable to all Calamities of this Life , and Eternal Damnation in the World to come , had not Almighty God in his infinite Love , Wisdom , and Counsel found out , and decreed a way beyond either the Ability or Imagination of Men or Angels , whereby to effect the Restitution of so many as should be effectually called and lay hold thereon ; And so to display the Riches of his unbounded Mercy ; yet at the same time with full satisfaction to his Justice , in their Salvation .

I. This Divine and Wonderful Expedient for the Restauration of Man , is call'd , The New Covenant ( because by it we are renewed . ) The Covenant of Grace , Life and Salvation : The New Testament , and the Gospel ; that is to say , Glad Tidings ; Or a second Contract , which God was pleased of his own Free Grace to enter into with Man after the Fall , for restoring him to Favour and a state of Everlasting Happiness by the means of a Redeemer and Mediator , Gal. 3.21 . viz. by sending his only begotten Son ( the Second Person of the adorable Trinity ) into this World to assume our nature , and therein by perfect Righteousness and Obedience in his most Holy , Exemplary Life , and full Satisfaction to the Justice of God by his Death , obtain everlasting Life for all that should truly Believe in him .

II . This Covenant or Promise of a Redeemer was made immediately afer the Fall ; God ( whose Mercy is over all his Works ) propounding the Remedy , even before he pronounced the Sentence of Judgment , in those Life-restoring Words , Gen. 3.15 . I will put Enmity between thee and the Woman , and between thy Seed and her Seed : it shall bruise thy bead , and thou shalt bruise his heel .

That Adam did from this Promise look to Christ by an Eye of Faith for deliverance , may be gathered from the Name , which then , and not before he gave his Wife , Gen. 3.20 . He called her Name EVE , because she was to be the Mother of all Living : that is , she was to be the Mother of him who was to Enliven all ; for without this respect he might more properly have call'd her the Mother of all Dying . And this Faith , no doubt , he taught his Posterity ; for so the Apostle , Heb . 11.4 . tells us , By Faith Abel offered a Sacrifice ; which must be Belief in the Person signified by that Sacrifice : For his Sacrifice in all probability was accompanied with humble Thanksgiving to God for making that gracious Promise , and devout Petitions for the hastning the fulfilling thereof , and the appearance of that Seed whereby he was to be Redeemed ; And that he considered the demerit of his own sin , as deserving the Wrath of God and Eternal Death , which his Sacrifice , being but the Blood of a Beast , was not able to take away , but did typically refer unto , and represent the Messiah ; this the very Nature of his Sacrifice , which was bloody , and the Character which the Apostle gives of his Faith , plainly intimates . But as for Cain , he did not act Faith in the promised Seed , but only brought of the Fruits of the Ground as a Present , not a bloody Sacrifice , and so the same was not a signification of his Sin , nor any way a Type of Christ's Suffering , he owning God only as a Creator , without any respect to him as a Redeemer , and therefore God had no regard to his Offering .

III . This Covenant was renewed afterwards to Abraham , and the Redeemer's Descent ( according to the Flesh ) appropriated to his Posterity . In thee shall allh te Families of the Earth be Blessed , Gen. 12.3 . And then Circumcision was instituted to be as a Seal thereof : The time of the Manifestation of the Messiah is intimated by Jacob , Gen. 49.10 . The Scepter shall not depart from Judah , nor a Lawgiver from between his Feet , until Shiloh come . When the Law was given to the Israelites , the Ceremonial parts had a reference unto , and was to shadow out Christ's Death , and taking away our Sins : To David was vouchsaf'd a more special Promise , That the Saviour should be of his particular Family ; and so , as Light encreases from the first Dawning more and more , till the Sun appears above the Horizon , so as the Accomplishment grew nearer , there were more ample Discoveries thereof made by the several Prophets , and the time very exactly measured out , when they were to expect him , by the Prophet Daniel .

IV . Accordingly in the Fulness of time ( that is , at that time determined by God and foretold by his Prophets ) viz. very near 4000 years from the Creation , and now about 1689 years ago , the Eternal Son of God did become the Son of Man , by assuming to himself a true Body and a reasonable Soul , being conceived by the Power of the Holy Ghost in the Womb of the Blessed Virgin Mary , and born of her , yet without Sin , and so continueth to be God and Man , in two distinct Natures , inseparably united in one Person for ever . There is one God and one Mediator between God and Man , the Man Christ Jesus , 1 Tim . 2.5 . The Word was made Flesh , and dwelt amongst us , John 1.14 .

The mighty work of Reconciliation could not be effected , unless he that was to be the Mediator between God and Man , were conjoin'd to , and of the same Nature with either party , and consequently both God and Man : For that he should be God was requisite in respect of both Parties ; on the one side , the Majesty of God required it ; on the other side our Wants ; the greatness of the Evil that was to be removed , and of the Good that was to be restored : That he should be Man was no less necessary ; the Divine Nature could not suffer , and without shedding of Blood there could be no Remission of Sin , Hebr . 9.22 . And the strictness of God's Justice required that the same Nature that sinned should suffer . The Eternal Son of God therefore took our Nature . 1. That he might suffer Death for us , and thereby satisfie Divine Justice , and pay a sufficient Ransom for Sin . 2dly . To Sanctifie our Nature . 3dly . That we might have Access with greater boldness to the Throne of Grace . Forasmuch as the Children are partakers of Flesh and Blood , he also himself took part of the same , that through Death he might destroy him that had the power of Death , which is the Devil , Hebr . 2.14 . We have an High Priest that cannot be touched with feeling of our Infirmities , but was in all points tempted as we are , yet without Sin ; let us therefore come boldly to the Throne of Grace , Hebr . 4.15 .

V. This our Melchisedech , as he had no Mother in respect of one of his Natures , so he was to have no Father in regard of the other , but must be born of a pure and immaculate Virgin , without the help of any Man ; which was necessary , as for other respects , so for the exemption of the assumed Nature from the imputation and pollution of Adam's Sin : For Sin having by that one Man entred into the world , every Father becometh an Adam unto his Child , and conveyeth the corruption of his own Nature unto all those whom he doth beget ; therefore our Saviour assuming , in truth , the substance of our Nature , but not by the ordinary way of natural Generation , is thereby freed from all taint of the corruption of our flesh ; and so being made of Man , but not by Man , and becoming the immediate Fruit of the Womb , and not of the Loins , must be acknowledged to be that Holy Thing , which born of the Blessed Virgin , was indeed , and properly to be called the Son of God , Luke 1.35 .

VI . How this wonderful Connexion of two so infinitely differing Natures in the Unity of One Person , was effected , we are not curiously to enquire , it being far above the Comprehension of our shallow Capacities ; therefore in the Ark of the Covenant , the Faces of the Cherubims , Exod . 37.9 . were directed to be towards the Mercy Seat , ( the Type of our Saviour ) to intimate that these are the things which the Angels desire to look into , 1 Pet . 1.12 . Only this we may safely say , and must believe , that as the distinction of the Persons in the Holy Trinity , hindreth not the Unity of the Nature of the Godhead , althô every person intirely holdeth his own incommunicable properties , so neither doth the distinction of the two Natures in Christ any way infringe the Unity of his Person , althô each Nature remains intire in itself , and retaineth the properties agreeing thereunto , without any Conversion , Composition , Commixion , or Confusion .

VII . All the Actions and Passions of Christ are referr'd to his Person , as their proper term ; and hence arises The Communication of Properties , or that manner of speaking which we often find in Scripture , attributing the Properties of one Nature , either to the whole Person , as when Christ is said to have died , which was only proper to the Humane Nature , and to have been in the Beginning , which is proper to the Divine ; or to the other Nature for the Person , as when God is said to be received up into Glory , 1 Tim . 3.16 and Crucified , 1 Cor . 2.8 . which do not properly agree to the Divine Nature , but only the Humane . Or when the Properties of the whole person are attributed to either Nature , as , when the Man Christ is said to be the Mediator between God and Man , 1 Tim . 2.5 . which yet agrees not to Christ as Man , but as he is both God and Man . And the Reason of all this is , because as both Natures truly subsist in Christs Person , so the Properties of both Natures are common to him .

But Note , we must here distinguish the use of the concrete words , God , Man , from those in the Abstract , God-head , Man-hood : For those belong to the Person , these to either Nature . Therefore tho we may truly say , God is Man , and Man is God , yet we cannot say , that the Deity is the Humanity , or the Humanity the Deity .

VIII . That the Messiah is come , and that Jesus Christ born of the Virgin Mary is he , we prove against the Jews . 1. Because the places in which it was foretold by the Prophets , he should be born and Educated , Teach and Suffer , are long since laid waste , and no more known ; as also the time in which , according to the Prophetical Oracles , he was to come , is past ; for we read he was to be born in Bethlehem , Mich . 5.2 . to be Educated in Nazareth , Isai . 11.1 . to enter Jerusalem , whilst the second Temple stood , Zach. 9.9 . Hagg . 2.7 , 9. The Scepter not being totally departed from the Jews , Gen. 49.10 . within 70 ( Prophetical ) Weeks , that is to say , 490 Years , from the time of the going forth of the Commandment , to rebuild Jerusalem , after the Babylonish Captivity , Dan . 9.24 . But Bethlehem , Nazareth , Jerusalem , and the Second Temple , are long since destroyed , the Scepter totally departed from Judah , Daniels Weeks ( howsoever interpreted ) accomplished ; therefore the Messiah must needs be come . Secondly , Because all these and other Prophecies relating to the Messiah were exactly fulfilled in Jesus of Nazareth , as by comparing them with the Evangelists , and Chronology will appear . Thirdly , From the mighty Miracles which he performed , the perfect Holiness of his Life , the power of his Resurrection and Ascension , and that pure Divine Doctrin which he left to the World , and which ( notwithstanding all Persecutions ) does yet survive and continue attested with the Blood of innumerable Martyrs .

IX . The History of Christ both in the state of his Humiliation , that is to say , his Incarnation , Birth , submission to the legal Ceremonies , Persecutions in his Infancy , Obedience to his Parents , Baptism , holy , humble Life , going about Preaching the Gospel for the Salvation of Souls , and at the same time healing Infirmities of the Body ; and Lastly , his bitter Agonies , being betray'd , deferted , scourged , contemn'd , and most cruel and ignominious Death ; As also , in the state of his Exaltation , viz. his Resurrection , whereby he Triumph'd over Death , his giving forth Commission to his Disciples to Preach the Gospel to all Nations , his glorious Ascension into Heaven , and sitting at the right Hand of God , is sufficiently set forth by the Holy Evangelists and Apostles Wherewe learn ,

X. That the Offices of Christ are three-fold , Prophetical , Sacerdotal , and Regal . 1. He is our Prophet to make known to us the whole Will of his Father , in the performance where of we shall be sure to be accepted and rewarded by him . ( For it was the work of a Prophet of old , not only to Foretell , but to Teach , and thence the Apostle calls Preaching , Prophesying ) And this he did in those many Sermons and Precepts we find set down in the Gospel , and continues to perform the same by his Word and by his Spirit . 2. He is our Priest in once offering up himself a Sacrifice on the Cross to satisfie Divine Justice for our Sins , and in making continual Intercession for us . He sits on the right Hand of God , and makes Request for us , Rom. 8.34 . 3ly . He is our King in the Government of his Church , and prescribing Laws thereunto ; in subduing us to himself by his Grace , thereby ruling and defending us , restraining and finally vanquishing all his and our Enemies .

XI . Christ is our sole and only Mediator and Intercessor , and by that once offering up of himself upon the Cross made a full satisfaction for the sins of all those that believing in him , do heartily bewail and forsake them — Christ was once offer'd to bear the sins of many , Hebr . 9.28 . We are Sanctified through the offering of the Body of Jesus Once for all , Hebr . 10.10 . By one offering Christ hath perfected for ever them that are Sanctified , v. 14. There is no more offering for sin , v. 18. Christ hath once suffered for Sins , that he might bring us to God , 1 Pet . 3.18 .

Hence it appears , That the modern Doctrin of the Church of Rome , which Teaches , That in the Lord's Supper ( which they call the Mass ) the the Minister is properly a Priest , and doth offer up Christ's Body and Blood , as a Sacrifice to God for obtaining the Pardon of Sin , and the Remission of Pain and Guilt for the Living and the Dead , is contrary to Scripture , and injurious to that All-sufficient Sacrifice of Christ .

Indeed a real outward Sacrifice is against the Nature of a Sacrament , especially the Supper of the Lord ; for one end thereof is to shew forth or keep in Memory the Sacrifice of Christ ; besides , in a Sacrament God gives Christ to us ; whereas in a real Sacracifice God receives from Man ; and so in the Roman Sacrifice of the Mass , the Priest pretends to give Christ to God .

If it be objected , That they acknowledge Christ is the Chief High Priest , but that themselves are secundary Priests , and offer their Sacrifices in subserviency to his . — It may be answer'd , Either they offer the very same Sacrifice , which Christ offered on the Cross , or another : If they offer another , then they go point blank contrary to the before recited Scriptures . If the same , then these Absurdities will follow . 1. That Christ offered for himself ; for these offer for themselves . 2. Whereas in our Lords Oblation the Priests and Sacrifice was the same thing , they must therefore be a Sacrifice at least in the second place . Nor can we admit their distinction of a Bloody and unbloody Sacrifice , for so there will not be one Sacrifice , which thwarts the former Texts , and Remission should be obtained by an unbloody Sacrifice , which the Apostle expresly denies , Hebr . 9.12 .

If they say , That there is but one Sacrifice of Redemption and Expiation for Sin , and that was the Sacrifice of the Cross , but that there are other Sacrifices of Application , to apply that to us . Answer , This distinction is frivilous ; who ever heard of one Plaister made to apply another ? Or a Ransom paid the second time to apply the former Payment ? Certainly the Word and Sacraments and Spirit of Christ , entertain'd with Faith and Obedience , are sufficient to apply Christ's Sacrifice .

XII . As Christ by his perfect Righteousness and Sufferings hath purchased for us everlasting Life , so one main end of his coming into this World , and of his very Death , was to plant and promote Good Life , Righteousness , and Holiness amongst Men . He came to call Sinners to Repentance , Matth . 9.13 . God sent his Son Jesus to bless us , in turning every one of us from our Iniquities , Acts 3.26 . Who gave himself for our Sins , that he might Redeem us from all Iniquity , and purifie to himself a peculiar people , zealous of Good Works , Tit . 2.14 . therefore let every one that calleth on the Name of the Lord [ that is , that expects any benefit by Christs Passion ] depart from Evil : For without Holiness , no Man shall see God .

XIII . Our Justification is an Act of God , whereby he Acquitteth every penitent and believing Sinner , by not imputing to him his Sins , and imputing to him the perfect Satisfaction and Righteousness of Christ .

Where Note ,

1. That to Justifie in Scripture , does not signifie to Punish , nor yet to infuse inherent or habitual Righteousness ; but imports to absolve , or pronounce a person acquitted or discharged from some Guilt or Accusation , as Prov. 17.15 . He that JUSTIFIES the Wicked , and he that condemneth the Just , are both an Abomination to the Lord , so Deut . 25.1 . They shall justifie the Righteous and condemn the Wicked , in both which places , as also Rom 8.33 , 34. Who shall lay any thing to the Charge of God's Elect ? It is God that justifieth , who is he that condemneth ? It is taken for a Judicial Sentence opposed to Condemnation : Now as to Condemn is not the putting any Evil into the Nature of the party Condemned , but the pronouncing of him Guilty , and binding him to Punishment ; so Justifying is the Judges Declaration , that the Law is satisfied , and the Person quitted from Guilt and Punishment .

2. That the Righteousness for which the Believer is Justified , is in Christ by Inhesion , in us by Imputation . But of him are ye in Christ , who of God is made unto us Wisdom and Righteousness , and Sanctification and Redemption , 1 Cor . 1.30 . Abraham believed God , and it was accounted [ or Imputed ] unto him for Righteousness : For to him that worketh is the Reward not reckon'd of Grace , but of Debt . But to him that worketh not , but believeth on him that Justifieth the ungodly , his Faith is counted for Righteousness , even as David , who describeth the Blessedness of the Man unto whom God will impute Righteousness without works , saying , Blessed are they whose Iniquities are forgiven , and whose Sins are cover'd . Blessed is the Man to whom the Lord will not impute Sin , Rom. 4.3 . &c. A man is not justified by the works of the Law , but by the Faith of Jesus Christ , Gal. 2.16 . I account all things loss and dung that I may gain Christ , and may be found in him , not having my own Righteousness , which is by the Law , but that which is by the Faith of Christ , the Righteousness which is of God by Faith , Philip . 3.8 .

3. That Christ alone Justifies us Meritoriously : Faith alone instrumentally , and God works declaratively . For when we say we are justified by Faith , we mean no more than that we are justified by Christ's Merits apprehended by Faith ; and Faith is said alone to justifie in respect of Works ; which are necessary Effects , not Causes of Justification : For they do not precede in him that is to be justified , but follow ; or to speak more strictly , always accompany every one that is justified : For tho' justifying Faith be never alone , but joyned with good Works , yet it alone is the Instrument whereby we lay hold on Christ's Merits , and so are entituled unto Justification . For as the Sun is not in Heaven alone , yet it alone makes the day ; so tho' true Faith is never alone , but always worketh by Love , Gal. 5.6 . yet we must distinguish Justification from Sanctification , looking upon the latter as a necessary Effect , but not as the Cause of our Justification : For Sanctification ( as the Renewal of our Nature , by mortifying the old Man , and instead thereof living to God , or the production of Habits of Righteousness in us ) being only begun in this Life and imperfect , how can it justifie us in the sight of God ? Therefore tho' both Justification and Sanctification go together , yet they are differently to be considered , as Heat and Light are always conjoyn'd ; yet we cannot say , that the Light burns the Wood , but only the Heat . Thus the Righteousness whereby we are justified , is inherent in Christ for us ; this of Sanctification in us from him ; the one follows from the Merit , the other from the efficacy of the Life and Death of Christ : In the one , Faith is only as an Hand , receiving ; in the other as a co-working Vertue . The one is in all Believers at all times alike ; the other wrought differently and by degrees ; and tho' the end of both be Eternal Life , yet the one is inter Causas Regnandi , a Cause of Reigning , the other only as Via ad Regnum , the way to the Kingdom .

XIV . As this inestimable benefit of Justification is applied unto , and apprehended by us through Faith , so Faith is a firm Assent to the Truth of the whole Word of God , and therein , especially such a fiducial Reception of , and Reliance on the Promises of Reconciliation , freely given through and for the sake of Christ our Mediator , as causeth the Soul to embrace the same on the Terms offered in the Gospel , and build its Eternal Happiness thereon . Or [ in the words of the Church of England in the Homily of Faith ] a true Trust and Confidence of the Mercy of God through our Lord Jesus Christ , and a stedfast Hope of all good things to be received at God's hand for his only Sons sake , distinguished in kind from Historical , or the Faith of meer Assent , which is in the Devils and the Damned — God so loved the World , that he gave his only begotten Son , that whoever believeth in him should not perish , but have everlasting Life ; John 3.16 . Believe on the Lord Jesus , and thou shalt be saved , Acts 16.31 . By him all that believe are Justified from all things , from which you could not be justified by the Law of Moses , Acts 13.39 . The Devils Believe and Tremble , James 2.19 .

Where Note ,

1. That the Word Faith in Scripture is taken two ways . 1. For the things to be believed , even the whole Doctrin of Faith , or points of Religion , which we are to profess and believe , as Acts 6.7 . The Word of God encreased , and the number of the Disciples multiplied in Jerusalem , and a great company of the Priests were obedient to the Faith , Gal. 1.23 . He which persecuted us in times past , now preacheth the Faith which once he destroy'd . 2 For the Action apprehending or believing the same , viz. That Work of God in Man whereby he giveth Assent and Credence to God in his Word , and not only so , but applieth what is generally promised to himself in particular . For

2. Tho' the general Object of true saving Faith , be the whole Truth of God revealed ; yet the special Object of Faith , as it justifieth , is the promise of Remission of Sins by the Lord Jesus : For as the Israelites , with the same Eye whereby they looked upon the Brazen Serpent , saw other things , but were not healed by beholding any thing else , but only the Brazen Serpent ; so , tho' by the same Faith whereby I cleave to Christ for Remission of Sins , I believe every Truth Revealed , yet I am not Justified by believing any Truth , but the Promise of Grace in the Gospel .

XV . Repentance from dead Works , and Conversion , is when being smitten for , and deeply sensible of our Natural Corruption and Sins , and the deplorable Condition wherein we are , we do upon the tender of the Gospel , by the Grace of God , embrace the same through Faith in Christ , heartily resolving to live no longer under the power of Sin , but to accept him for our Prophet to Teach us , and our King to Rule us , as well as our Priest to make Atonement for us . Now when they heard this , they were pricked in their Hearts , and said , Men and Brethren , what shall we do ? And Peter said , Repent and be Baptized every one of you in the Name of Jesus Christ , Acts 2.37 .

XVI . The Rule of our Sanctification , or the Line by which we are to square all our Thoughts , Words , and Actions , is , The whole Word of God : but our Duty is more compendiously summ'd up in the Ten Words or Commandments , written by the Finger of the Almighty on Tables of Stone , and delivered to Moses , and so published and delivered to the Church for all Ages , as the Royal Law of our Obedience — Which we shall Treat of particularly in a subsequent Chapter .

XVII . The principal means God has appointed f r working and encreasing in us Repentance . Faith and Holiness . 1. His Word read and preached . 2. The Sacraments by him Instituted in his Church as Seals of the Covenant of Grace . 3. Humble , frequent and fervent Prayer . How shall they call on him in whom they have not believed ? And how shall they believe in him of whom they have not heard ? And how shall they hear without a Preacher ? Rom. 8.14 .

CHAP. VI . Of the Church ; What is to be understood by the Catholick Church in the Creed . The Roman not the Catholick Church . Christ the Churches Head ; Peter had no greater Power than other Apostles . The Church not Infallible . The Notes of the Church . The description of Antichrist .

I. THe Company of those that from the Beginning of the World , have or do , or shall profess to Worship God through Faith in Christ , are called , The Church .

Here Observe ,

1. That our Blessed Saviour was , and still is The Rock on which the Universal Church , both before and since his coming ( Incarnate ) into the World , was built . He was promised presently after Adam's Fall ( as we shewed before ) Gen. 3.15 . And then successively by all the Prophets — God hath raised up an Horn of Salvation for us , as he spake by the Mouth of his Holy Prophets , which have been since the World began , Luke 1.69 , 70. Beginning at Moses and all the Prophets , he expounded to them through all the Scriptures the things concerning himself , Luke 24.27 . His Death was a Propitiation as well for the Sins of those who lived before , as ours who live after it . For this , cause he is the Mediator of the New Testament , that by means of ( His ) Death for the Redemption of the Transgressions that were under the first Testament , They which are called might receive the Promise of Eternal Inheritance , Hebr . 9.15 . Those Promises of the Messiah being such as all the Patriarchs , Prophets , and Pious Men before Christ did know and believe . These all died in Faith , not having received the Promises , but having seen them afar off , were perswaded of them , and embraced them , Heb . 11.13 . Hence Job saith , I know that my Redeemer liveth , and that he shall stand at the latter day upon the Earth ; and tho' after my skin worms destroy this body , yet in my Flesh I shall see God , Job . 19.25 , 26. So the Apostle , Gal. 3.8 . tells us , That the Gospel was Preached unto Abraham : And testifies , Acts 26.22 . That he Preached no other things than those which the Prophets and Moses did say should come . The difference only is , That they believed in the Messiah that was to be exhibited ; We in Christ actually manifest : Their Faith was more imperfect and implicit ; ours ( since he is come , and the Gospel clearly publisht , much more perfect and explicite .

2. That the Greek word {αβγδ} , which we render Church , is derived from the Verb {αβγδ} , which signifies to call forth , being used by the Grecians for those legal , orderly Assemblies of the Citizens , when they were called from their private Houses by the publick Cryer to meet solemnly in a Body , in order to the hearing some Vote or Law pass'd by the Senate ; from which secular sense it is most fitly translated to signifie , the Assembly of those whom God by the Preachers of his word ( the Heralds of his Gospel ) does call out of the World into the Kingdom of his Son — But

3. This Word Church in Scripture , is sometimes taken strictly for the multitude of True Believers only ; sometimes more largely for the Body of all those that own themselves Christians ; and this either in some one City or Country , call'd a particular Church , or diffused throughout the World , and therefore called the Catholick or Universal Church ; in which sense it comprehends Hypocrites as well as those that are truly Pious ; and therefore in the definition above , I added the words , Profess to Worship God through Christ .

II . The Church of God , according to its several parts , is to be considered , either as Triumphant , that is to say , those that have already attain'd their Crown in Heaven ; or Militant , viz. Those that are still fighting against , and wrastling with , the World , the Flesh , and the Devil , here on Earth : And this latter is said to be either Invisible , consisting only of the Elect , The Lord alone knows who are his , 2 Tim . 2.19 . Or Visible , that is , The whole Company of all that are call'd in common , and profess Faith in Christ whether they be sincerely obedient or not .

III . The Church in respect of its Members consists of Bishops , and Pastors , and of the People or Flock ; and the former are to have a peculiar , lawful Call or Ordination to that Work . Christ gave some Apostles , and some Prophets , and some Pastors , and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the Edifying of the Body , &c. Ephes . 4.11 . No man taketh this Honour to himself , but he that is called of God , Heb . 5.4 .

But here Two Queries may arise .

Query . 1.

What are we to understand , when in the Creed we say , I Believe the Catholic Church ?

Ans. The word CATHOLIC is originally Greek , and signifies as much in English as Whole or Universal . And so Catholic Church .

1. Most properly signifies the whole Church of God Triumphant and Militant , or the Universal Company of the Elect , even as many as ever shall be saved ; who are all but one Body knit together in one Faith , under one Head , viz. the Lord Jess Christ , Gal. 3.28 . For ye are all one in Christ , Eph. 4.4 . There is one Body and one Spirit , even as ye are called in one Hope : And this is the sense of the word in the Creed , I believe the holy Catholick Church , that is to say , I firmly believe , that notwithstanding all the Endeavours of Satan or his Instruments , this Holy Elect Company shall remain and be compleated ; and not only , That there is such a Church in general , but that we our selves appertain to it . This Catholick Church is frequently styled in Scripture the Body and Spouse of Christ , as also the Universal Assembly of the first born written in Heaven , Heb . 12.23 . Jerusalem which is above , the Mother of us all , Gal. 4.26 . Of whom therefore that famous saying of St. Cyprian is most properly to be understood , How can he have God for his Father , that hath not the Church for his Mother ? At least that he meant it not of the Church of Rome , is evident , because himself at the same time stood out in opposition to her , and wrote against her Bishop . So St. Agustine in his Tract De Catechizandis Rudibus , Cap. 12. speaks thus , All they that be Holy and Sanctified , which are , have been , and shall be , are Citizens of Heavenly Jerusalem . And Gregory , a Pope , in his Morals , Lib . 28. Cap. 9. says , All the Elect are embraced in the Bosom of the Church , and all the Reprobates are without .

2. The Epithet Catholic , when joyned to Church in a less proper sense , is used to express only the Visible Militant Church , and seems first to have grown into general use ( tho' I remember it not in Scripture ) in the Primitive times , to denote the Extension of the Church of God , as no longer confined to the Jews ; but , the Partition-wall ( as the the Apostle speaks , Ephes . 2.14 . ) being broken down , universally spread abroad in every Nation ( Jew or Gentile ) where the Gospel was preacht and entertain'd ; and thus it comprehends all the several Churches on the face of the Earth , as of Jerusalem , Antioch , Britain , Rome , &c. and all Christians in those Churches , whether sincere or Hypocrites , that make an outward Profession of Faith , as all the Boughs of a Tree , however spread and scatter'd one from another , and some dead and withering whilst others flourish , are united in one common Stem , tho' not equally deriving Sap from the Root .

3. In this latter Signification , as all the particular Churches in the World are denoted , so when the Donatists about the Fourth Century began to hold erroneous Opinions , and withal to confine the Church of God to those of their own Sect in a corner of Africk , St. Augustine and others frequently urged against them , That the Church was Catholic ; ( that is , Universal , not coop'd up to their narrow Limits ) and maintain'd a sounder Doctrin : whence it came to pass , That tho' the more ancient Fathers never used this Term , Catholic , to distinguish the pure Churches from the Heretical , but called the former Orthodox , that is , holding the right Doctrin ; yet in process of time by reason that the Orthodox Churches held and maintained the Church of Christ to be Catholic or Universal ; these two words Catholic and Orthodox , were taken in one and the same signification . Nor was it incongruous ; for whatsoever Churches did faithfully keep intire that Gospel that had been Preached by the Apostles every where , and which being Truth , was to continue for all times , might justly be entituled Catholic Christian Churches . And in this sense a particular Church as 't is Pure and Orthodoxal may be called a Catholic Church , tho' not The Catholic Church , and is more or less Catholic proportionably as its more or less pure .

Query 1.

Does the Title of the Catholic Church in any of these Three senses belong to the present Church of Rome ?

Answer .

No , not in the First ; For then all the Faithful under the Old Testament , and vast numbers of Churches and Christians since , and at this day , far exceeding for multitude her Members , that never were nor are of her Communion ( that is , never own'd themselves subject to the Pope of Rome as the alone Visible Head of the Church , which with them is the Characteristic Mark of being of their Church and necessary to Salvation Vid . Extrav . C. Unam Sanctam & Bellarm . de Eccles . Milit . l. 3. c . 2. & 5. ) must be excluded from the Kingdom of Heaven . Nor will they , sure , pretend that all and every of their Members are undoubtedly saved , tho' they offer abundance more , and easier ways for that purpose than Almighty God has revealed in his Word .

2. Not in the Second ; Because the Church of Rome ever was , and is a particular Church , and ( when at best ) but one Member of the Church Catholic . Which is so called , not that it is always every where , but for that no Country is excluded , nor any place priviledg'd . So that there may be a thousand Churches besides that of Rome ; and no place being priviledg'd , even Rome it self may be cut off from the Church . For particular Churches may not only be Corrupted , but totally fail and Apostatize . For tho' they may be called Catholic as long as they hold the Primitive Faith intire , yet that imports not , that a Catholic , that is , in this sense an Orthodox Church must always be where once it has been : For in what a condition now are the once famous Seven Churches of Asia ? Where are the Churches of Carthage ? Of Hippo , &c. And therefore Vincentius Lyrinensis justly takes a difference between a Catholic in place and in time . If ( says he ) any new Infection goes on to corrupt not a part , but the whole Church , then must we cleave to Antiquity . And again , That Church is Catholic which holds the Religion which hath been ever hitherto embraced .

3. Neither can the present Church of Rome in the Third sense be properly styled Catholic : For thereby is meant a pure Church that holds entire the Ancient Primitive Doctrin delivered by Christ and his Apostles , without any Corruptions that may endanger or overthrow the same . But we know and can prove , That she is deeply Guilty of altering and diminishing Christ's Ordinances , adding to the Scriptures and Sacraments , introducing and imposing as necessary for Salvation divers Doctrins and Practices that have no ground in Scripture , and were unknown to the Primitive Church . Nay , as for truly Christian and Apostolical Antiquity ( the only root and essential Character of Catholic Doctrin ) they cannot name any one Article proper to their own Roman Faith , that is in this sense True or Ancient ; and as for those Articles which they hold in common with us , 't is sad to consider how they abuse them , and subvert the whole design of the Gospel by the intermixture of their peculiar Roman Ones .

Objection .

The Church of Rome does not reckon her self to be the Catholic Church collectively or extensively , but vertually and eminently , because she has power over , and the Government of all other Christian Churches .

Answer .

Tho' this Notion of calling a particular Church , Catholic , from a supposed Power of Empire over all other Churches , be very odd , and altogether unknown to Antiquity , yet the greater difficulty is in the Thing it self , how it can be made appear , That the Roman Church has any such Power . For ,

1. There is not the least ground or colour for it in Holy Scripture ; and how could the Apostle say , That he had revealed the whole Council of God , if so important a point , so absolutely necessary ( as they pretend ) for preventing Schisms , crushing Errors , and preserving Unity and Truth , were concealed and left in the dark ? But so far silent are the Scriptures herein , that the whole New Testament , where there is mention of so many other Churches by Name , has not any such words as The Church of Rome For tho' we are satisfied there was a Church there ( and very famous too , for its vigour of Faith and Piety ) yet this omission of Calling it so in Divine Writ , may seem designed as a Curb to its fore-seen future Usurpations .

2. As the Church or Bishops of Rome for several hundreds of Years never claimed nor exerted this Power ( for as for their swarms of pretended decretal Epistles , they have long since by all Wise Men been exploded as spurious ) so it was unknown to , and unheard of amongst the Primitive Churches and Fathers : As for instance , St. Cyprian and St. Agustine , who are strict for keeping close to the Catholic Church , are yet jealous at the same time , against submitting themselves or their Churches to the pleasure of that of Rome . How insolent were most of the Fathers towards the Bishops of Rome of their times , if they believ'd them their Monarchs , to treat them in so familiar a stile , as that of Their Brethren and Fellow Servants , and no more ? When did St. Chrysostome or St. Basil swear Canonical Obedience to his Holiness ? How much Money did they send to Rome when they obtain'd from thence their Episcopal Pall ? Nay , did not Pope Gregory himself 600 Years after Christ , express his abhorrence of the Title of Universal Bishop , as a mark of Antichrist ?

3. We have the Testimony of another that was afterwards Pope himself , That before the Nicene Council other Christian Churches little regarded ( by way of Observance as to a Superior ) the Roman Church [ Aen . Sylvius Epist. L. 1. ] And all the World may know how shamefully ( or rather shamelesly ) two Canons were forged on that Nicene Council , by the Bishops of Rome , to colour their designed Usurpation in the matter of Appeals , and detected by the Council of Carthage about the Year 418.

IV . The Head of the Universal Church is the Lord Jesus , and he only and alone . God hath given Christ to be Head over all things to his Church , which is the Body , Eph. 1.2 . As the Husband is the Head of the Wise , so Christ is the Head of the Church , Eph. 5.23 . This also appears from the Properties of the Head , as to be highest , to prescribe Laws , James 4.12 . To convey the Power of Life and Motion into all the Members ; and lastly to be the Saviour of the Body , Eph. 5.23 . All which solely appertain to Christ .

V. Christ invested all his Apostles with equal Power and Authority . For

1. They were all immediately called by him to their Apostleship ( except Matthias , who of two that were nominated by the common consent , not only of all the Apostles , but also of all the other Brethren , being about 120 in number , Acts 1.15 . and 23. was chosen by Lot . )

2. They all had their Commission immediately from him , and therein the very same power given to them all . So it was when first , before his Passion , he sent them to the Jews only , Mark 3.14 . He ordained Twelve , that they might be with him , and that he might send them out to Preach , Matth . 10.1.6 , and 7. When he had called his Twelve Disciples , he gave them power over unclean Spirits , &c. And commanded them , saying , &c. So likewise it was , when after his Resurrection they had Commission given them to Preach to all Nations ; for we read Matth . 28.16 , 19 , and 20. He appointed all the Eleven to meet him at a Mountain in Galilee , and said to them ( all joyntly and severally ) All Power is given unto me in Heaven and in Earth , Go YE therefore , Teach all Nations , &c. And lo ! I am with YOU always to the end of the World .

Hence 't is evident , all were equally called , all equally sent , all equally impower'd ; no difference nor distinction of Persons as to any Priviledge or Superiority above the rest ; no degree of Jurisdiction or Authority more or greater in one than every one ; much less was any one appointed Prince or Ruler over the rest .

3. When the Disciples were at strife amongst themselves which should be accounted the greatest , Matth . 22.24 . what a fit occasion was there offered for declaring St. Peter's Supremacy , if it had ever been intended him ? but on the contrary our Lord cuts short all such Expectations . The Kings of the Gentiles exercise Lordship over them , &c. but amongst you it shall not be so .

4. Even after Christ's Ascension , neither the other Apostles knew of , or own'd any such Supremacy in Peter , nor did he ever pretend to it . They sent him on a Message , Acts 8.14 . They called him to give an account touching his eating with Men uncircumcised , Acts 11.1 , and 2. I was not ( saith St. Paul , 2 Cor . 11.5 . ) a whit inferiour to the very chiefest of the Apostles . And again , Gal. 2.11 . When Peter was come to Antioch , I withstood him to the Face . How improper had all this been if Peter were their Sovereign ? Nay , St. Peter himself in his Epistles , as he qualifies himself only with the title of an Apostle , 1 Pet . 1. and of an Elder and Witness of the Sufferings of Christ , Chap. 5.1 so in the 3d vers . of that Chapter , he disclaims in himself , as well as forbids in others , the Lording over God's Heritage . {αβγδ} .

1st Objection .

It is said to Peter , Matth . 16.18 . Thou art Peter , and upon this Rock I will build my Church ; therefore Peter was the Rock on which the Church was built .

Answer .

The Rock on which the Church is built , is not the Person of Peter , but first and principally the Person of Christ , that Rock of Ages , whom in the words immediately fore-going he had truly consess'd to be the Son of God . 2ly . That Confession of his was a Doctrinal Rock or Foundation of the Church according to that of Matth . 7.24 . He that hears my words and does them , builds upon a Rock . And in one of these senses the ancient Fathers and all sound Interpreters have understood these words . 3dly In an inferior sense , not only Peter , but all the Apostles are said to be Rocks or Foundations on whom ( that is , by whose Ministry ) the Church is Built . The Church is a Spiritual House , which is built upon the Foundation of the Apostles and Prophets , Jesus Christ being the chief corner stone , 1 Peter 2.5 . compared with Ephes . 2.20 . And St. John speaking of the New Jerusalem or Church of God , saith , The City had Twelve Foundations , and in them the names of the Twelve Apostles of the Lamb , Rev. 21.14 .

2d Objection .

In the same Text of St. Matthew , it is added , I will give unto thee the Keys of the Kingdom of Heaven , and whatsoever thou shalt bind , &c. Therefore to Peter was committed the Rule and Government of the whole Church .

Answer .

1. Our Saviour in this place does not actually give the Power of the Keys ( be it what it will ) but promise that he will give it . 2. This promise is afterwards made good , Matth , 18.18 . but not only to Peter , but equally to all the Apostles as well as him . Verily I say unto you ( 't is all of them he speaks to , as appears , vers . 1. ) Whatsoever you shall Bind , &c. And so John 20.21 , 22 , 23. The Disciples being all assembled together , Christ comes to them , and says to them all , As the Father sent me , so send I you ; and he breathed on them and said , Receive the Holy Ghost , whosesoever sins ye remit , they are remitted , and whose sins ye retain , they are retained . In which last Text , tho' the power of the Keys be not expresly named , yet the thing must needs be intended : To retain and remit here , signifying the very same with binding and loosing in Matthew . So that 't is manifest the power of the Keys was as much given to all the rest of the Apostles as to Peter ; and how will they prove St. Peter's Supremacy over all the Apostles , from his having a power , which every Apostle had as well as he ?

3d Objection .

Our Saviour , John 21.15 . says to Peter , Feed my Sheep , and repeats it thrice : The word {αβγδ} there , commonly translated to Feed , signifies also to Rule , and Christ speaks generally my Sheep , that is , all my Sheep ; consequently Peter was to Rule the whole Church , and had a Supremacy over the rest of the Apostles ( for they were part of Christ's Sheep ) as well as others .

Answer .

1. If this Power which they pretend , was given to St. Peter by these words spoken after Christ's Resurrection , then he had it not before , and so the Texts in the other two Objections mentioned , or any other that were before Christ's Passion , must be impertinently alledged . 2dly . {αβγδ} signifies properly to Feed , and only metaphorically to Rule ; from that allusion and resemblance there is between a good Prince and his People , and a Shepherd and his Flock : Besides , in the first and last of these sayings , Feed my Lambs , Feed my Sheep , that is not the word in the original , but {αβγδ} in Sophocles , I am fed with Wind . 3dly . St. Paul , Acts 20.28 . charges the the Pres byters of Ephesus to Feed the Church . And St. Peter , 1 Pet . 5.2 . Exhorts the Elders to Feed the Flock ( the words in both places are {αβγδ} and {αβγδ} . ) So that this Feeding was every Presbyters Office as well as St. Peter's 4thly . 't is vainly urged that these words , My Sheep are general , for 't is plain , they are indefinite , and all the World knows , that an indefinite Proposition in a matter contingent , is but equivalent to a particular , as when we say Men are Rich , we mean not that all Men , but some Men are so ; so when Christ bids Peter feed his Sheep ; the meaning can be no more than to feed such of them , as by opportunities of time and place he should be able to Feed ; which is far from estating him in a Government over the whole Church , or above the rest of the Apostles , who had as much and as extended a power to Feed Christ's Sheep as he ; for every one of them had this most ample Commission , Go ye into all the World and Preach the Gospel to every Creature , Mark 16.15 . Lastly , This Text by the Ancient Fathers and most unbiass'd Interpreters is very rationally understood to be rather intended for a Restitution of Peter to his Office of an Apostle , which he might seem to have forfeited by his Fall , than a communication of any new Power or Office : For he having thrice denied his Master , the Question , Whether he loved him ? was thrice proposed , and that command of Feeding , as oft repeated , both to authorize and quicken him in that Duty incumbent on all the Apostles . And so in the Text Peter himself seems to have taken it , for 't is said , He was grieved at this thrice repeated Question , which no doubt was out of Reflection on his triple denial ; for he had not reason to be grieved or troubled , if he had apprehended , That by those words , Feed my Sheep , Christ had conferr'd upon him so great a Dignity as to have a Supream Authority and Jurisdiction over all the rest of the Apostles and whole Church of God , which was to devolve to his peculiar Successors for all Ages .

VI . Altho' the Catholic Visible Church doth not Err in the Fundamentals of Faith , so as at any time to cease utterly to be , yet she is not infallible , or wholly exempt from Error , seeing there is no Member of her perfect in this Life . And as the Light of the Moon encreaseth and decreaseth , tho' her substance never wasteth , so tho' Christ hath had from the beginning a Visible Church upon Earth ; that is , some Companies of Believers making profession of the same common Faith , yet sometimes through Apostacy or Persecution , they may be so diminished or scattered , as not to appear in any great number , nor hardly be known unto , or have entercourse one with another , as in the days of Elias , 1 Kings 19.10 . And in that grand defection or falling away , foretold by the Apostle under the Reign of Antichrist , 2 Thess. 2.3 . when the Church was to fly into the Wilderness , Rev. 12.6 .

1 Objection .

If the Church be not Infallible , then the Gates of Hell may prevail against it , which is contrary to Christs promise , Matth . 16.18 .

Answer .

1. The Question here is of the visible Church , but Christ speaks of the invisible . 2. The Gates of Hell prevail not against the visible Church , as it consists of the Elect , nor in as much and so long as it departs not from Christ ; but our Saviour himself complains that the visible Church was become a Den of Thieves . 3. The Devil does not always prevail where there are Errors ; he indeed Aslaults the Church by Errors , but does not always overthrow it . 4. This Promise secures the Church from damnable Sins as much as from damnable Errors , for the Gates of Hell prevail as surely and as frequently by one as the other . If therefore notwithstanding this Text , Popes have fallen into damnable Sins , they may consequently fall into damnable Heresies ; but the former is confest , Ergo .

2d Objection .

If the Church may Err , then Christ does desert her , but he has promised not to desert his Church , John 14.18 . Matth . 21. verse last .

Answer .

1. Christ does not desert his Church for all kinds of Errors . 2. He deserts not the Church unless she first leave him ; but when she abandons him , he deserts her . 3. In Promises there is a mutual Stipulation ; God promised he would walk in the midst of the people of Israel , shall we therefore conclude they could not Err ? A Husband promises to be Faithful to his Spouse during Life ; therefore the Spouse cannot become an Adultress .

3d Objection .

The Church is called the Pillar and Ground of Truth , 1 Tim . 3.15 . Therefore cannot Err.

Answer .

1. This is spoken of that Church wherein Timothy was placed which was that of Ephesus , But who will say that Church hath not Erred ? 2 The term of Pillar notes the solidity , but not the infallibility of the Church ; it may signifie the difficulty of its removal , but not the impossibility . 3. This phrase may denote the Churches Duty , not her Practice ; what she ought to be , not what she always is . So 't is said , Rom. 13.3 . Rulers are not a Terror to Good Works , but to the Evil ; shall we therefore conclude , that never any Rulers were , nor can be a terror to good works ? 4. This Argument proceeds from a Declaration of the Churches present state , ( for all that the Text asserts , that the Church was then a pillar of truth ) to an assurance of its perpetual continuance in that state ; which is as absurd as if we should argue , that because it is once said to be a seat of Righteousness , therefore she must always be so ; whereas the Prophet complains , the faithful City ( viz. she that was so ) is become an Harlot , she was full of judgment , righteousness lodged in it ; but now murtherers , Isa . 1.12 .

Object . 4.

The Church is compared to a great and conspicuous Mountain , and to a City seated on an Hill , Dan. 2. Isa . 2. Micah 4. Mat . 5.4 . But these cannot be hid , therefore the Church can never be obscure .

Answ . 1.

The Church is compared to a great Mountain for its firmness and stability ; and to a City on an Hill , not for its Visibility , but Excellence and Sublimity above all other Assemblies .

2. Those Texts speak either of the amplitude of the Christian Church in respect of the Jewish , or of the calling of the Gentiles , and spiritual resort to the Church , or of the Doctrin and Lives of the Apostles .

VII . The Notes of the Visible Church , are the pure preaching of the Word of God , and lawful Administration of the Sacraments according to Christ's Institution , which are necessarily required thereunto — Go ye and teach all Nations , baptizing them in the Name of the Father , of the Son , and of the Holy Ghost , teaching them to observe all things which I have commanded you , Matth . 28.19 , 20. And they continued stedfastly in the Apostles Doctrin , and Fellowship , and in breaking of Bread , and Prayers , Acts 2.42 .

These Notes belong to all Churches alike , so far as concerneth the Fundamentals of Religion ; But in respect of Accidentals , they are in some Churches more , in some less . We are not therefore presently to doubt of the truth of any particular Church , or separate from it , because of every Error or Abuse , so that there be not a razing of the Foundation , or falling off from the main hinge of Salvation , viz. from the two Tables of the Law and Faith in Christ .

The Marks or Notes of the Church assigned by Cardinal Bellarmine .

Answers thereunto .

Notes ought to be proper , belonging to that of which they are Notes , and nothing else , and to be inseparable from it , but most of these are not such : For ,

1. Its having the Name Catholick Church and Christian .

The imposing of Names is a matter of Fact , rather than Right , therefore an Argument taken from the Name is of no Force , unless the thing answer to the Name , Rev. 3.1 . Thou hast a Name to live , but thou art dead . Scarce any Hereticks but assume these Names .

2. Antiquity .

This belongs not to the Church alone , nor always : Not alone , for the old Serpent is of great Antiquity who is the Churches greatest Enemy : Not always , for the Church hath not been always Ancient , there being a time when she was Young . True Antiquity is the first principle of things , which as it 's first , so it is most true ; The Antiquity of the Apostolical Church is to be reckon'd from the preaching of Christ and his Apostles : But the Church of Rome , as it is at this day , arose long after the Apostles : And Antiquity , without Truth , is but a Grey-headed Error .

3. A constant duration without interruption .

This is indeed a property of the Visible Catholick Church , but depending on God's promises doth more appear to Faith , than to Sense . And as it is not true Antiquity which depends not from the first Principle , so there can be no true Duration which hath not its Original from the same .

4. large extension and multitude of Believers .

This belongs not always to the Church , as we see in the days of Noah , Abraham , &c. yea , this Note is not natural to the Church , for there is still the greater number amongst the wicked ; thence Christ calls his Church , a little Flock , Luk . 12.32 . and we are charged to strive to enter in at the strait gate , Mat . 7.13 .

5. The succession of Bishops .

This is neither the Churches Note alone , nor always . Not always , for in the beginning of the Church there was no such Succession : Not alone , for in the False Church there is found a Succession of Bishops ; we must therefore look rather to the Succession of Doctrin , than of persons ; and the persons are to be judged by their Doctrin , not the Doctrin by the persons .

6. An Agreement in doctrin with the ancient Church .

This is indeed a true Note , but the same with ours , viz. the purity of the Word and Sacraments , as it was in the time of the Apostolical Church , from which we affirm the Church of Rome is degenerated , and are ready to joyn Issue with them thereupon .

7. The Union of the Members with their Head the Pope , and amongst themselves .

The former part of this may be a true Note of the present Church of Rome , but not of the Church of Christ , who placed no such Head as the Pope over his Church , but is himself its Head , with whom all true living Members have Union and Communion . The latter part cannot be attributed to the Church alone ; For there are many that confederate in Evil , and there is a sort of Union amongst the Devils , Mat . 12.8 . Nor is it truly applicable to the Modern Church of Rome , there being many and considerable differences amongst its Members , as for Instance , Whether the Pope be above a Council , or a Council above the Pope ? and in which of the two Infallibility resides , &c.

8. Holiness of Doctrin .

This is the same with the 6th .

9. Efficacy of Doctrin .

This also answers the 6th , and our Notes too , but no way do either of them suit the Roman Church ; For as her Novel Doctrins oppose real serious Holiness , so if the Sword had not been more prevalent with them than the Word , and carnal politick Considerations , about the efficacy of their teaching , Popery had never spread so far , nor continued so long in the world .

10. Holiness of Life in the first Authors and Planters of Religion .

This Holiness of the first Authors and Planters , if it be referred to the Prophets , or Christ and his Apostles , we acknowledge they were holy , and what they planted most true . But yet this cannot be a perpetual Note of the Church any further than it imitates them , and persists in their Doctrin ; for their Holiness is no further or longer in the Church . Again , if this be referred to others , it is either inward or outward ; if inward , it cannot be a mark of the Visible Church . He is a true Jew that is so in secret , Rom. 2.29 . God only knoweth who are his ; if outward , it must not always be depended on , for Satan can transform himself into an angel of light , 2 Cor . 11.14 . The Donatists and Hereticks call'd Cathari , pretended to the highest Sanctity , therefore the Church is to be judged by her Doctrin , not by the Life of her Doctors , Mat . 23.2 . Whatsoever they bid you observe , ( that is consonant to God's Word ) observe and do , but do not you after their works .

11. The glory of Miracles .

12. The light of Prophesie .

The gifts of Miracles and Prophesie were extraordinary , given to confirm the Gospel , which are ceased , and so can now be no longer a mark of the true Church , any further than it holds the same Truths , which those Miracles were wrought to confirm ; therefore the Apostles make no promises of other Miracles and Prophecy ; but rather make the boasting thereof a Note of the Antichristian Church , 2 Thess. 2.9 . Rev. 13.13 . And Christ himself saith , He will not know such , Mat . 7.22 . The ancient true Miracles attested that Doctrin which we teach and believe ; other modern pretended ones , were either Impostures of ill men , or lying Wonders of bad Spirits . Nor does it seem any strange thing , that God should permit some true Wonders to be done , to delude them who have forged so many to deceive the world .

13. The Confession of Adversaries , as Heretiques , Jews , &c.

If the Testimony of Adversaries must be one mark of a true Church , then certainly there never was a true Church , for Adversaries have always spoken against the true Church . But in truth the Authority of such Testimonies is no more than that of the Adversaries themselves , by whose accession nothing is added , and by their want nothing diminished .

14. The unhappy end of those who have opposed the Church .

And ,

15. The happiness of those who have defended Her .

These are both so uncertain , as not to deserve the Title of Notes or Marks of the true Church . A disastrous Death , as to outward appearance , is common to the true Servants of God with the Enemies of the Church , and these , no less than they , enjoy outward prosperity ; so that we may say with Solomon , of such , Man knoweth not either love or hatred , Eccles 9.3 . Yea , it may rather be said to be a Note of the False Church , for the Churches condition in this Life is for the most part calamitous and sad , John 16.20 . Verily , verily , I say unto you , ye shall weep and lament , but the world shall rejoice . And the Scripture testifies , that temporal Felicity rather happens to the ungodly , whose whole portion is in this life , Psal . 73.3 , 4 , 5.

VIII . This much of the True Church , whose Enemies are either open , as Heathens , Jews , and Mahumetans ; or secret and counterfeit , as Hereticks and Schismaticks .

IX . Hereticks are they , who stubbornly and obstinately maintain , after sufficient Conviction , and against the plain light of Truth , some Error , which overthrows directly , or by necessary consequence , the Fundamentals of Christian Faith .

X. Schismaticks are they , which , without just cause , refuse Communion with , and separate from a particular Church ; or , out of Ambition , withdraw themselves from the Universal Church . Like the Donatists of old , of whom St. Augustin testifies , That they assumed to themselves [ exclusively to all others ] the Name of Catholique , and said that their Sect was the only true Church , and so damned all other Christians ; and upon this Heretical Opinion , they Schismatically separated from the whole Church . [ August in Collat . cum Donatistis . ] We need not seek far for a Parallel .

XI . The grand Enemy of the Church is in Scripture denoted by the Name of the Antichrist , so called , by way of Eminence , as a greater Opposer of Christ , than others who in a common sense deserve that Name . He is also stiled , the Man of Sin , the Son of Perdition , &c.

Of this Antichrist the Scripture gives us this graphical Description following ,

1. The Mystery of this Antichrist is said to begin to work in the Apostles times , 2 Thess. 2.7 . 1 John 4.3 . ( that is , the Seeds already began to be sown , whence in time he should arise ) but he should not be revealed , till after he that letteth ( which by Interpreters is generally understood of the Roman Emperor ) were taken out of the way , 2 Thess. 2.7 . And that he should not be totally destroyed till at or near Christ's second coming ; whence it undeniably follows , That this Anti-christ cannot be any one only individual person , ( for how then should he so long continue ? ) but as 't is usual in Scripture under a single Name or Form to represent the whole Race of such a Kingdom or Monarchy , as Dan . 7. Rev. 13. so here it signifies a certain state or order of men , one for the most part at a time , but many by succession carrying on the same design after each other .

2. He is raised by Satan , 2 Thess. 2.9 . his coming shall be with the power of Satan , Rev. 13.4 . The Dragon gave him power , whereas otherwise Magistrates are raised by God , Rom. 13.2 . & 3.

3. He is a Christian in Name , 2 Thess. 2.4 . He sits in the Temple of God , that is , in the Church ; But yet really is a bitter Enemy to Christ and his Church , 1 John 4.5 . He denieth Christ to be come in the Flesh ( that is , by the sequel of his Doctrin ) and makes War with the Saints , Rev. 17.6 . He hath Horns like the Lamb , Rev. 17.11 . that is , arrogates to himself that which belongs to Christ , but he fights against the Lamb , vers . 14. All which is agreeable to the notation of the word Antichrist : For the Preposition , Anti may be Englisht either against , or , for , and instead of ; in which last sense 't is used , Matth . 7.27 . {αβγδ} for thee and me , and the like elsewhere in the New Testament : And so {αβγδ} in Profane Authors are used often for a Vice-Roy or Lieutenant General . So that Antichrist may be rendred either Christ's Enemy , or his Vicar , as including both , the first in reality , the second in pretence and usurpation .

4. He sits in the Temple of God , 2 Thess. 2.4 . Not in that of Jerusalem , which is long since demolisht ; but in the Church , which is God's Temple , 2 Cor . 6.16 . in which he sits , that is , Domineers and Reigns , as 2 Thess. 2.4 . He sits as God , and exalts himself above every thing that is called God , Rev. 18.7 .

5. The Seat of his Empire is in that great City , which ( in the time of St. John ) Reigned over the Kings of the Earth , Rev. 17.18 . Situate on 7 Hills , and that has been under 7 Hills , and that has been under 7 Kings or Forms of Government , and Envasalizes many people and Nations , as appears in the same Chapter .

6. He establishes himself by pretending to Miracles and lying Wonders , 2 Thess. 2.9 . Rev. 13.13 .

7. He causes every one great and small to receive his Mark on their Right-hands or Foreheads , and suffers none to buy or sell , but such as have his Mark , or Name , or Number of his Name ; which number is 666.

8. His Idolatry by a Phrase familiar in Scripture , is shadowed out by a Whore , Rev. 17.2 . His boundless Ambition , appears by the fore-cited place in the Thessalonians ; his Covetousness is noted by his gainful Merchandizing , Rev. 18.11 . His Cruelty is set out by the Beast drunk with the Blood of Martyrs , Rev. 7.6 . His Impurity , by Sins heaped up to Heaven , Rev. 18.5 . And all these in general by those Mystical names of Sodom , Egypt , Babylon , and Jerusalem , in which , Mystical Christ , that is , Christ in his Members , is Crucified , Rev. 11.8 . and 14.8 .

9. He is to be Revealed in the last times , for he that letteth must first be taken out of the way , 2 Thess. 2.7 , 8. That is , the Roman Emperors , for so long as they lived in Rome , it hindred the revealing of Antichrist ; and there must precede a great Apostacy or falling away from the purity of the Christian Faith and Manners , vers . 3.

10. The occasions of which Apostacy , and some of the special Doctrins of Antichrist , are set forth 1 Tim . 4.1 , 2 , 3. Now the Spirit speaketh expresly , that in the latter times some shall depart from the Faith , giving heed to seducing Spirits , and Doctrins of Devils ; speaking Lies in Hypocrisie , having their Conscience seared with an hot iron . Forbidding to Marry , and commanding to abstain from Meats .

12. His Destruction is foretold to be two ways , first , he shall be consumed by the Spirit of Christ's Mouth , 2 Thess. 2.8 . With the Sword of his Word which proceedeth out of his Mouth , Rev. 19.21 . That is , his Power shall be much impaired by the sincere Preaching of the Gospel . Whereby his Falshood being discovered , the Lovers of the Whore shall hate her , and make her desolate and naked , and burn her with Fire . And finally by the glorious coming of Christ he shall be utterly abolisht , and together with all his Adherents cast into the Lake of Fire which burns with Brimstone , Rev. 19.20 .

This is the description of Anti-christ laid down in Holy Scripture ; which I conceive needs no further Comment to lead us to an Application .

CHAP. VII . Of the Sacraments . That there are but Two establisht in the New Testament . Of Baptism ; Of the Lord's Supper ; Of Transubstantiation ; Touching , Receiving in both Kinds .

I. THE Sacraments of the New Testament are not only Notes or Marks of our Christian Profession , but rather certain Testimonies and efficacious Signs of the Grace and Good Will of God toward us , by which he invisibly works in us , and not only enlivens , but likewise confirms our Faith in him . Or Ordinances of God , wherein by giving and receiving of outward Symbolical Elements , according to his Will , the Promises of Grace made in the Blood of Christ being represented , exhibited and applied unto us , are further Signed and Sealed between God and Man , for the strengthning of our Faith , and bringing us more effectually to the Practice of God's Commandments : Or more briefly , Signs divinely Instituted , that declare , seal , and in their right use exhibit the Grace of God in Christ to Believers .

1. The Word Sacrament which of old was used for a Military Oath , entred into by Soldiers to their General ; and sometimes for Money deposited as a Pledge by those who were in Suit at Law , is not unfitly applied in the Church to the signs of Grace : For by the Sacraments , as it were by solemn Oaths we are bound to observe what is promised and required in the Covenant on our parts ; and the same are to us as pledges of Grace promised in the Covenant on Gods behalf : And therefore if the Word be not expresly found in Scripture , yet the things thereby designed being found there , it may properly and conveniently be used .

2. It is also called A Mystery , as it signifieth a Secret and Divine Thing proposed in Signs and Types ; yet the word Mystery reaches further than the word Sacrament , for tho' every Sacrament be a Mystery , yet all Mysteries are not Sacraments .

II . The Sacraments of the New Testament are only Two , viz. Baptism and the Lord's Supper . The first , of the admission of God's Children into the Church , there to be partakers of an everlasting Communion with Christ . The second , of their Preservation and Nourishment therein , to assure them of their continual increase in Christ ; in which respect the former is once only ; the latter often to be adminstred and received .

That there are no more Sacraments appears ,

1. Because these Two Seals assure us of all God's Graces ; As of our Regeneration and Ingrafting into Christ , so of our growth and continuance in him ▪ We are all Baptized into one Body , and have been all made to drink into one Spirit , 1 Cor . 12.13 . As in the bodily Life we need no more but to be born , and then to have this Life preserved ; so our Birth in Christ being represented by Baptism , and our Nourishment after that New Birth , by the Lords Supper , there is no need of any other Sacraments .

2. In every Sacrament ( according to the proper acceptation of the Word in Divinity ) there are five Conditions required . 1. That it be Instituted by Christ himself immediately . 2. That it have some sensible Element or Sign . 3. That it have the Promise of God concerning saving Grace and Eternal Life added to the Sign . 4. That it represent , and to worthy Receivers seal and apply Christ and the Benefits of the New Covenant . 5 That it be given to the whole Church to continue to the end of the World . But these Conditions agree only to those two Sacraments which we have mentioned : Not to confirmation Penance , Orders , Extream Unction , or Matrimony , which some would have to be Sacraments of the Gospel , thereby to compleat the number of Seven .

3. Nor were there any other esteemed as proper Sacraments of the Gospel by the Primitive Churches or Fathers . Peter Lombard the Schoolman , who Flourish'd but about the Year 1140 , being the first Man that ever presum'd to fix the number Seven ; nor was the same generally receiv'd or establisht by any Council , until that of Florence , which ended but in the Year 1439.

4. Tho' with Antiquity we justly disown the other Five to be proper Sacraments , yet as to the things themselves , we retain and make use of them ( all but one ) to such good ends and purposes as they serve for : For 1. As touching Confirmation , see the Office appointed for it in the Liturgy , which duly observ'd , does tend much more to the promoting of Knowledge and Godliness than as 't is practised in the Church of Rome . 2. Nor do we attribute the Title of Sacrament to Holy Orders ( or the calling of Persons to the work of the Ministry ) because they belong not to the whole Church , but to some particulars , which we acknowledge ought to be undertaken and conferr'd with the greatest Caution , Reverence , and Solemnity , both in the Ordainers and those Ordained . 3. Touching Matrimony , tho' we grant that it is capable of a signification of the Mystical Union between Christ and his Church ; and that it is an Honourable State instituted by God in Paradise , yet we cannot count it a Sacrament ; for then a Sacrament of the Gospel should be common to Heathens ; for with the same Apostle we judge it to be Honourable in all Men , and particularly that it may lawfully be undertaken by the Ministers of the Gospel as well as other Christians ; St. Peter himself being a Married Man , and others of the Apostles , as is intimated by St. Paul : Have we not power to lead about a Sister , a Wife , as well as other Apostles and Cephas ? 1 Co. 9.5 . A Bishop must be blameless , the Husband of one Wife , 1 Tim . 3.2 . Their Wives must be grave and sober , v. 11. Forbidding to Marry is branded as a Doctrin of Devils , 1 Tim . 4.3 . And we cannot but admire the Church of Rome should at the same time advance it to a Sacrament , and yet so severely forbid all her Clergy the use of it , and reckon them a more Holy sort of persons that make Vows against it . 4thly . Touching Penance , tho' we do not with the Church of Rome exact from people that unnecessary , or indeed impossible Task of a particular Confession to the Priest of all private Sins as absolutely necessary to Salvation ; nor send them on long Pilgrimages to this or the other Image ; nor to give themselves so many Lashes , or mumble over so many Pater Nosters or Ave Maria's without either Understanding or Devotion ( which external Drudgeries signifie very little to amend the Soul , but rather tend to destroy it by leaning on such Formalities ) yet we press them to the great and indispensible Duties of sincere Repentance and Reformation , without which they cannot be pardoned ; And that they should confess their Sins to God with shame and sorrow , and speedily and throughly forsake the same ; as also advise them , when they find their Consciences burthened or perplext , to impart their condition to the Minister for Direction and Comfort ; and in some cases of notorious , open , scandalous Offences , a public Penance is enjoyned , and a general Confession and Absolution prescribed in our Liturgy . Lastly , As for Extream Unction , as 't is practis'd in the Church of Rome , it has no Warrant from Scripture , for the anointing mention'd , Mark 16.13 . or James 5.14 . was intended for the Health of the Body , and the usage seems to have ceased with the Gift of Miracles ; but they pretend it for the benefit of the Soul , and therefore use it not commonly till they perceive no hopes of Recovery ; for which Ceremony , as there is no Command of God , so neither any promise of Spiritual Benefit thereby , but the same is attended with much Superstition , and , we fear , betrays many a poor Soul ( depending on it ) to Destruction .

III . The Efficacy of the Sacraments depends not upon the Intention of the person that Administers them , but upon the work of the Spirit , and the word of Institution , containing a precept for the use of them , and a promise of the benefit by them . Neither is he that planteth any thing , nor he that watereth , but it is God that giveth the Encrease , 1 Cor . 3.7 .

The Romanists by making the Efficacy of the Sacraments depend on the Intention of the Priest , [ See , Council of Trent , Sess. 7. Can . 11. and the common Opinion of their Doctors ] do suspend their Faith and Salvation upon great Uncertainties ; For as they hold , That they cannot be faved without Baptism : So they also hold , That the external Act of Baptism is no Baptism , if the Priest did not intend to make it a Sacrament ; And how on they be sure of the Priest's Intentions ? Nay , thus they cannot be sure that they have any Sacraments or Priests amongst them , for they must be Infallibly certain that he is a Priest that Consecrates , and that he hath an Intention to make a Sacrament . But how can they be assured of his Priesthood ? They must first be assured of the Priesthood of him that Baptized him , and of the Bishop that Ordain'd him , and of the Archbishop that Ordain'd , and of the real Intention of all the Three ; which is impossible , so that according to their own Principles the people have no certainty that they are Christians .

IV . Nor do the Sacraments confer Grace by the meer Work done , or Sacramental Action . We grant the Sacraments are not meer Signs , but Efficacious to Work Grace , if they be rightly used ; not by the meer work done , but by the power and operation of the Spirit , 1 Cor . 12.13 . Matth . 3.11 . As Elisha's Bough made Iron to swim , or Moses's Rod divided the Red Sea , not by inherent Vertue in it self , but by the Power of God . Nor is the Efficacy of Sacraments tied to that moment of time , wherein they are administred , John 3.18 . But they become effectual means of Salvation to such only as by Faith receive them , 1 Pet . 3.21 . Baptism doth Save , not by putting away the Filth of the Flesh , but the Answer of a good Conscience , 1 Cor . 11.28 , 29. Let a man examin himself , and so let him eat of this Bread and drink of this Cup . For he that eateth and drinketh unworthily , eateth and drinketh his own Damnation . We are not to think that the Sacramental Signs , as Water in Baptism , &c. tho' joyned with the words of Institution barely pronounc'd , have in themselves inherent Vertue to work and produce Grace , as Physick to cure , or Fire to burn ; For such a Conceit is , 1. Injurious to God , for he only who made the Heart can sanctifie it ; the cleansing of the Soul by Grace being as great a work as Creation . 2dly . The word Preached doth not Profit without Faith , therefore not the Sacraments . 3dly . Did the Sacrament confer Grace upon Judas ? Or did Simon Magus receive Grace by Baptism ? St. Peter testifies the contrary , Acts 8.13 . compared with vers . 23. We may therefore conclude with that Axiom of St. Augustine , Non Sacramentum , sed Fides Sacramenti Justificat . We are not Justified by the Sacrament , but by the Faith of the Sacrament .

V. The principal ends for which God hath Instituted the Sacraments , are 1. To help our insight as clear Glasses , for so the Apostle tells the Galathians , That before their Eyes [ that is , in the Sacrament ] Christ had been evidently set forth , Crucified amongst them , Gal. 3.1 . 2dly . To relieve our Memories as lasting Monuments , Luke 22.19 . This do in Remembrance of me , 1 Cor . 11.26 . As often as ye eat this Bread and drink this Cup , ye do shew forth the Lords Death till he come . 3dly . More especially to confirm and strengthen our Faith , as most certain Seals and Pledges , Rom. 4.11 . Whereby , 4thly . they become our Bonds of Obedience , and the Marks and Badges of our Profession ; so that in short , they were appointed , and are to be made use of for the clearing of our Knowledge , for the helping of our Memories , for the strengthening our Faith , and for the quickning of our Obedience .

VI . Baptism is the first or initial Sacrament of the New Testament , by which those that rightly receive it , are admitted into the visible Church , and the Priviledges thereof ; the washing of Water by our Lord's Institution , not only representing the Powerful washing away of our Sins by the Blood of Christ , but also confirming and visibly sealing the Promises of Regeneration and Adoption ; in which we are buried with Christ , Rom. 6.3 . and die to Sin by vertue of his Death , and rise again to newness of Life by the power of his Resurrection . Whence 't is called , 1 Pet . 3.21 . [ {αβγδ} ] the Stipulation of a good Conscience towards God , or a mutual Contract ; because as God thereby admits and receives a person into his Church , and Seals unto him the Covenant of Grace , so the party Baptized does solemnly Vow , and Seals it by undertaking that Ordinance , To forsake the World , the Flesh , and the Devil , and to Live to Christ and the Glory of God in Obedience , Righteousness , and Holiness .

VII . This Sacrament was brought into the Church at the Commandment of God ( John 1.13 . ) by the Ministry of John , therefore call'd the Baptist ( Mat . 3.1 . ) but after wards sanctified and confirmed by our Saviour Christ himself , being Baptized by John ( Matth . 3 13. ) and giving Commission to his Apostles and Ministers to continue the same in his Church to the Worlds End , Matth . 28.18 .

VIII . The outward Matter of this Sacrament is only Water , there being a natural fitness therein to express the inward invisible Mysteries thereby signified . For ,

1. Water is a necessary Element ; the Natural Life of Man cannot be without it , and the Blood of Christ is as necessary to his Spiritual Life .

2. Water is a Refreshing Element , The Hart panteth after the Water Brooks , Psal . 42.1 . The Thirst of the Body cannot be quenched but by Water ( or that which proceeds from it ) whence the height of Misery is described by a barren and dry ground , where no Water is , Psal . 63.1 . So the Thirst of the Soul cannot be quenched but by the Blood of Christ , Joh . 4.13 .

3. Water is a free , cheap , obvious , common Element , easie to come by without Cost ; any may go to the River and drink . So is the Blood of Christ , Isai . 51.1 . Ho! He that thirsteth come and drink freely . 't is offered as generally to All , Rich and Poor , High and Low , Bond and Free , every one may lay claim to , and have an interest in it , John 1.12 . Whoever receiveth , whoever believeth the Proposal , is without restraint , none can say I am shut out or excepted .

4. Water is a copious and plentiful Element , there is no less in the River for thy drinking of it ; so is the Blood of Christ All-sufficient , an inexhaustible Fountain of Grace and Salvation ; of his Fulness we may all receive , and yet he be never the more empty ; whence the Scripture speaks of plenteous Redemption .

5. More especially Water is a cleansing and a purifying Element , and it resembles the Blood of Christ fitly in that ; For the Blood of Christ cleanseth us from all Sin , 1 John 1.7 . Which therefore was long before expressed by the Prophet under the name of Water , Ezek . 36.25 . I will sprinkle clean water upon you , and you shall be clean from all your filthiness . For as in the beginning the Spirit moved on the Waters , and was the cause of Generation , so in the Baptism of Water and the Spirit , is effected our Regeneration .

But besides all this , we must have an Eye to God's Divine Institution , appointing and ordaining this Element to typifie to the Soul Christ Crucified in his cleansing Quality ; For otherwise , tho' there were never such an aptness in the Creature , yet it ought not to be made use of in the Sacrament , unless the Lord do specially appropriate it to such a purpose ; And then with God's Institution there goeth a Blessing , and a peculiar Power and Vertue attends on a Divine Ordinance . That which makes the outward Signs significant , being God's Word and Appointment , and therefore we cannot allow of Oyl , Salt , Spittle , &c. which the Church of Rome uses and enjoyns in this Sacrament , because they are the meer Inventions and Additions of Men .

IX . Baptism , tho' administred but once , is of a continual use throughout a Christian's whole Life : Its vertue and efficacy loseth not its strength by time . In all thy Doubts and Fears , look back to thy Baptism , and the Promises of God sealed up unto thee there : Lay hold on them by Faith , and thou shalt have the actual Comfort of thy Baptism , and still feel the sweet effects of it . In all thy failings , slips , and revolts , to recover thy self have recourse to thy Baptism New Baptism shall not need , the Covenant and Seal of God standeth firm , he changeth not ; only renew thy Repentance , renew thy Faith in those blessed Promises of Grace , sealed to thee in thy Baptism ; renew thy Vows then entred into , and renew thy Resolutions to observe them more strictly for the future , and thou shalt find it of wonderful Efficacy and Comfort to thy Soul .

X. THE LORD's SUPPER ( so called 1 Cor . 11.20 . because our Lord sitting at his last Supper Instituted it the Evening before he suffer'd ) is the other Sacrament of the New Testament , wherein God , by the signs of Bread and Wine , sanctified according to Christ's Appointment , and rightly received by the Communicant , doth signifie , seal , and spiritually exhibit to Believers the Body and Blood of Christ , broken and shed for their sakes , whereby they are nourished and assured of their growth in Grace unto Eternal Life .

This Ordinance is also called by a Metony my of the Effect , THE COMMUNION , viz. of the Body and Blood of Christ , 1 Cor . 10.16 . of which worthy Receivers are therein partakers , as also because the Members of the Church are thereby more firmly United one to another in Charity . 2dly . Thence it was also anciently term'd Synaxis , the coming together or Assembly ; for as that was one main end of their solemn Religious Assemblies , so they all generally communicated ( which condemns the Roman private Masses , where none receives but the Priest . ) 3dly . By a Metonymy of the Subject 't is styled The Lord's Table , 1 Cor . 10.21 . And 4thly . sometimes the Eucharist ( by the Ancient Fathers ) that is to say , Thanksgiving , because the rendring of Thanks to God , always accompanied it . But that it was , or ought to be called either The Mass or Sacrament of the Altar , we find not in Scripture , nor in the Genuine Writings of the purer Ages of the Church .

XI . The external Matter of the Lord's Supper are the visible Signs , viz. Bread and Wine ; which being the chiefest means of Man's Corporeal Sustenance , Psal . 104.14 . were most aptly made choice of to represent our Spiritual Nourishment . The inward or heavenly Matter is the thing signified , to wit , Christ and all the Benefits of his Passion and Mediation ; and whilst the Sign is given by the Minister , the Faithful do actually receive the thing signified ; For we deny not the Presence of Christ , or of his Body or Blood in the Action of the Sacrament , for besides that he is present in his Divine Person , he is not wanting in the presence of his Spirit to his own Body and Blood , not locally , but Sacramentally .

For you are to observe , That there is a threesold Presence , besides that which is local , viz. 1. Symbolical , when things are represented to the mind by some Sign or Symbol , as things by words or voices , Man by his Image . 2. Spiritual , when we represent to our Selves by Faith ; some Spiritual thing , either not yet existent , or not locally present ; so Abraham saw Christ's day , John 8.58 . 3dly . Vertual , when that which is distant in place , is present in Power and Efficacy , as the Sun. These three ways of Presence meet in the Sacrament . For the Body and Blood of Christ are present to us . 1. Symbolically , as they are represented by an external Sign . 2dly . Spiritually , as we apply by Faith to our selves Christ's Body and Blood , with his Merits . 3dly . Vertually , as we perceive the Fruits thereof in our Hearts . The first degree of Sacramental Presence belongs to all , the second and third to the Faithful only . Therefore tho' Christ's Body by local presence is as far distant from the Symbols , as Heaven is from Earth , yet there is a Sacramental Presence : Presence not being opposed to Distance , but to Absence .

XIII . The Sacraments are not therefore bare empty Signs , because the Symbol , and thing signified are not locally united , or there remain notwithstanding , 1. The Signs Signifying . 2. Exhibiting . 3. Applying . 4. Sealing .

For Signs are either significant only , as a Painted Image signifieth a Man ; or exhibiting also , as a Sceptre , Keys , a Turf of Earth , and such like , which being exhibited , Regal Power is also conferr'd , and leave to enter the House , and Possession granted of the Premises ; Or they are applying Signs , as that Promise of God to preserve the 144000 , Rev. 7.3 . which the Angel applied to each one , by setting a mark on his Fore-head . Or , Lastly , they are confirming Signs , as Earnests , Seals , and such like . Now these four sorts of Signs meet in the Sacraments . For 1. The outward Symboles do signifie and represent Christ's Body and Blood . 2dly . Together with the Sign , the thing signified is exhibited ; yet not in the Sign , but in the Sacramental Action ; the Minister exhibiting the Sign , and Christ the thing signified is exhibited . 3dly . The thing signified , generally promised to the Faithful in the Gospel , by the exhibition of the Sign , is applied to each Believer . 4thly . The same Promise is confirmed by the Sacraments ; whence they are not only call'd Signs , but Seals also , Rom. 4.11 .

XIII . From this Union and Relation of the thing signified , to and with the Sign there ariseth a Sacramental Phrase or Speech , in which the thing signified is spoken of the Sign ; but such manner of Speech expresses what these outward Signs signifie , rather than what they are in themselves , or of their own Nature .

Thus , Gen. 17.9 . Circumcision is called The Covenant , but vers . 11. properly The Sign of the Covenant . So Exod . 12.11 . The Lamb is called The Passover ; and the like saying is used Luke 22.1 . and vers . 8 , 11 , 12 , 15. In the same sense are all those places to be understood in which Expiation is attributed to Sacrifices , and Purification to Water and Washings . In the same manner , in Instituting this Sacrament , While they were eating , Jesus took Bread , and when he had Blessed , brake IT , and gave IT to his Disciples , saying , Take , Eat , THIS is my BODY ; likewise taking the Cup , and having given Thanks , he gave to them , saying , Drink ye ALL of THIS , for THIS is the Blood of the New Testament , &c. Matth . 26.26 , 27 , and 28. So 1 Cor . 10.4 . The Rock was Christ . Nay , the very same is seen in other Speeches , besides Sacramental , as Gen. 41.37 . The Seven Cows are Seven Years , Rev. 17.9 . The Seven Heads are Seven Hills , and vers . 12 The Ten Horns are Ten Kings .

Now where-ever things of different Natures are affirmed or joyned by the coupling of the Words , such Speech must needs be either false or tropical ; whereas then the word is , in this saying , This is my Body , conjoyns things of different Natures , to wit , Bread and Chrin's Body ; either the Speech must be false , which to say is Blasphemy ; or else Tropical , as indeed it is , the meaning and true Interpretation thereof , and of all such Speeches being plain . Bread is the Body of Christ ; that is , a Sacrament of his Body ; Circumcision is God's Covenant , that is , a Sign or Sacrament thereof , Seven Kine are Seven Years , that is , Types and Figures of Seven Years , &c.

XIV . The Bread and Wine in this Sacrament are not changed in nature , but in use . For the words of eating and drinking do properly belong to those outward Elements , and by a borrowed Speech are said of the Body and Blood of Christ , to note unto us the Communion we have with our Saviour , of whom we are as verily partakers by a Lively Faith , as of the Bread and Wine by eating and drinking them . And thus we say , That these Elements are changed in use , because being separated from a common use , they are Consecrated to Sign and Seal unto us our Spiritual Nourishment and Growth by the Body and Blood of Christ Jesus ( Luke 22.19 . 1 Cor . 10.3 , 4. ( For as the Sacrament of Baptism doth Seal to us a Spiritual Regeneration , so the Lord's Supper , a Spiritual Feeding . And even as well the Body and Blood of Christ is in Baptism given us for Cloathing , as they are given in the Lord's Supper for Nourishment Therefore the Bread and Wine are not the true proper Body and Blood of Christ , but the signs and tokens of them as in Baptism , the water was only a sign of Christ's Blood , not the Blood it self .

XV . We cannot therefore admit , nor ought to believe the Doctrin of the Carnal Presence , or Transubstantiation , which is made a prime Article of Faith in the Roman Church , viz. That in the Sacrament of the Lord's Supper ( or Mass , as they call it ) the whole substance of the Bread and Wine , is by the words of Consecration , truly , really , and substantially turned into the Body and Blood , together with the Soul and Divinity of our Lord Jesus Christ , and so into whole Christ , without any of the substance of Bread and Wine remaining . [ These are the words of their Council of Trent , Sess. 13. C. 4. and Can . 1. and 2. ]

Arguments against Transubstantiation .

1. As for that saying This is my Body , if these Romanists will abide by the strict litteral words , they make nothing for their Transubstantiation ; for he that says , This is my Body , does not say , This is Transubstantiated into my Body . And if in any usual intelligible sense it may be his Body without this Notion of Transubstantiation , then cannot Transubstantiation be from thence infer'd . Now the sense will be very usual and intelligible , if the words be taken figuratively , as much as to say , This Bread signifies , represents , or exhibits my Body ; for the like figurative Expressions are frequent in Scripture , as we shewed before , Article XIII . To which we may add , That Christ is said to be a Door , John 10.9 . A Vine , nay a true Vine , John 15.1 . So Believers are said to be all one Bread , 1 Cor . 10.4 . And 1 Cor . 12.27 . Ye are the Body of Christ . Now will any Man in his Wits argue from these Texts , That our Blessed Saviour was substantially a Rock ? or a Vine ? or that the Corinthians were Transubstantiated into the Body of Christ ? If not , why will he strain this one Text to a sense alike absurd ?

Especially since this figurative way of speaking is rather to be expected in the Institution of a Sacrament ; the very nature of which is to represent and exhibit some invisible Grace and Benefit by an outward sign and figure ; Nor can it be denied , but Christ in the Institution of this very Sacrament useth figurative Expressions , which cannot be taken strictly and literally , as , This Cup is the New Testament in my Blood , &c. Whereas therefore the Romanists urge that it is absurd to conceive tropical Phrases which are obscure , in Christ's last Will and Legacy . 1. Their Supposition is not true , that tropical Phrases are obscure , for we use Tropes often to illustrate , there being many times greater light and a more lively Idea carried to the mind by a borrowed , than in a proper Speech . 2dly . It is also a mistake that Tropes are not used in Wills and Testaments , for Jacob's Will shews the contrary , Gen. 49. And Moses's , Deut . 33. And themselves are forc'd to grant a Trope in these words , This Cup is the New Testament . Indeed it was impossible that the Disciples should understand these words , This is my Body , literally , because they not only saw , felt , and tasted , that what he gave them was Bread and Wine ; but saw likewise as plainly , that it was not his Body which was given , but his Body which gave that which was given ; not his Body broken and his Blood shed ; because they saw him alive at that very time , and beheld his Body whole and unpierced , therefore they must needs understand him , as we do , Sacramentally , having been used to the like Expressions in the Scriptures , as is evident by the many Texts herein before cited to that purpose .

2. St. Paul divers times calls it Bread , even after the Consecration , 1 Cor . 11. As oft as ye eat this BREAD and drink this Cup , ye do shew forth the Lord's Death till he come . Whosoever shall eat this BREAD , and drink this Cup of the Lord unworthily , &c.

3. Christ's Body remains in Heaven , and therefore is not here on Earth . Christ sits at the right Hand of God , Colos . 3.1 . Whom the Heavens must contain until the Restitution of all things , Acts 3.21 .

4. It includes great Absurdities , As that Christ held his whole Body in his Hands , yea did eat himself whilst yet he sat whole and entire with his Disciples at the Table . That his Body must be in a thousand places at once , and his whole Body be much less in quantity than the least Limb of his Body , &c. By all which they seem to violate an Article of Faith , and in effect deny the verity of our Lords Humane Body .

5. It subverts the Credibility of the Christian Religion , for that is mainly built on the Miracles wrought by our Saviour and his Apostles , which depended on the senses of those that saw them , but if our senses may not be credited , touching their proper objects , but I must believe what my eyes , taste , feeling , and smelling inform me to be a Wafer or Wine , to be real substantial Flesh and Blood , where is the certainty of any Miracle ? For a Miracle is only a supernatural Effect evident to sense .

6. If the Bread be a very Body of Christ , then there will remain no sign of the thing signified , and so no Sacrament . For a Sacrament always consists of a sign , a thing signified , and the Analogy between them . Now if the Bread be the Body , the sign and the thing signified is the same , and so there can be no Analogy ; to say the Accidents as whiteness , roundness , &c. without the substance of Bread , are the sign , is absur'd , for such Accidents do not nourish , nor can signifie Communion , &c.

7. It introduces Idolatry , for the Romanists Adore and give Divine Worship to the Host or Sacrament , and require the same of all who have Communion with them : Now if this Opinion of Transubstantiation be not true ( as we have shewed to be false ) 't is plain , and themselves cannot deny , but they are guilty of gross Idolatry ; nor will it excuse them to say , They worship not the Bread but Christ , supposing the Bread to be Christ , for those Heathens that worshipped the Sun or Jupiter , did suppose them to be Gods . And if such a Plea were good , most Idolaters would be excused . But the Apostle teaches otherwise ; When ye knew not God , ye did service to them which by nature are no Gods , Gal. 4.8 .

8. The Primitive Church knew nothing of this Transubstantiation ; The Fathers mention it not , nay rather explode any such Conceit . St. Chrysostom ( in Epistol . ad Caesar . Monach . ) saith , Before the Bread is consecrate , we call it ( common ) Bread , but the Divine Grace sanctifying it , 't is taken off from the appellation of Bread , and accounted worthy to be called the Lord's Body , altho' the nature of Bread does therein remain — And again ( in Opere imperfecto in Matth . Homil . 11. ) he has these words , In the Sacrament , not the true Body of Christ , but the Mystery of his Body is contained . So St. Augustine ( contra Adimaent . c . 12. ) The Lord doubted not to say , This is my Body , when he gave the sign of his Body . And yet more full and express is the same Father in his Book De Doctrinâ Christianâ , where delivering several Rules for the right understanding of Scripture , he gives this for one , If any Sentence of Scripture seem to command any horrid thing or crime , it is figurative ; for Example , Except ye eat the Flesh of the Son of Man and drink his Blood , ye have no Life in you ; This seems to command an hainous Wickedness and Crime , therefore it is a Figure , commanding us to communicate of the Passion of our Lord , and with delight and advantage to lay up in our Memory that his Flesh was crucified and wounded for us . Thus the Father .

Query .

But how then came so strange a Notion to be first entertain'd by any Christians ?

Answer .

One Error begot another . You must know that about the Year of our Lord 715 , a fierce Dispute arose about Images ; the Church of Rome and a Council held there , were for Images ; but the Greek Church and a Council at Constantinople condemned them : The Popes were so hot and violent in this worthy Quarrel , that Gregory the Second Excommunicated the Emperour Philip , and Gregory the Third , the Emperour Leo the Third , because they opposed Images ; And at last in the Second Council of Nice , about the Year 788 , got Image-worship established .

Now one of the great Arguments of the before-mentioned Synod of Constantinople against Images was this , That our Lord Christ having left us no other Image of himself but the Sacrament in which the substance of Bread is the Image of his Body , we ought therefore to make no other Image of our Lord . To avoid the force of this Argument , the Bishops at the following Nicence Council , who were for Images , did declare , That the Sacrament after Consecration , is not the Image or Anti-type of Christs Body and Blood , but it is properly his Body and Blood .

This Doctrin being first broached on this occasion ( which was in or about the Year 788 ) one Paschasius Abbot of Corbey about the Year 818 , did much propagate and advance it in the Latin Church , tho' not without vigorous opposition , first by Rabanus Maurus Archbishop of Mentz , one of the most Learned and Eminent Men of that Age . And afterwards by Berengarius , Bertram , and others . But the Doctrin in it self making for the Honour of Priesthood , was eagerly embraced by most of the Clergy ; and poor Berengarius forced to Recant , first in a Council held at Rome by Pope Nicholas the Second , and afterwards again under Pope Gregory the Seventh , about the Year 1079. And to declare , That the Bread and Wine are substantially changed into the true and proper Body of Christ , and after Conse cration are the true Body which was born of the Virgin , and did hang on the Cross .

But tho' they had invented the thing , I do not find they had got a name for it , till the Council of Lateran under Pope Innocent the Third , in the Year 1215 , became its Godfathers , and call'd it TRANSUBSTANTIATION . So that from the first starting to the compleating of the Opinion , and establishing it for a general Article of Faith , was above 400 Years ; and that too the most wretched time for Blindness and Ignorance that ever the Church labour'd under , and no wonder if whilst Christians were generally asleep , the evil one took advantage to sow his Tares ; for in this dark period it was , that not only this , but most other Popish Errors ( as Image-Worship , Purgatory , Indulgences , and Auricular Confession , &c. ) received , if not their rise , yet their main growth and reputation in the World .

XVI . The Lord's Supper ought to be administred in both kinds ( not only the Bread , but also the Cup ) to , and received by all the Faithful , or whole Congregation of Communicants , as well as by the Minister or Priest : For ,

1. Christ Instituted it in both kinds , with a Command to keep up the Celebration thereof till his second coming , Matth . 26.27 . He took the Cup and gave it them , saying , Drink ye all of it ; and fortifies this Legacy and Command with a strong Reason , For this is my Blood of the New Testament , which is shed for many for the remission of sins . So Mark 14.23 . He took the Cup , and when he had given Thanks , he gave it to them , and they All drank of it . And 't is remarkable , that he doth not say , Eat ye All ( tho' they were to do so ) but drink ye All , as fore-seeing the sacrilegious Attempts of taking away from the People .

Objection .

But the Apostles only were then present , and they were Priests .

Answer .

1. 't is evident that the eating and the drinking belong to the same Persons ; If the one be restrained , so must the other ; and since 't is conconfess'd , That eating belongs to the people by vertue of this Precept [ Eat of it ] by the same reason doth drinking belong to them , by vertue of the Precept [ Drink ye all of it . ] 2dly . Tho' the Apostles were Ministers , yet in this Act they were in the peoples stead , and Christ was the Minister or Dispenser of this Sacrament . And as they were Ministers , he commanded them : Do this in remembrance of me , that is , take and distribute Bread and Wine to the People , as he had to them ; and if they are commanded to give the Bread to the People , they are commanded to give the Wine also . 3dly . St. Paul clearly expounds , and applies this to all Believers ; for having recited our Lord's words , thus he writes to all the Corinthians , Let a man examine himself , and so let him eat of that Bread , and drink of that Cup , 1 Cor . 11. Where in four verses he inseparably joyns eating and drinking together .

2. The Commemoration of Christ's Blood poured out at his Death , belongs to the Communion of the Cup , 1 Cor . 11.25 . but that Commemoration ought to be made by all Laymen as well as Priests .

3. To a Testament confirm'd by Death , none ought to add or diminish , Gal. 3.15 . But the partaking of the Cup by all , no less than the use of the Bread , is the Testament of Christ , 1 Cor . 11.25 .

4. If taking away one kind , takes away the thing signified by the Sacrament , and the Analogy between the perfect Nutrition , by a Banquet Corporal and Spiritual , then the Communion ought to continue in both kinds ; but the first is true , for Bread with Drink does not signifie a perfect Nourishment , nor can the Bread alone represent Christ's Blood shed for us .

5. It is confessed by the most Learned Romanists That the whole Church of God ( Lay and Clergy ) for about 1200 Years , received in both kinds , even the Church of Rome it self . This is attested by Lindanus ( in Panopliâ , L. 4. C. 56. ) Cardinal Bona ( de Rebus Liturgicis , L. 2. C. 18. ) and others . Nay after that , in Thomas Aquinas's time ( who died in the Year of our Lord 1274 , according to Trithemius ) it was but in some Churches that the Cup was denied to the Laity [ Aquinas , Part . 3. Quaest. 8. Art. 12. ] And so the Famous Jesuit Gregory de Valentia ( De Legit . usu Eucharist . C. 10. ) owns that the custom of communicating in one kind began generally to obtain , even in the Latin Church , not long before the Council of Constance , which was held in the Year 1414.

And remarkable is the Confidence of that Council , who not ignorantly , but with an express Non obstante to Christ's Institution , and the example of the primitive Church , deprived the people of half the Sacrament , for these are their words [ Concil . Constan . Sess. 1.3 . ] Altho Christ Instituted and Administred to his Disciples this Venerable Sacrament under both kinds of Bread and Wine , and also in the Primitive Church it was received in both kinds ; yet notwithstanding , for avoiding some dangers and scandals ; this Custom is , upon reasonable grounds introduced , that it be received by Lay-people under the kind of Bread only . And then they proceed to declare such as persist to maintain the contrary , shall be expell'd as Hereticks , and grievously punisht ; and enjoyn , That no Prtoest under pain of Excommunication shall administer it in both kinds to any Lay-person .

It may , possibly , be some satisfaction to the Reader , to know what were those frightful dangers and scandals mentioned in this Decree ; Now John Gerson who was present at that Council and wrote in defence thereof , particularly nominates them , as follows . 1. Because the Liquor may by some causualty be spilt . 2. Because it cannot be carried about amongst the People , but some will be apt to be pour'd over , for some may be troubled with the Palsie . 3. The Chalices or Vessels ( which ought to be kept Sacred ) will be defiled by being touch'd and handled by Lay-men . 4. The Laymen have long Beards on which some of the Consecrated Wine may stick . 5. In keeping it for the use of the Sick , it may in Winter freeze , and in Summer grow sowre and turn to Vineager , or putrifie , and Worms ( or Flies ) be bred in it . 6. By that means , or by Diseased Persons drinking of it before , others may happen to loath it . 7. Some persons do naturally nauseate Wine . 8. In some Countries Wine is not to be had , or not but at very chargeable rates . Lastly , It would give occasion to the people to believe that which is false , as that Lay-people as to the receiving of the Sacrament , are of equal Dignity with the Priests .

— Thus Gerson in Tractat . cont . Haeres . de Commun . sub utraque specie .

As if our Blessed Lord could not fore-see all this , yet he strictly commands , Drink ye All : As if people had not hands and beards , &c. for the first Thousand Years : Yet all the while the Church Administred the Cup to the Laity ; as if upon imaginary Inconveniences from , or to , some very few , Christ's Sacred Ordinance must be violated ; what God had joyned might be separated , and the far greater part of Christians deprived of one half of the Sacrament , without which indeed , the other is not the Sacrament Instituted by Christ — But I think I need not stand longer to winnow this Chaff . And therefore ( having spoken of that which they call The Sacrifice of the Mass , before , Chap , 5. Art. 11. ) shall hasten to some more usual Observations .

XVIII . The outward matter or signs of the Sacrament of the Lord's Supper , are Bread and Wine ; the inward matter is Christ , with all his Satisfaction and Merit .

Bread and Wine were Instituted to be the signs of Christ's Body and Blood , for the analogy , similitude , propriety , and effect that there is between the sign and thing signified .

1. As touching the Bread .

1. As Corporal Life is chiefly sustain'd by Bread , so by Christ ( the true Bread ) is the Soul nourish'd to Spiritual and Eternal Life .

2. As Bread supplies the Hunger of the Body , so does the Merit of Christ that of the Soul .

3. As Bread is useful and desirable only to those that Hunger , not to those that are full Fed ; so the Vertue of Christ's Body profits only those that hunger after Righteousness ; but those that are puft up with their own Righteousness , and seem to be full and need nothing , neither regard , nor obtain benefit by it .

4. As one Loaf of Bread is made up of innumerable Grains of Wheat , so we that are many are under one Mystical Body of Christ .

As concerning the Wine .

1. As Wine is a most sweet and refreshing Liquor that makes glad the Heart of Man , and flows from that most useful of Vegetables the Vine ; so the Blood of Christ is the most delicious Drink of the Soul , that exhilerates the inward Man ; being poured out for us from the side of Christ , who is the true Vine .

2. As Wine quenches our Thirst , warms the Body , and renders us more apt for the Functions of Life ; so the Blood of Christ received by Faith , allays the Thirst of the Soul , excites it to Good Works , and enflames it with Charity or Love towards God and our Neighbour .

XVIII . The special ends of these Sacraments are ,

1. To renew in our Souls the Memory and Vertue of Christ's Death . 2. to augment our Faith , begotten by the Word Preached ; and to confirm unto us our Nourishment , therein by the means of Christ's Passion and Merits . 3. To encrease our Love , our Joy in the Holy Ghost , our Peace of Conscience , our Hope of Eternal Life , and all other Divine Graces in us . 4. To stir us up with greater Resolution to Profess Christ than we had done , and quicken our Hearts to all Holy Duties . 5. To excite us to greater Thankfulness to God for his Mercies bestowed upon us in Christ . 6. To unite us more near in Charity and good Will one to another . 7. To difference us from Heathens and other Enemies of Christ ; and the better to preserve the publick Ministry of the Word and Prayer in Christian Assemblies .

XIX . The Duties of Worthy Communicants are to be considered either as before , or at , or after the time of Receiving .

1. Before , by way of Preparation ; Let a man examin himself , and so let him eat that Bread , &c. 1 Cor . 11.28 He must examin 1. His Understanding , whether he knows the Nature and Ends of this Sacrament ( which are briefly explain'd before . ) 2. His Conscience , to be throughly sensible what need he has of it , partly by his wretched estate by Nature , prone to all Evil ; and partly by his weak estate by Grace , subject to daily Infirmities and Failings , where let him take a full Survey of his several Sins , both in their kinds and degrees , and aggravations , especially such as by his complexion , custom , or other Temptations he is most frequently guilty of ; making an humble , hearty confession of them all to God , with a deep humiliation and sorrow for the same , especially that he should so grievously offend so good a God , who sent his Son to die for him . 3. Therefore let him examin his Faith , whether he do truly believe , and can , with an humble assurance , look towards the Mercy-seat , even to him who alone is our propitiation , Rom. 3.25 . Jesus Christ , the Lamb of God , that taketh away the sins of the world , John 1.29 . which he cannot do , without a firm resolution of abandoning his evil courses , and immediately to begin and persevere in the practice of Vertue and Piety . 4. His Charity , That he love God and his Neighbor ; For this Sacrament is a Seal both of our conjunction with Christ , and of our society one with another , 1 Cor . 10.17 . and thence 't is call'd the Communion . But what Communion can there be , where there is Malice and Envy , Backbiting and Whispering , secret Repining at the estate of our Superiors or proud disdainful contempt of our Inferiors , or where there are no bowels of compassion towards those that are in misery , nor inclination to relieve to the utmost of our power such as are in poverty want , or any kind of distress either in body or mind ? We must know that true Repentance purgeth our Malice and Uncharitableness amongst other sins , and a sound Faith always worketh by love towards God and our Brethren , Mat . 5.22 , 23. James 1.19 . 1 Pet . 2.1 . Gal. 5.6 . Lastly , That all this may not be done slightly , but with seriousness that so important a matter requires , it will be convenient to set apart some time , and withdraw himself from worldly Affairs , to meditate on these things for the raising up of his Soul to a devout and heavenly temper , fit to entertain such a gracious Mystery ; giving himself to frequent Prayer with all zeal and earnestness , that God would fit and prepare him so , that he may not appear at this Nuptial Feast without having on a Wedding Garment .

2. At , and during the time of Receiving , they ought to use all reverent attention , meditating on their own Unworthiness , and Christ's Sufferings , and his inestimable Love , Hereby perceive we the love of God towards us , because he laid down his life for us , 1 John 3.16 . And to stir up their Souls to Love and Gratitude again to him for the same , resolving to give up themselves wholly to be govern'd by him , and walk in Obedience to his Commands .

3. After receiving , offer up with all possible Devotion Thanks and Praises for that great Mercy , and beg the Assistance of the Divine Spirit , for enabling thee to perform the Vow which thou hast now renewed and entred into ; that the Crucified Jesus , of whose Body and Blood thou hast been admitted to be partaker , would by the power of his Death subdue and mortifie all thy Corruptions . For after every participation of this Holy Ordinance , we must endeavour to find an encrease of our Faith in Christ , Love to God and his Saints , power to vanquish Sin , and practise Obedience ; a further Mortification of the Old Man , and so a greater measure of dying unto Sin ; a further strength of the New Man , and so a greater care to walk more steadily in the ways of God all our days .

And if we receive no Refreshment by this Spiritual Feast , we may justly suspect it is because some secret unmortified Lust remaineth in us , like Achan's Wedge of Gold , some beloved sin ( either not seen , or not sufficiently sorrowed for , and resolved against ) lieth glowing in the Heart , which causeth God to frown upon our Services ; in which case a Man ought to descend into himself , and make a more strict search into his Conscience , that he may again come before the Lord with better preparedness , and God will , in due time , give Consolation to every one that unfeignedly seeketh after , and waiteth upon him in his Ordinances .

CHAP. VIII . Of good Works , Merit , Supererogation , the Moral Law ; A brief Comment on the TEN COMMANDMENTS .

I. THE study and practice of good Works , is throughout all the Scriptures most severely enjoyned , and they are absolutely necessary as the way and means to obtain everlasting life , thô not as the meriting Cause thereof .

1. This distinction is grounded on plain Scripture , for St. Paul testifies , That Eternal Life is the Gift of God , Rom. 6.23 . Now a Gift is free , and cannot be merited , for then it werea purchase , according to the same Apostle , Rom. 4.4 . To him that works the Reward is reckon'd not of Grace , but of Debt : Christ alone is the Storehouse of our Merits ; every true Believer is worthy not by his own Works , but in Christ , and by his Merits and Righteousness , Ephes . 2.8 . By grace ye are saved through faith , and that not of our selves ; it is the gift of God , Not of works , lest any man should boast . Tit . 3.5 . Not by works of righteousness which we have done , but according to his mercy he hath saved us . For , 1. Our best works are imperfect ; nay , St. Paul saith of himself , Though I know nothing by my self , yet am I not thereby justified , 1 Cor . 4.4 . 2. There is a vast disproportion between them and the glory to come . 3. They are Debts which we owe to God , we are bound to do them ; so that if we should do all , yet we must confess still we are unprofitable servants , Luke 17.10.4 . As good , they are not our own , but proceed from the Spirit of God , thô they are done by us , yet they are not of us ; We are not sufficient of our selves to think any thing as of our selves , but our sufficiency is of God , 2 Cor . 3.5 . He works in us both the will and the deed . And what Merit can there be in paying an old Debt , especially when he to whom it is paid , lends us at present the money ? 5. We do not profit God by them ; If thou be righteous , what givest thou to God ? or what receiveth he at thy hands ? Job 35.7 . Why then should we qualifie our imperfect due , borrowed , unprofitable works ( unprofitable , I mean , in this respect , of justifying us in God's fight ) with the arrogant title of Merits ? To say , That Christ by his Death merited , that our works should merit everlasting life , is an unscriptural Expression , tending to represent our selves as Christ's Partners , and so , in effect , our own Saviours and Redeemers .

Objection .

But the word Reward is often mentioned in Scripture , as — He shall reward every man according to his works , Mat . 16.27 . Great is your reward in Heaven , Mat . 5.12 . He had respect to the recompence of reward , Hebr . 11.26 .

Answer .

There is a Reward of Mercy and Grace , and of Desert or Merit ; the one may be of Bounty far above any thing due to the Party , but so is not the other . This is St. Ambrose's distinction , [ Epist. l. 1 ] There is ( saith he ) one kind of Reward of Liberality , and another of the wages of Vertues . Thus God rewards two ways , either in meer Justice , and so he rewards the wicked justly deserving damnation ; or in Justice and Mercy both , and so he rewards sincere Believers ; first in Justice , as well in respect of Christ's meriting Reward for such , as for that God having promised a Reward , will , in his Justice , perform it . But this is still also in mercy , both in respect of our selves deserving no such Reward , and of the moving cause which was meerly his own good pleasure . Again , the Reward here is not promised to the work , but to the person , and 't is not said for his works , as noting any cause of the Reward , but according to his works : For there are many other Rewards temporal and spiritual , which God may in some respect proportion to Mens virtues and zeal , thô yet Eternal Life ( which is beyond all such proportion ) be freely bestow'd for the alone merits of Christ , which being infinite , are only of an adequate value thereunto . And 't is plain , Moses had respect to the recompence of Reward upon God's promise made , and not upon the merit of his own doing ; for he makes not his own Act the procurer of the Recompence , but the certainty of the Recompence the Excitement to the work .

2. Hence appears the unfoundness of the Doctrin of Supererogation , that is , that we are able to do some good works more than by the Law are required , and thereby of putting ( as it were ) an obligation on Almighty God : For those that hold that Opinion , distinguish God's Commands from Evangelical Counsels ; the former they make necessary , but the doing of the latter ( amongst which they place their Vows of single Life , Poverty , Regular Obedience , &c. ) highly meritorious , for that a Man is not bound to do such things ; and therefore they think that such as do them shall have greater glory in Heaven , and insinuate as if they could transfer such their overplus Merits , and thereby help others . But the Holy Scriptures tell us plainly , When you have done all , say you are unprofitable servants , Luke 17.10 . How shall a man be just with God , if he will contend with him ? Job 9.2 . There is not a just man upon earth that doth good , and sinneth not , Eccles . 7.20 . If we say we have no sin , we deceive our selves , 1 John 1.8 . In many things we offend all , Jam . 3.2 . The truth is , we are so far from being able to supererogate , that we cannot perfectly keep the Law , but even in the best of our works are deficient , as the Church and St. Paul confesses , Isa . 64.6 . Rom. 7.6 . & 21. But this Inability is not from the Nature of the Law , but the voluntary corruption of Man . And so we are to understand the ancient Fathers when they say , and say truly , That God doth not require things impossible ; since elsewhere they affirm , That the highest perfection of a Christian in this life , is to see his own Imperfection ; Not an unsinning Obedience , but an Obedience sincere , all the perfection here attainable being when the Will habitually entertains nothing that is contrary to the Will of God . So that the good works of the best Men while they are Travellers here , are imperfect ; the state of Glory shall be their state of Perfection . Nor is this contrary to those Texts , wherein the Saints are said to walk perfectly , and not to turn to the right hand or the left ; that David was a Man after God's own heart : Be ye perfect as your Father in Heaven is perfect , &c. For in those places is not to be understood so much an absolute perfection , as the hearty desire and endeavors after it ; a sincerity and integrity whereby the Faithful ( thô the Scripture elsewhere speaks of their sins and Failings ) do yet in the whole bent of their Lives study to serve God in the simplicity of their hearts without hypocrisie . And yet even this their imperfection is cover'd with Christ's perfection , in which respect the Church is said to be without spot or wrinkle ; wherefore if no man be able exactly to fulfil the Law of God , much less is he able to supererogate , or do more that can be acceptable to God above or beyond his Law ; besides , to beg daily for pardon of our sins ( which our Saviour has enjoin'd us to do ) and yet to boast of such works , are things inconsistent .

Objection .

Mat . 19.12 . There be Eunuchs which have made themselves Eunuchs for the Kingdom of God . He that is able to receive it , let him receive it . Is not here a counsel to a single Life beyond a Command ? So in the 21st Verse , If thou wilt be perfect , sell all that thou hast , and give it to the poor . Is not here a Counsel to voluntary Poverty ?

Answer .

Divine Counsels are Commands , and cannot be despised without sin and punishment , Psal . 107.11 . Prov. 1.25 . Luke 7.30 . And accordingly these Texts are to be understood ; they are Commands , thô particular , and given only to certain persons according to the exigency of their condition and gifts . In the first Text , single Life is not only counselled , but commanded on two conditions — If the Kingdom of Heaven doth so require it ; and if one be assured of the Gift of Continency . Now every Man is bound to avoid all hindrances in his passage to Heaven , according to that of Christ , If thy right Eye offend thee , pluck it out , &c. So he that hath the Gift of Continency , and knows that Marriage would hinder him , must make himself an Eunuch , not literally , ( as Origen is said to have mistaken it ) but live ( as an Eunuch ) unmarried : And this not by way of counsel only , but as a Duty to further his own salvation . After the same manner , 1 Cor . 7. single Life in a large Discourse is enjoin'd to them that have the Gift of Continency , not simply , but because it was expedient in those times of difficulty and persecution . Neither is the 2d Text a Counsel , but a Command given to the Young Man , who had answer'd more arrogantly than truly , and given false Testimony of himself , That he had kept all the Commandments from his Youth-up , when yet he was apparently covetous , Mark 10.22 . To suppress which excess of Pride , and to try and manifest his Folly , our Lord thus speaks to him ; Not to set forth any new Doctrin , or way to perfection not contained in the Law .

3. But thô we are not to expect Justification by the Law , or our own Righteousness , yet ( I repeat it again , for it can never be too often , or too much inculcated ) we are bound , as ever we hope for salvation , to practise and press after Holiness , Righteousness , and all good Works : Therefore when the Apostle argueth vehemently against Justification by the Works of the Law , yet he doth press the Duties of the Law — Do we then make void the Law through Faith ? God forbid ; yea , we establish the Law , Rom. 3.21 . The Law continueth as our Rule , thô not as a Covenant ; thô not appointed to justifie , yet commanded as the way we should walk in ; because God's Order is to communicate the benefits of Christ's Righteousness to none but such as shall by Faith receive him , and walk obediently to his Commands . He has freely and graciously promised Rewards far beyond our best Works , and Pardon and Remission for our Defects and Transgressions , but the same are not to be bestowed on those who either stand idle , or employ themselves in Evil , but on the Labourers in his Vineyard , who provoke themselves and others to good Works , and from time to time bewail their Sins and Failings , striving continually for a Mastery over all their Corruptions . How strong and pathetical is that exhortative Command of the Apostle , Philip . 4.8 . Finally , my Brethren , whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report : if there be any vertue , and if there be any praise , think on these things . A Text , which as it singly comprehends more than all the Volumes of the Philosophers Morals , so if it were but sufficiently regarded by Christians , we should soon perceive an higher improvement in their Lives , Dealings , and Conversations ! However , 't is a grand and most unjust Calumny , That the Protestant Doctrin condemns or neglects good Works ; For none do more vigorously urge the necessity of an holy Life , and that too upon solid Scripture grounds , whereby alone the same is attainable . And whatsoever the Church of Rome may boast in this matter , one main Reason why we reject several of her Doctrins ( as Purgatory , Indulgences , Perfunctory Confessions , Penances and Absolutions , &c. ) is , because they tend to loosness of Life , and not to that serious Mortification and real Godliness which the Christian Religion in its purity requires .

II . The Rule of good Works , or that whereby we are to square all our Affections , Thoughts , Words , and Actions , is the Moral Law of God , briefly comprized in the Decalogue , that is , the TEN WORDS or COMMANDMENTS delivered to Moses ; and more fully expounded in the Books of the Prophets , Apostles , and other inspired Penmen of the Holy Scriptures .

These Commandments were written in Tables of Stone , ( Deut. 10.4 . ) partly to signifie the perpetual obligation and continuance of the use of them to the end of the world ; partly to shew the stony hardness of our hearts in which this Law was to be written , and to declare how hard it is to bring us to the obedience of them . And they were so written by the Finger of God , because none but he can write his Law in our hearts .

III . The general Rules to be observed for the understanding and right interpreting of this Law , are these :

1. That the Law is spiritual , reaching to the Soul , and all the powers thereof , and binding the Heart , Thoughts and Conscience , as well as the outward Man , to entire and perfect Obedience — The Law is spiritual , Rom. 7.14 . He that looketh on a Woman to lust after her , hath committed Adultery , Mat . 5.28 . Thou shalt love the Lord thy God with all thy heart , and with all thy soul , &c. Mat . 22.37 .

2. That whereas the Precepts are all deliver'd with great brevity , there is in each of them to be understood a Syncedoche , or borrowed speech including more than is nakedly express'd : For 1. Whatsoever the Law commandeth , it forbiddeth the contrary : And whatsoever it prohibits , the contrary Duty is enjoin'd . 2. What it commands or forbids in one kind , it commandeth or forbiddeth all of the same kind , and all the degrees thereof , as likewise the Causes , Occasions , and all Provocations and Furtherances thereunto , each of which bear the name of that Sin , which by name is prohibited ; so Christ calls a lascivious look Adultery , Mat . 5.28 . And St. John affirms , He that hateth his Brother is a Murtherer , 1 John 3.5 .

3. Of the Ten Commandments some are set down affirmatively , telling what we should do ; others negatively , telling us what we should not do . And these last are more in number than the former ( for they are only the 4th and 5th ) both to put us in mind of our corruption , which needeth greatly to be restrained , and that we must abandon Sin before we can do any good work ; as also because the Negative bindeth more strongly . For the Negative Precept obligeth always and incessantly , or to all moments of time ; the Affirmative always , but not incessantly , or to all moments , as for Example , we are always bound to do our Neighbour good , but not incessantly ; for there are not continual occasions to do him good ; but on the contrary it is never lawful to hurt our Neighbour .

4. All the Commandments run in the Second Person of the Singular Number , Thou shalt , or Thou shalt not , &c. Not You , or no Man , or every Man , &c. Because God being no Respecter of Persons , speaketh to all Men alike , as well the Rich as the Poor , High as Low ; as likewise because no Man should put off the Commandments of God from himself , as thô they did not concern him ; it being a common Abuse to esteem that which is generally spoken , as if it were spoken to none . Thus we find it frequent for Men to confess that God is just , and that he commandeth this , and forbiddeth that , and yet they usually so behave themselves , and shift off the matter to the general , as if it did nothing belong to them in particular , and they might notwithstanding live as they list : whereas every Soul ought to apply the Commands to himself , as much as if God had spoken to him by Name , and is accordingly to be affected therewith . Furthermore , all these Precepts are propounded in the Future Tense , Thou shalt not , &c. Because it is not enough if we had kept the Commandments of God heretofore , except we continue in the sincere performance of them to the end of our Lives .

IV . The Commandments are divided into two Tables ; the first Table , comprehending the Four first Precepts , contains our Duty to God . The second Table , in the other six , comprizes our Duty to Man .

The Sum of the first Table is , Thou shalt love the Lord thy God with all thy heart , and with all thy Soul , and with all thy strength , Deut. 6.5 . Mat . 22.37 . Luke 10.27 . The Sum of the second Table , Thou shalt love thy Neighbour as thy self , Lev . 19.18 . Mat . 22.39 . So that Charity , or the love of God and our Neighbour , is the Sum total of the whole Law .

The love of God is the ground of our love to our Neighbour ; and our love to our Neighbour a testimony of our love to God , 1 John 4.20 . Rom. 13.8 . Hence the second Table is said to be like unto the first , Mat . 22.39 . Because they go so hand in hand together , that no Man can perform the one , unless he accomplish the other .

A Brief Comment on the Decalogue or Ten Commandments .

I am the Lord thy God , which brought thee out of the Land of Egypt , out of the House of Bondage . ]

This is as a Preface to all the Commandments , wherein 1. The Lord asserts his Legislative Power and right of Commanding ; For being our Lord and our God , that gave us and all things , Being , both by creating them at first , and preserving and directing them continually , 't is highly reasonable that he should be obeyed . 2dly . He is not only the Lord our Maker , Psal . 100 3. but also our God and Saviour , 1 Tim . 4.10 . Psal . 36.6 . And therefore he inforces this to the Israelites ( to whom the Law was first promulgated ) by the memory of their then late deliverance out of Egypt ; which as it was a type of our Redemption by Christ , so in that spiritual sense , it continues continually to oblige us Christians to the observance of God's Commandments .

The First Commandment . [ Thou shalt have no other Gods before me . ]

Tho' there be but One God , yet Men are too apt to devise unto themselves divers things , which they place in God's stead , and to which they give that Honour which is proper unto God , 1 Cor . 8.4 . We know that an Idol is nothing , and that there is none other God but one , yet there be that are called Gods , &c And Chap. 10.20 . The things which the Gentiles sacrifice , they sacrifice to Devils , and not unto God .

Therefore this Command requires , That Jehovah Elohim ( One in Substance , and Three in Persons ) the Creator and Governor of all things , and the Redeemer of his People , be entertained for the only true God in all the Powers of our Soul . That the inward and spiritual Worship of the Heart , wherein God especially delighteth , and which is the ground of the outward , is to be given to him and none other : And that sincerely without Hypocrisie , as in his sight , who searcheth and knoweth the Heart , which is denoted by these words , before Me , or before my Face ( as some read it . ) For thereby God declares , That he condemneth as well the corrupt thoughts of Man's Heart concerning his Majesty , as the wicked Practice of the Body , since our thoughts are before his Face . So that there is Condemn'd

1 Atheism , which is the having , that is , the acknowledging of no God at all ; for tho' all men men must of necessity have ( and shall one day find ) a God above them ; yet many either impiously deny him ( some in Words , more in their Works ) or else endeavour not , as they ought , to know Him , or seem not to regard him , and so ( as much as in them lies ) make him no God . For to acknowledg any for God , is to believe , to place trust and confidence in him ; to love and fear him above all things , to submit patiently to his Will , and to acknowledg all good things for his Gifts .

2. Polytheism , the having many Gods , or gross outward Idolatry , such as that of the Heathens . As likewise all kinds of Compacts with the Devil , express or implicite , such as those of Conjurers , Negromancers , and the like black Artists depending on the Prince of Darkness , and such as believe and put confidence in them .

3. All inward Idolatry , whereby men set up an Idol in their Heart instead of God , either ascribing thereunto that which is proper to him , or giving unto it any part of Spiritual Adoration ; that is to say , all those who fear , love , relie upon , or magnifie any created things , whatsoever they be , either above or equal with God , are guilty of violating this Commandment .

The Means to assist us to observe this Precept , that is , to settle and support us in this Spiritual Worship of God are , 1. To endeavour to attain and encrease in the knowledg of him in Jesus Christ . 2. To consider what great things he hath done for us , in all our ways , taking notice of his Presence , Promises , and Providence . 3. Prayer with a simple contrite Heart , desirous of Knowledge . 4. Reading and Hearing of the Word of God , with Devout Meditation thereon . 5. Keeping Godly Company , and refraining , as much as possibly , being infected by the Contagion of Atheists , Idolaters , &c.

The Second Commandment .

[ Thou shalt not make to thy self any graven Image , or any likeness of any thing that is in Heaven above , or that is in the Earth beneath , or that is in the Water under the Earth ; Thou shalt not bow down to them , nor serve them : For I the Lord thy God , am a jealous God , visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation , of them that hate me , and shewing mercy unto thousands of them that love me , and keep my Commandments . ]

Here Observe ,

1. That as the First Commandment enjoyns the true Object of Religion , or entertainment of none but the living God in our Hearts , so the other Three of the first Table ( which comprehends our whole Duty to God as was said before ) do prescribe the means of his Service ; which are either such as are to be perform'd at all times , laid down in this Second and the next following Precept ; or such as concern the peculiar time to be set apart for his Worship , which is directed by the Fourth .

2. That the scope of this Command , is , to bind all Men to that solemn Form of Religious Worship which God himself in his Word prescribeth ; That we serve him not after our own Fancies , but according to his own Will . What thing soever I command you , observe to do it , thou shalt not add thereto , nor diminish from it , Deut. 12.32 . And as the inward and outward Worship of God ought to go together , so whereas in the First Commandment the Lord requires we should have no other Gods before him , that is , in the secret of our Hearts whereof he alone can take notice ; so in this Second by the words Make , Bow , Worship , he forbiddeth any outward Service of Religion to be given unto any other . Thou shalt Worship the Lord thy God , and him only shalt thou serve , Deut. 6.13 . Which words by our Saviours own Interpretation Mat . 4.10 . signifie no less than , Thou shalt Worship the Lord thy God , and him only shalt thou serve ; which general prohibition excludes not only the Devilish Idols of the Gentiles , but all other Creatures how excellent soever , from all Religious Worship , of which indeed there can be but one kind , since there is but one only lawful Object thereof , which is God blessed for ever .

3 Because of all sorts of false Worship , that , of and by Images , has always been most common and pernicious ; and Man is very prone thereunto , as delighting to have a God of his own making , or some sensible Object to represent the Divine Majesty , or be to him in God's stead ; that so by paying thereto some easie superficial : outward Honours and Adotations , he may be excused for the neglect of that Cordial Reverence and Worship which he ought to pay unto Jehovah ; therefore the Lord chuses to comprehend the prohibition of all false ways of Worship under that of Images .

4. That this Commandment does forbid , 1. The making of any Images or Representations of God , or any of the Persons of the Blessed Trinity . 2. The making of the Images or Pictures of any Creature whatsoever for Religious Ends or Uses . 3dly . It prohibits all Religious Adoration and Worship outward or inward to be given to any Images of God , or of the Saints , or of any other Creature when they are made : For ,

As the First Command forbids false Gods , so This the Worshipping of the True God by a false means , and especially by Images , prohibiting all manner of Religious Worship and Honour of them whether absolutely or relatively , mediately or ultimately ; for it saith , Thou shalt not bow down to them nor serve them ; intimating the Idolatrous Worship of Images consisteth in two things . 1. Adoration , as by uncovering of the Head , bowing of the Body , bending of the Knee , and such like Gestures . 2. In any kind of Religious Service , as when they are trimmed up with Gold , Silver , and Jewels , when Incense is burnt to them and they set on high places , when Vows are made to them , when they are honour'd with Pilgrimages , Oblations , Wax Candles , Tapers , and other such like Ceremonies .

1st Objection .

Was not this Commandment Ceremonial and proper only to the Israelites ? Or at least are not Idols , or the Images of false Gods only forbidden here ?

Answer .

This Commandment is part of the Moral Law , and cannot be Ceremonial , or binding to the Jews only , because the reason of it is immutable , and the same is so far from being repealed , that it is ratified in the Gospel , Rom. 1.23.25 . 2dly . Every Image , Picture , or Statue made for Religious Worship is an Idol , whether it be of false gods , or pretending to represent the True God , as appears by the Exposition of this Command given by Moses himself , for thus he saith , Deut. 4.12 . The Lord spake unto you , ye heard the voice , but saw no similitude , only heard the voice ; Take therefore good heed ( for ye saw no manner of similitude ) lest ye corrupt your selves , and make you a graven Image , the similitude of any Figure , &c. Whence 't is evident , That the Second Commandment forbids the Worshipping the True God by Images ; for Moses's Argument is , That God did therefore forbear to shew himself in any visible shape at the delivery of the Law , to the end they should make no Image of him , and that it might be better known that the Worshipping of Images , not only as they have reference to the Creatures or false Gods , but also as ( in the intention of the Makers ) they might have relation to himself , did come within the compass of Idolatry .

3dly . The Scripture in sundry places attests , That those who erect Images to God , and in and by them think to Worship God , are guilty of horrible Idolatry . Thus the Israelites by making a Golden Calf committed Idolatry ; they could not be so silly as to think that the Calf which they made was the God that brought them out of Egypt , but because the Egyptians worshipped their false Gods by an Hieroglyphick representation in the shape of an Ox , they would worship Jehovah in like manner , as appears by the very words of the Text , Exod . 32.5 . Aaron after he had made a Golden Calf , built an Altar before it , and made Proclamation and said , To morrow is a Feast to the Lord ( Jehovah . ) So Micah made his Image in Honour of Jehovah , Judges 17.3 . I had wholly dedicated the Silver unto the Lord ( Jehovah ; ) and Verse 13. Now I know that the Lord ( Jehovah ) will do me good because I have a Levite to my Priest . Nay Jeroboam's Calves were made to represent not false Gods , but Jehovah ; for so we read , 1 Kings 12.18 . Behold thy Gods , O Israel ! which brought thee up out of the Land of Egypt . But so far is the Almighty and Jealous God from accepting such Worship , that he declares in his Word , That such Worshippers of him by Images , committed Idolatry , and were indeed Worshippers of the Devil . They provoked him to Jealousie with strange Gods , they Sacrificed unto Devils Deut. 32.17 . They made a Calf in those days , and Sacrificed to the Idol , Acts , 7 41. Where the Golden Calf is called an Idol , and the Israelites are said to Sacrifice to the Devil ; which cannot be understood of the Judgment and Intention of the Men Worshipping it , as if they did design to Worship the Devil and false Gods thereby , but of the truth of the thing , and of the Judgment of God testifying that such Worship being contrary to his Command , did displease him , and had the Devil for its Author , and so , whatever they intended , was indeed the Worshipping of Devils and false Gods .

Second Objection .

We know ( saith St. Paul , 1 Cor . 8.4 . ) that an Idol is nothing in the world ; whence it should seem , that Images are of things really existent , but Idols of things not existent , viz. such as never had any being in the world ; and consequently that the Pictures of God , Christ , the Virgin Mary , Saints , &c. though Religiously made , kept , or adored , cannot be Idols .

Answer 1.

St. Paul speaks not so much with reference to the Object which it represents , as in respect of the Vertue and Efficacy of Idols , which indeed is nothing . 2dly . We know that the Heathens had Idols not only of things feigned , but also of some things that were or had been truly existent ; If any Emperor should require his own Statue , or that of his Father or Predecessor to be reverenc'd with divine Honours ( which is thought to be at least one of the original causes of this mode of false Worship ) will any Christian say , That complying herewith is not Idolatry , because such Images were Representations of a real Person ? 3dly . The Images of God , the Blessed Trinity , Christ , &c. are Lies ; For God's Glorious and Incomprehensible Nature cannot be represented to Men by any Image , but in a way of infinite disparagement to him ; nor Christ , for he is both God and Man ; to paint his Divinity is both unlawful and infinitely more difficult than that of the Poet , Pinge sonum , Paint a voice ; and if they mean it only of his Body , from whence should they have the true Copy , there being no Images or Pictures thereof talkt of till fome hundreds of Years after his Death and Ascension ; and those Pictures they now have and Adore , are not alike in shape , lineaments , or colour . And as for the Saints ( not to mention that there are Images abroad of such as never were , as St. Christopher , &c ) it is an affront and unbecoming those Glorified Spirits to represent them in dull and senseless Images , much more to pay such Honours to them as they cannot but disclaim and condemn .

Third Objection .

But the Honour of God seems to require the Worship of his Image , for that redounds to God ; as he that honours his Prince , will honour his Picture ; and we shew our Reverence to the King by being uncovered in the Presence Chamber , tho' the King be absent .

Answer .

That we ought not to make any Image of God is proved before ; And as to the comparison , if a King forbid any Picture of himself to be made or set up , and any over officious Subject should notwithstanding set up the King's Picture pretending to do it in respect to the King ; such Prince would undoubtedly esteem himself not Honour'd but highly Dishonour'd thereby , since his Commands are broken , his Authority violated and despised . Again , if a King require such Reverence to be given to his Presence-Chamber , it is fit he should be obeyed , seeing it is only a Civil , not Religious Worship ; but since God hath severely forbidden any Religious Worship to be given to any Images or Pictures , there is good reason his Prohibition should be observ'd . Nor does any more dishonour redound to God from our slighting or destroying those Images which he forbids , though pretending to represent him , than does to the King by cutting to pieces that Adulterate Money , whereon ( the more to deceive ) false Traitors have stampt the Royal Effigies .

Fourth Objection .

Tho' some Christians use Images to put them in mind of God , Christ , or the Saints , yet how do you know that there are any that do make them Objects of Divine Worship , or think to Worship God , Christ , or the Saints in or by them ?

Answer .

Not only the Practices of Thousands daily before our eyes in several parts of Europe that profess themselves Roman Catholics may assure us thereof ; but the Second Council of Nice , and that of Trent ( tho' the last more covertly ) do command the Worshipping of Images ; and their own Azorius affirms , It is the constant Opinion of Divines ( that is , of his Church of Rome ) that an Image is to be Honour'd and Worship'd with the same Honour and Worship which is to be given to him whose Image it is . And Bellarmine in his Treatise on this Subject expresly disputes for this , That Images are not only to be Worshipt as Exemplars , but also properly and by themselves , so as the Worship may be terminated in them ; and consequently an Image of God or Christ may be Worshipped with the same Adoration which we pay to God himself , which indeed seems the result of the Council of Trent ; for if I Worship Christ by his Image , and the Honour I pay to the Image redounds to Christ , then I must give the same Worship to the Image which I ought to give Christ , because in that case the Image is to me in Christ's stead , or his Representative , and to give it less Honour , will be a Dishonour to him . Which is such a Doctrin so evidently opposite to God's Law , that 't is no wonder if the Teachers thereof have left out this Second Commandment in many of their vulgar Catechisms and Books , and instead thereof , that the people might still have the number of Ten , do divide the Tenth into Two .

About what time , and after , with what opposition Image Worship was first brought into the Church , is shewn in the former Chapter . And whereas 't is alledged that they are Lay mens Books ; I shall only say , That our Laity , God be Praised , have ( and long may they continue to have ) the Holy Bible and other better Books to instruct them , for want of which not a few poor Souls abroad , have made these Senseless Blocks , not their Books , but their Gods ; and what kind of Books these Idols are , and what Doctrin they teach , we find in the Word of God , viz. Jer . 10.14 , 15. Every man is become brutish in his knowledge , every Founder is confounded by the graven Image ; for his molten Image is falshood , and there is no breath in them . They are vanity , and the works of error , in the time of their visitation they shall perish . So Hab . 2.19 . What profiteth the graven Image , that the maker thereof hath graven it , the molten Image , a teacher of lyes , that the maker thereof trusteth therein , to make dumb Idols ? Wo unto him that saith to the wood , Awake ; and to the dumb stone , Arise , it shall teach .

Which WO is sufficiently intimated and threatned in the Reasons annexed unto and used to strengthen this Commandment — For I the Lord thy God am a jealous God ; ] denoting his great wrath and indignation against Idolatry , by an allusion to the resentments a Man conceives against his Wife when she violates his Bed ; whence Idolatry is often in Scripture express'd by the term of Adultery , or Spiritual Fornication — Visiting the Sins of the Fathers , &c. ] A severe Threatning , That God will visit all such as ( howsoever pretending Love and Honour to him ) do thus declare their hatred of him , and will punish them both in themselves and their Children to many Generations , which we are to understand especially of Children following their Fathers ill steps , and partaking in their Idolatries ; as on the other side here is a gracious promise of mercy to all those that preserve themselves from Idolatry and False Worship ; a Blessing shall be upon them and their Children , not only to the Third and Fourth , but for many Generations . Where observe 't is said , That he will shew MERCY to them that love him , and keep his Commandments . To teach us , that the best deeds of the best Men cannot merit or deserve any thing at God's hands , but had need to be received of him in mercy .

The Third Commandment . Thou shalt not take the Name of the Lord thy God in vain : For the Lord will not hold him Guiltless that taketh his Name in vain .

His Name . ] As a Man is known by his Name , so hereby is signified God himself , both in his Essence and Majesty , and in his Properties and Attributes , Word and Works , together with his whole Worship , and all the Ordinances appertaining thereunto , whatsoever he is or ought to be honour'd , reverenc'd , and glorifi'd by .

In vain . ] That is , rashly , negligently , unnecessarily , falsly , or prophanely .

Will not hold him Guiltless . ] That is , will certainly and severely punish him .

So that hereby is forbidden every wrong offer'd to the glory of God , the doing of ought that may any way reproach the Lord , or cause him to be the less reverenc'd , all unholy use of his adorable Name , and prophaning of his Titles , Properties , Actions and Ordinances , either by word or deed . Particularly

1. Blasphemy , which is a speaking evil of God , and may also be committed by thinking any thing unworthy of him : For he , to whom the Secrets of all hearts are open , takes notice of that dishonour ; we may also be guilty thereof in our actions , when we who profess to be the Servants of God live so wickedly , as to bring on him a dishonour whom we own to be our Master and Lord , Rom. 2.24 . Through you the Name of God is blasphemed amongst the Gentiles .

2. Unlawful Swearing : An Oath is the calling the God of Truth to witness ; which in it self being duly performed is lawful , being commanded by God , Thou shalt fear the Lord thy God , and swear by his Name , Deut. 6.13 . And accordingly we read , that God himself and his Angels have sworn , Gen. 22.16 . Rev. 10.6 . But this is never to be used but in things weighty and lawful ; and then it must be done , 1. In truth ; affirming nothing but what we know to be true , and verifying by deed what we so undertake , according as the Oath is either assertory , or promissory . 2. In judgment ; that is , with a due consideration both of the nature and importance of an Oath , which is no less than the staking of our Souls , and calling Almighty God to witness and revenge it upon us , if we deal falsly . 3. In righteousness ; which implies , 1. A due Form , such as God's Word allows , that is , it must be by God alone , not by Creature or Idol , because God only is the Searcher of hearts , and able to avenge secret Perjuries ; and also because every Oath is joined with Invocation ( express'd or implied ) which belongs to God alone . 2. A right end , viz. for the confirmation of Truth , the decision of Strife , the glory of God , and peace amongst Men .

Hence appears the horrid Evil

1. Of Perjury , or swearing falsly , whereby a Man by calling the God of Truth to be a Witness to his Lye , circumvents and scandalizes his Neighbour , and does , as it were , with his lips seal his own damnation .

2. Of vain light Oaths ( as they are commonly called ) in Conversation , thô indeed they are heavy sins in the sight of God , because against his command , Mat . 5.34 . derogatory to his Majesty , by interesting his Holy Name , and calling him to witness about Trifles ; and leading to Perjury , for he that makes no Conscience of common Swearing , does often forswear himself . Besides , 't is an impertinent Sin , no temptation of profit or pleasure in it , nothing but a lewd Custom and ridiculous Conceit that there is something of Gallantry or Ornament in it ; but such Wretches do but glory in their shame , for there is nothing more dishonourable , or that renders them more loathsom and contemptible both to God and Man , their repeated Oaths making them the less to be credited in any thing they say : For he that will Swear , will Lye , saith the Proverb , grounded on universal Experience . So that besides the Offence to God , and Scandal to Men , and the Injuries thereby done to a Man's own Soul , it is prejudicial to his Reputation and Fortunes even in this world , so that every one that has any regard either to Conscience or Interest , is bound to forsake this foolish , but destructive Vice .

Remedies against the Wicked Custom of SWEARING .

1. Consider of the great guilt and danger of this Sin , and that in the dreadful day of Judgment ; it will be no good Plea to alledge , That it was the Mode , and all the Fashion ; you must then come to account for every idle word , Matth . 12.36 . much more then for every wicked profane Oath .

2. Labour to have thy heart continually possess'd with the Awe and Reverence of God , and to that purpose meditate often on the greatness of his Power and Perfections , That he is a God terrible in his Judgments , fearful in his Praises , doing Wonders ; what infinite Love he hath shewn towards thee in sending his only beloved Son to dye for thee whil'st thou wer 't in a state of Enmity and Rebellion ; such thoughts will certainly banish from thy mouth that contrary custom of prophaning the Divine Majesty .

3. Accustom thy self to exact truth in all thou speakest , so shalt thou have no need to confirm it with an Oath ; and watch over thy self , That thou offend not with thy Tongue ; refrain all occasions that may betray thee to this Vice , as Drink , Passion , Ill Company , Gaming , or the like : For he that would avoid the End , must avoid the Means and Temptations

4. Thô ill Habits long continued are not without great difficulty removed , yet 't is utterly false and vain for any man to pretend he cannot forbear this Sin . If he were certain to be sent to the Gallies , or broken on the Wheel for the next Oath he swore , you should see how circumspect he would be , strugling with vitious Custom ; and is not Hell and Damnation as terrible ? And is it not the most certain thing in the world that these will be their portion , who continue in this Sin without Repentance , and forsaking of it ? 't were well if those that were Rich , would oblige themselves to give so much in Alms to the Poor for every Oath they swore , and the Poor to receive so many Stripes , and charge their Familiars faithfully to exact and impose this on them as often as they transgressed ; I have known this course reclaim several inveterate Swearers .

Lastly , to all the endeavours must be added Prayer , that God will enable thee to overcome this wicked Custom ; and if thou settest thy self sincerely to the work , doubt not of his assistance to vanquish it .

3. A third Breach of this Command is in Execrations , when wickedly we curse our selves or others , especially that most horrid , thô too common , Phrase of daring or challenging God to Damn them ; a Speech undoubtedly first dictated by the Devil , and used by none but his Children .

4. Other idle irreverent use of the Name of God , without due consideration of his tremedous Majesty , as in our common talk crying out , O Lord ! O God! O Jesu ! Or by way of Admiration , Good God! Good Lord ! &c. in trifling matters , and of no moment . As also all abuse of Scripture Phrases to prophane Jesting , or in Hypocrisy to deceive .

The Fourth Commandment . Remember the Sabbath day to keep it Holy . Six days shalt thou labour , and do all thy work : But the seventh day is the Sabbath of the Lord thy God : in it thou shalt not do any work , thou , nor thy Son , nor thy Daughter , thy Man-servant , nor thy Maid-servant , nor thy Cattel , nor thy Stranger that is within thy Gates . For in six days the Lord made Heaven and Earth , the Sea , and all that in them is , and rested the seventh day : wherefore the Lord blessed the Sabbath day , and hallowed it .

This Command requires of every Man one day of seven in every week to be set apart unto an holy Rest , and enjoins all persons to separate themselves from their ordinary labours and callings concerning this life on the same , and to attend wholly to the worship of God alone : For thô we ought to serve God in our lawful Callings all the other six days , yet on this day we are especially and wholly to regard the same , so as to keep it holy to the Lord both publickly and privately in the practice of the Duties of Necessity , Piety , and Mercy .

In this Precept there are two parts , the Precept itself , and the Confirmation thereof . The Precept is , That we sanctifie the Sabbath , which is illustrated ,

First , By an admonitory Particle , Remember , &c. either for that the Israelites had before been warned to sanctify it , by reason of their oppressions in Egypt , and had discontinued and neglected it ; or to signifie , that althô all the Commandments ought diligently to be remembred , yet this more especially , as having the least sight of Nature to direct us to the observance of it , and because we are naturally apt to be most negligent in it .

Secondly , By declaring the Precept in opposing by an Antithesis the works which were to be done the six days , to those that should not be done the 7th day .

Thirdly , By a distribution of the Subjects , Men or Beasts , the Men either Natives or Strangers , and both those either Superiors or Inferiors , all must enjoy and observe this Rest . The Confirmation is grounded on God's Example : For in six days , &c.

In this Precept of sanctifying the Sabbath , we distinguish between that which is Ethical or Moral , and that which is Typical or Ceremonial ; it was Ceremonial as far as concern'd the sanctifying of the 7th day precisely , by that means to separate Jews from Gentiles ; but Moral , in that one day of seven must be sanctified for God's Service : For thô from the beginning of the world till Christ's Resurrection the last day of the week , commonly called , The Seventh Day , or Saturday , was the day appointed thereunto , and which the People of God constantly observ'd in memory of the Creation , because God then ceased from all his works , and blessed and sanctified it , Gen. 2.2 . But as God rested from his labour on the last day of the week , so the Resurrection of the blessed Jesus ( whereon he ceased from all his labour and afflictions ) being on the first day of the week , the Christian Church hath sanctified , or set apart the first Day for Divine Worship : For as the one was specially sanctified in regard of the Creation of the world , so the other in respect of the Restauration and Redemption of the world , which is a greater work than the Creation ; the Reasons of this change are :

1. To be a thankful Memorial of Christ's Resurrection .

2. Nor does it seem to want Divine Institution , because as Christ on that day arose , so he also on that day appeared to his Disciples , John 20.19 . And again another time , ver . 26. Accordingly the Apostles met on the first day , Acts 20.7 . And it appears to have been generally their day of assembling for Religious Exercises , Acts 16.2 . And therefore it is called the Lord's-Day , Rev. 1.10 . which could be only in regard of the special Dedication of it to the Lord's Service , for otherwise all days are the Lords , and he is to be Served and Worshipped in them . The general Sins here forbidden are all neglecting of the Duties of that day , as of Prayer , Meditation , Thanksgiving , Examination of our Hearts , at least for the Week past , how God hath dealt with us in Benefits and Chastisements , and how we have dealt with him in keeping or breaking his Commandments , that by both we may find matter to comfort and humble us , to move us to Thankfulness for Mercies received , and earnest Prayer for pardon of our Trespasses , and supply of all Necessaries ; In fine , all kind of prophaning that Holy Day by needless Works , Words , or Thoughts , about our Callings or Recreations , are here prohibited ; As on the contrary , there is required private Prayer , resorting to Church , reverent and attentive Behaviour there , joyning in the solemn Prayers and the Sacrament , when administred , taking heed to the Word Preached , Praying with , and instructing our private Families , &c.

Those that Religiously observe this Commandment shall be Blessed , 1. Spiritually in all the Holy Exercises and Ordinances then perform'd , which shall contribute to their further encrease both in the Knowledge and Fear of God , and all other Heavenly Graces accompanying Salvation . 2dly . In matters of this Life , we shall not be hindred by keeping the Sabbath , but more encreased than if we did work that day . As on the other side , what seems to be got by entrenching on the Lord's Day , shall by the just Curse of God melt and vanish away , what shew soever it may have of Profit , and will bring some Curse or other upon our Labours in the week days , which in themselves are honest and lawful .

Thus much , tho very briefly , according to our method in this short Treatise ( wherein we leave many things unmentioned , which each pious Soul conversant in God's Word may collect ) touching the First Table , or our Duty towards God , the due observation whereof is call'd Piety . We now proceed to the Second Table prescribing our Duty one to another , which is called Justice or Righteousness , laid down in the Six following Commandments .

The Fifth Commandment . Honour thy Father and thy Mother , that thy days may be long upon the Land which the Lord thy God giveth thee .

The general meaning and scope of this Command , is , that the Quality of Mens Persons and Places in whatsoever Estate , Natural , Civil , or Ecclesiastiaal , and with whatsoever Relation to us , be duly acknowledged ; requiring the performance of all Duties that one Man oweth to another , either Superiors , Inferiors , or Equals ; for as it enjoyns all due Carriage of Inferiours to their Superiors ; and by consequence of Superiors to their Inferiors ; so likewise by analogy , of Equals amongst themselves ; and all this under the sweet endearing Realtion of Parents and Children , and Brethren of the same Family .

The Duties of Inferiors to their Superiors , are Reverence , Obedience , and Gratitude ; of Superiors to their Inferiors , Benovelence , Justice , Diligence or Vigilancy ; Of Equals between themselves , that they Live Lovingly and Sociably , and affording due respect to each other .

Reverence is that whereby we pay unto our Superiors due Honour by thinking well of them , speaking respectfully to and of them , bearing with their Infirmities , &c. Obedience is a voluntary and hearty doing of that which Superiors Command , with a ready mind to submit our selves to their Government , who are set over us , patiently bearing their Admonitions and Corrections .

The Duties of Subjects to Magistrates , are , 1. Reverence and Honour , which is to be paid not only in outward words and gestures , but even in the Cogitations of our Hearts ; Thou shalt not speak Evil of the Ruler of thy People , Exod . 22.28 . Acts 23.5 . Curse not the King , no not in thy Thought , Eccles . 10.20 . Those that despised Saul , and said , How shall this man save us ? are called Sons of Belial , 1 Sam . 10.27 . 2dly . Obedience , Let every soul be subject to the higher Powers , for there is no Power but of God , the Powers that be are ordained of God . Whosoever therefore resisteth the Power , resisteth the Ordinance of God , and they that resist shall receive unto themselves Damnation , Rom. 13.1 , 2. Put them in mind to be subject to Principalities and Powers , to obey Magistrates , to be ready to every good Work , Tit . 3.1 . Submit your selves to every Ordinance of Man , for the Lord's sake , whether it be to the King as Supream ; or unto Governors , as unto them that are sent by him , for the Punishment of evil doers , and praise of them that do well ; for so it is the Will of God , that with well-doing ye may put to silence the ignorance of foolish men , 1 Pet . 2.13 . We must be subject not only to good and godly Magistrates , but even if they should happen to be otherwise ; for the Command is general , Submit to every Ordinance of Man ; and accordingly we have Examples of the Israelites obeying Pharaoh , Exod . 3. and Daniel's obeying Nebuchadnezzar , Dan . 2. Only they are not to be obeyed in things morally Evil , and contrary to God's Word ; for so we are taught by the Example of the Midwives , Exod . 1. of Saul's Servants , 1 Sam . 22.17 . Of Daniel , Dan . 6. And of the Apostles , Acts 4.19 . saying , Whether it be right in the sight of God to obey you rather than God , judge ye . But yet even in this case we ought patiently to suffer what they shall inflict , notwithstanding it be without just Cause , or excessive in degree . 3dly . Tribute and Custom is to be freely and willingly paid unto them : For this cause pay you Tribute also : For they are God's Ministers , attending continually on this very thing : Render therefore to all their dues , Tribute to whom Tribute , Custom to whom Custom , Fear to whom Fear , Honour to whom Honour , Rom. 13.6 , 7. 4thly . We are to have a high esteem of our Prince , and to be ready to defend him and the Government we live under , with our Persons and Fortunes — The people answered to David , Thou art worth Ten thousand of us , 2 Sam . 18.3 . And Chap. 21.17 . when the same David had escaped the danger of his life , being assaulted by Ishbibenob a Giant of the Philistines , Abishai interposed , and slew the Giant ; And the Men of David swore unto him , saying , Thou shalt go no more out with us to Battel , that thou quench not the light of Israel ; so highly they valued his life and safety . Lastly , it is our Duty to pray for them ; I exhort therefore , that first of all , Supplications , Prayers , Intercessions , and giving of Thanks be made for all Men : For Kings , and for all that are in Authority , that we may lead a quiet and peaceable life in all godliness and honesty , 1 Tim . 2.1 , & 2.

The Duties of Magistrates towards Subjects are ,

1. To regard them with a tender , paternal Affection , and as Members ( thô inferior ) of the same Body — Let not his heart be lifted up above his Brethren , Deut. 17.20 .

2. To endeavour to promote the publick Weal , or general good and safety of that Community over which they preside .

3. In order thereunto , to cause wholsom Laws to be ordain'd for encouraging of Vertue , and suppression of Vice , and see the same diligently and impartially executed .

And lastly , to cause Justice to be equally administred to and between all their Subjects without partiality , delay or corruption .

The Duty of Christian People towards their Ecclesiastical Superiors or Ministers of the Gospel , are ,

1. To pay them a singular love and regard — We beseech you , Brethren , to know them which labour amongst you , and are over you in the Lord , and admonish you ; And to esteem them very highly for their works sake , 1 Thess. 5.12 . Let the Elders that rule well be counted worthy of double honour , especially those that labour in the word and doctrin , 1 Tim . 5.17 .

2. To receive and obey their Doctrin agreeable to God's Word with gladness of heart — Remember them that are set over you , who have spoken unto you the Word of God , whose Faith follow , considering the end of their Conversation . Obey them , and submit your selves , for they watch for your souls , Hebr . 13.7 . & 17. We thank without ceasing , because when ye received the Word of God which ye heard of us , ye received it not as the word of men , but as it is in truth the Word of God , 1 Thess. 2.13 .

3. To afford them maintenance — Let him that is taught in the Word , communicate unto him that teacheth , in all good things , Gal. 6.6 . For so hath the Lord ordained , that they who preach the Gospel , should live of the Gospel , 1 Cor . 9.14 .

Lastly , To pray for them ; so saith St. Paul , Eph. 6.17 , 19. having commanded them to pray for all Saints , adds — And for me , that utterance may be given unto me , that I may open my mouth boldly , to make known the mystery of the Gospel : And the like , Coloss . 4.3 .

The Duties of Ministers to the People are especially these :

1. To be faithful and painful in dispensing to them the Will of God , instructing them sincerely in the way of Salvation , and breaking unto them daily the Bread of Life , 2 Tim . 4.12 . Acts 20.26 .

2. To reprove ill Livers , reclaim in the spirit of meekness such as Err ; resist Gainsayers , comfort the Afflicted , and strengthen the Weak .

3. To be an Example to all — Be thou an example unto Believers in word , in conversation , in charity , in spirit , in faith , in purity , 1 Tim . 4.12 .

The common Duties reciprocal between Husbands and Wives , are conjugal Love , delight in each others Society , mutual help both in Sickness and Health , strict Loyalty and Fidelity to each other both in thoughts and actions ; particularly ,

The Wife is , first to be subject to her Husband in a gentle and moderate way , acknowledging and reverencing him as her Head . The Man is the Woman's Head , 1 Cor . 11.3 . Wives submit your selves unto your own husbands , as unto the Lord . For the husband is the wives head , even as Christ is the head of the Church , Ephes . 5.22 . This the Woman was sentenc'd unto for being first in the transgression — Thy desire shall be subjected unto thine husband , and he shall rule over thee , Gen. 3.16 .

2. To obey him , Let the wife see that she reverence her husband , Ephes . 5.33 . Likewise ye wives be in subjection to your own husbands , 1 Pet 3.1 . Even as Sarah obeyed Abraham , calling him Lord , ver . 6.

3. To be faithful to him both in a strict Chastity , avoiding not only the Fault , but also the suspition of dishonesty or lightness , and in carefully and providently managing what he intrusts her with .

4. She must be an helper to him , Gen. 2.18 . to his Soul , by her godly Behaviour , and Christian humble modest Admonitions and Prayers ; to his Mind , by endeavouring to mitigate his Cares , and sweeten his Troubles ; to his Body ; by her tender love and diligence ; and to his Estate , by her Frugality , and discreet ordering of things in the Family .

On the other side , the Duties of the Husband to his Wife are ,

1. An entire love to her — Husbands love your Wives , even as Christ also loved the Church . So ought Men to love their Wives as their own bodies : He that loveth his Wife , loveth himself . For no Man ever yet hated his own flesh , but nourisheth and cherisheth it , Ephes . 5.22 , 29.

2. To provide for and allow her ( according to his condition and ability ) what is meet and comely during his life , and also that she may be Provided for after his death , if it so fall out .

3. Faithfulness of the Bed is as well and as much required of him as of her ; For thô custom has made it less scandalous in the Man , yet the Sin is equal before God , or rather greater in him than her , because he is the Head , and ought to set her a good Example .

4. To dwell with her as one of knowledge ; to govern , direct , and instruct her both in matters of Religion , and civil Prudence ; and therefore St. Paul bids the Wives learn of their Husbands at home , 1 Cor . 14.36 . which must be done with all tenderness , sweetness , and affability . For ,

Lastly , He is to give honour unto her as the weaker vessel , 1 Pet . 3.7 . that is , to bear with her infirmities ; to defend and protect her ; to make account of her as of his Companion or Yokefellow , remembring , that when the Woman was first Form'd , she was not taken out of Adam's Head , because she was not to Rule over him ; nor out of his Feet , because she was not intended as his Servant or Vassal , but out of his Side to the end that Man should take her as his Mate ; and therefore the Husband is to suffer himself sometimes to be admonished , or advised by her ; it was God's Commandment to Abraham concerning Sarah his Wife What Sarah shall say unto thee , hear her voice , Gen. 21.12 . Thus Elkanah was willing to subscribe unto his Wife Hannah's counsel for her tarrying at home till the Child was weaned , 1 Sam . 1.23 . And Elkanah her husband said unto her , Do what seemeth thee best , tarry till thou hast weaned him ; only the Lord accomplish his word . This respect of Husbands to their Wives , was taken notice of even by the Heathen , for Aristotle in the 8th Book of his Ethics tells us , That the Master of a Family exerciseth ( after a sort ) a Power Tyrannical over his Servants ; a Power Regal over his Children , because Kings are Fathers of their Common-weals ; but in respect of his Wife , he exerciseth a Power Aristocratical , not after his own Will , but agreeable to the Honour and Dignity of the married Estate .

We proceed now to the Duties of Children to their Parents , which are ,

1. To reverence and obey them — Children obey your Parents in the Lord , for this is right , Ephes . 6.1 . For which we have the Example of our blessed Lord , who , thô the Eternal Son of God , and Lord of all , submitted himself to his earthly Parents , viz. his Mother the blessed Virgin , and Joseph his supposed Father — He went down with them , and came to Nazareth , and was subject to them , Luke 2.51 . And this respect is to be paid not only to our natural Parents , but also to Stepfathers and Mothers ; For so Moses's Father-in-law says unto him — Hear now my voice , I will give thee counsel , and God shall be with thee , Exod . 18.19 . And Ruth unto Naomi her Motherin law — All that thou biddest me , I will do , Ruth 3.5 .

2. We are so far to reverence our Parents , as that althô we are not to follow them in evil , yet we are not therefore to contemn them , or think our selves disobliged from our Devoir , but rather to make it our business to cover and conceal even their real Crimes , Gen. 9.23 . much less are we tô disregard or disown them for their Poverty , or Infirmities of Age — Hearken to thy Father that begat thee , and despise not thy Mother when she is old , Prov. 24.22 . For the Eye that mocketh his Father , and despiseth to obey his Mother , the Ravens of the vallies shall pick it out , and the young Eagles shall eat it , Prov. 30.17 .

3. This observance of Children towards their Parents is especially manifested in their Marriage , that it be not entred into without their consent : For as the Parent is the principal Disposer of the Child ; so althô his Authority be not so great , as that the Child is to be forced and compelled by him ; yet the reverent and dutiful respect which the Child ought to bear thereunto , should be a strong inducement not to dissent or renounce that Advice , without great and weighty cause ; and the Child is bound to endeavor by all manner of dutiful Carriage to over come , or at least mitigate the Parents severity in that behalf .

4. 't is the Duty of Children to aid and relieve their Parents , to assist and minister to them in all their wants of what kind soever — Let Children and Nephews learn first to shew prety at home , and to requite their Parents : for that is good and acceptable before God , 1 Tim . 5.4 . The necessity of the performance of these Duties is so great , that if any Child neglecteth them , and doth the contrary by ill usage of Parents , either in word or deed , he or she is worthy of Death , even by Moses's Law , Exod . 21.15 . He that smiteth his Father or his Mother , shall die the Death .

The Offices of Parents to their Children , are , 1. To Instruct them in Religion , as they are able to receive it . Ye Fathers bring up your Children in the nurture and admonition of the Lord , Ephes . 6.4 . 2dly . To observe the Capacities and Inclinations of their Children , and as far as their own Ability will reach , to apply them accordingly , in due time , to some good honest Calling , that so being Train'd up to Industry , and in such a Trade as they are fittest for , they may not afterwards live idly , or be without means of a comfortable subsistance . 3. In Educating their Children , they are first to encourage them , by making them in Love with their Duty by Rewards and Commendations when they do well ; not to be always harsh and severe towards them , but to take St. Paul's Advice , when he bids Parents not to provoke their Children to Wrath , Col. 3.21 . That is , not to discourage or give them occasion of thinking hardly of their Parents as they will be apt to do , if they see they cannever please them . But if Children cannot be won to Vertue and Industry by this mild , gentle Method , then the Parents are not to fail of Correcting them , which ought to be severe , that they may fear it , not too often , or for slight faults , for that will harden them ; and to be inflicted not in Passion or any indecent Language , but such a Gravity as they may see it is contrary to your own Inclinations , and wholly for their Good . He that spareth the Rod , hateth his Son , saith Solomon , Prov. 13.24 . Thousands of Children are daily ruined for want of due Chastisement in their Youth . 4ly . Parents are to seek out and provide for their Children suitable Marriages in time convenient . 5ly . In all things to give them good Examples , to Pray for , and Bless them . Lastly , not only to maintain them in their youth , but as far as lawfully they can , by Industry and Frugality , to provide that they may live honestly afterwards , distributing their Goods amongst them , what they can spare in their Life-time , and the rest at their Death .

The Duties of Servants to their Masters , are 1. To obey all their lawful Commands . Servants in all things obey your Masters , Ephes . 6.6 . And this must be done freely and chearfully , with good will , doing Service , verse 7. 2dly . To be Faithful , that is , neither carelesly wasting , nor fraudulently embezilling or purloyning their Masters Goods . 3dly . To be diligent , dispatching the Duties of their Employment , without sloth or idleness , or spending time unprofitably ; and this not only when their Masters Eye is over them , or they think he may perceive and punish them , but even where he can never discover it ; for tho' he do not , God doth see and will avenge such wilful breach of Duty to your Masters ; therefore the Apostle requires Obedience from Servants in singleness of Heart , not with eye-service , as men-pleasers , but as the Servants of Christ , doing the will of God from the heart , Eph. 6.5 , 6. 4ly . To bear patiently and meekly the Reproofs and Corrections inflicted by their Masters , Not answering again , Tit . 2.9 . For surely rude replies do justly encrease their Masters displeasure and their own fault ; whereas when they are justly reprehended , they should be thankful for it , and resolve to amend and never offend in the like kind ; nay , tho' they are rebuked or corrected where they are in no fault , they are not clamorously or preremptorily to defend or justifie themselves , but take it patiently , as a just Punishment for their other Sins . This is St. Peter's Rule , Servants be subject to your Masters , with all fear , not only to the good and gentle , but also to the froward : For this is thankworthy , if a man for Conscience towards God endure Grief , suffering wrongfully : For what Glory is it , if when ye be buffeted for your faults , ye shall take it patiently ? But if when you do well and suffer for it , ye take it patiently , this is acceptable with God , 1 Pet . 2.20 .

The Duties of Masters are , 1. To have a care to instruct and Catechise their Servants , and to teach them the Fear of the Lord , 2. To be just in performing those conditions on which they were hired , to afford them sufficient Food and Rayment suitable to their Condition , and not to with-hold or diminish their Wages , for then he becomes an Oppressor . 3. Not to impose too hard or excessive Labours upon them , but to use them with Kindness and Bounty , and with that moderation and good Example , as may shew he forgets not That he himself also hath a Master in Heaven , Eph. 6.9 . Lastly , To Pray with and for them ; and plentifully to recompence their Service when they part from them , according as the Lord hath Blessed them by their Labour ; or when they have spent their Youth and Strength in our Service , not to turn them off , but provide a Competency to maintain them in their Age . When thou sendest him out free from thee , thou shalt not let him go away empty , Deut. 15.13 . Thou shalt not oppress an hired Servant that is poor and needy , whether he be of thy Brethren , or of the Strangers that are in thy Land within thy Gates . At his day thou shalt give him his Hire , neither shall the Sun go down upon it , for he is poor , and setteth his Heart upon it ; lest he cry against thee unto the Lord , and it be sin unto thee , Deut. 24.14 . I have insisted the longer on these relative Duties , because of the frequent failings which we may observe therein , and the grand Evils and Confusions that ensue thereupon .

The Sixth Commandment . Thon shalt not Kill .

The general effect of this Precept is , That the Life and Person of Man ( as bearing the Image of God ) be not invaded , but preserved ; and therefore that we are not to hurt our own Persons , or the Person of our Neighbour , but to procure , as much as in us lies , the safety thereof ; so that here is forbidden all kind of Evil tending to the impeachment of the safety and health of Man's Person , with every hurt done , threatned , or intended to the Soul or Body either of our selves or our Neighbours .

In particular , all Murders , making away of our selves , or impairing our own or others health by Intemperance , as Gluttony , Drunkenness , &c. So likewise all Duels , Manslaughter , Wounding or Maiming of others , Hatred , Malice , Calumny , Detraction , taking away or diminishing any Man's good Name : Anger , unjust Wrath , &c. He that sheddeth man's Blood , by man shall his Blood be shed , because God made man in his own Image , Gen. 9.6 . Bloody and deceitful men shall not live out half their days , Psal . 55.23 . Whosoever hateth his brother , is a murtherer , 1 John 3.15 . Whosoever shall say to his brother Racha , shall be in danger of the Council , but whoever shall say , Thou fool , he shall be in danger of Hell-fire , Mat . 5.22 . Be not hasty in thy spirit , to be angry , saith Solomon , Eccles . 7.9 . And , Thou shalt not avenge , or bear a grudge , saith God by Moses , Lev . 19.18 .

But this Law does not prohibit , but establish the execution of vindicative Justice by the Magistrate , who is to be a Terror to Evil Doers , by curbing Offences with fit Punishments , that one may rather perish than the Community , and others by that Example be deterr'd from Wickedness . To which is opposite too much lenity , such as Eli the High Priest was guilty of , 1 Sam . 2. which begets and encreases a greater liberty in sinning . And not only it is a Sin to kill , but also not to kill , when the Law of God requires it , as appears in the case of Saul , 1 Sam . 15.

Nor does this Command forbid a just War , but the same may lawfully be waged by Christians , as of old by the Jews , because the same is not prohibited in the New Testament , but on the contrary the Captain of the Capernaites , Matth . 8. and Cornelius the Centurion , Acts 10. are reckon'd amongst the Faithful ; neither did John dehort the Soldiers from War-fare , but advised them to be content with their pay , and not to commit injustice , Luke 3. Now that War is just , which is necessary , on a just cause , and warranted by the Supream Magistrate , and not managed by private Authority .

But because most of the violations of this Command proceed from Passion and inordinate Wrath , it will be necessary to fortifie our Souls with

Certain Considerations tending to the prevention or restraining our ANGER .

1. The First Rule in this Case is , That as soon as ever we perceive our Blood boil , and that we are moved , we must endeavour to repress and moderate our resentment ; and if we cannot altogether appease the Emotion within , yet by all means guard thy Tongue from breaking forth into outragious Speeches , for that Breath will but blow the Coals to a greater combustion both in thy self and thine Adversary ; where as if thou confine and stifle the flame within , there is hope that it may quickly be quenched ; especially if instead of raving at him that hath offended thee , thou betake thy self to Prayer , laying before God thine Infirmity , and beseeching him to guard thee in that temptation .

2. Consider often the excellency , loveliness and benefits of Patience and Meekness , and on the contrary the deformity and mischiefs of Rage and Passion ; how it distorts the Visage , captivates Reason , and during the Fit , renders a Man perfectly mad and distracted ; disinabling him either to speak Reason , or hear it , and exposing himself to all kind of disadvantages ; whereas he that preserves his mind in a calm , sedate temper , sees how to remedy the Ill , and is fure to triumph over his Adversary in the thoughts of all judicious Men : For he that revenges an ill turn , is at most but even with him that did it ; but he that neglects or forgives it , shews himself his Superior .

3. Consider further the great Discommodities attending this passion ; most true is our Proverb , An hasty Man never wants Wo ; he deprives himself of the Crown of Glory which is promised to the meek ; he becomes the Slave and Instrument of the Devil ; he kills his own Soul , to wound another's Body ; he forfeits Wisdom , for his Understanding is blinded ; he loses Justice , for the wrath of man accomplisheth not the righteousness of God , James 1.20 . He deprives himself of Friends , and the benefits of Society — Make no friendship with an angry man , and with a furious man thou shalt not go , Prov. 22.24 . And , above all , he deprives himself of the splendor and illumination of the Holy Ghost ; for God hath promised that his Spirit shall rest on none but the humble and peaceable , Isa . 66.2 .

4. When we see the Excesses of others , we ought to remind our own Faults , and how often and grievously we our selves offend other men ; that so the consideration of our own infirmities may render us apt to excuse the Failures of others ; but especially by thinking how heinously and frequently we trespass against God , and that if he should have been so severe to mark all that we have done amiss , we had long since been cut off : let us therefore imitate his patience and long-suffering , who hath commanded us to pray to be forgiven our trespasses , as we forgive them that trespass against us .

5. Especially we ought to set before us the Example of the Blessed Jesus , who endured all Reproaches and Torments for our sakes with a perfect patience ; and when he was reviled , reviled not again , 1 Pet . 2.23 . Now if he , the Lord of Glory-suffer'd thus unjustly , and yet so meekly from his own Creatures , with what Face can we complain of petty Injuries done to us ? Rather we ought to remember how great punishments our sins have deserved , and then , whether our Sufferings be from God or man , we must acknowledg them to be far less than what is due to us , and so cannot but be ashamed to be impatient at them . In fine , 't is the Office of a Christian Man in this life , to do good , and suffer evil , and to persevere therein with patience and joy unto the end , in imitation of Jesus Christ his Head .

The Seventh Commandment . Thou shalt not commit Adultery .

Here , under the name of Adultery , are signified all sins of that sort , committed either in the Body , or in the Mind of persons , whether married or unmarried . To shew the vileness of the breach of this Commandment , the scope of which is , That all Uncleanness and Impurity , together with all means and provocations unto Lust , be avoided ; and all Purity , honest Behaviour , continent and chaste Usage towards our selves , and our Neighbours , conserved .

This Sin not only spendeth a man's Goods , hurteth , wasteth , and consumeth his Body , Prov. 5.10 . and bereaveth him of his judgment and understanding — Whoredom and Wine take away the heart Hos . 4.11 . but most certainly throws him into a , state of damnation , if not repented of : For Whoremongers and Adulterers God will judge , Hebr . 13.4 . Be not deceived , neither Fornicators , nor Idolaters , nor adulterers , nor effeminate , nor abusers of themselves with Mankind &c shall inherit the Kingdom of God , 1 Cor . 6.9 . The Helps to avoid it are , 1. Labour in our honest Vocations ; Idleness is the Mother of Uncleanness . 2. Keeping a firm apprehension on our minds of the Omnipresence of God , who sees all our Actions thô in the dark , and never so secret . This Consideration arm'd Joseph against the Temptations of his Mistriss , How can I do this great wickedness , and sin against God ? Gen. 39.9 . 3. Care to keep a good Conscience — I find more bitter than death , the woman whose heart is snares and nets , and her hands as bands ; he that is good before God shall escape from her , but the sinner shall be taken by her , Eccles . 7.26 . 4. Temperance in Meats and Drinks , especially avoiding all Excess either in quantity or quality , and learn to mortifie and subdue your Body with Fasting . 5. To shun all occasions , make a Covenant with our Eyes , Job 31.1 . All other Vices may be conquer'd by Combat and Resistance , but Carnality is to be vanquisht only by flight ; therefore St. Paul saith , Fly Fornication , 1 Cor . 6.18 . Lastly , Fervent Prayer to God ; for this unclean Devil is of that kind of which our Lord saith , They are not to be cast out , but by Fasting and Prayer , Mat . 17.21 .

The Eighth Commandment . Thou shalt not Steal .

Hereby is forbidden whatsoever is prejudicial to our own , or our Neighbor's Wealth , that we no way hinder , diminish or abuse the same ; but that we give to every one that which is his , and do our best ( as far as our Callings and Means will suffer ) to preserve his Goods , and ( as occasion serveth ) help to encrease them by all lawful courses and honest dealing — Let him that stole , steal to more ; but rather let him labor , working with his hands the thing that is good , that he may have to give to him that needeth , Ephes . 4 : 28. Not purloining , but shewing all good fidelity , that they may adorn the Doctrin of God our Saviour in all things , Tit . 2.10 .

By this Commandment Property is establisht , and their Error confuted who hold Community of Goods : For whereas Theft is forbidden , it necessarily implies distinct possessions , or Meum & Tuum ; some things mine , and some things thine .

The occasion of this Precept was , that Covetousness , which naturally adheres unto us , whereby it comes to pass that we are not contented with our Estate and Means , but lust and long after other mens , and use of all our endeavours to compass them , whether by right or wrong ; from whence arise Frauds , Cheating , Injuries , Oppressions , Thefts and Robberies . All which are here prohibited , not only when committed directly , as when by open violence ; or privately , without the Owner's consent , we take away another Man's Goods : But also when it is done indirectly , by deceit in buying or selling , using false Weights or Measures , perverting of Justice , over-reaching one another in Contracts , taking unlawful Usury , running into Peoples Debt , when we know we are not able , or do not use our utmost Endeavors , or make Conscience to pay them , and the like .

In all such Cases if we have done any wrong , we must , to our utmost Ability , make Restitution either to the Party or his Heirs , if known ; or if unknown , by bestowing the value in charitable Uses to the Poor : For God strictly requires , that if any thing be unjustly gotten , either by Violence , or by Fraud and Deceit , or any other ill way , Restitution be made to the true Owner , Lev . 6.2 . Numb . 5.6 . of which we have Examples before the Law in Jacob and his Sons , Gen. 43.12 , and 21. under the Law by the profession of Samuel , 1 Sam . 12.4 . and the practice of Micah , Judges 17.2 . who thô an Idolater , yet made Conscience of it ; and under the Gospel in Zacheus , Luke 19.8 .

This Restitution is a Duty necessarily to be performed by all that hope for Salvation : For without it we can neither have any true Faith to perswade us , That our sin of Theft is remitted ; nor any sincere Repentance : For God pardons no Sin which we will pertinaciously retain and live in , Prov. 28.13 . But he that restoreth not ill-gotten Goods , liveth still in his Theft , and repenteth not of it , seeing Restitution is an inseparable Fruit of Repentance , Ezek . 33.15 .

Now this Restitution ought to be of all the whole that is unjustly gotten , either by Force or Fraud ; by Contract , or out of Contract ; by Calumny , False Accusation , Lying , Oppression , or any other ill Course ; if the Party be able ; or at least so much to the utmost as he is able : yea , the Law of God required that to the principal , a fifth part should be added , Lev . 6.5 . Num . 5.7 . And even Equity itself requires , that besides the principal , so much more be added as the person is damnified by this unjust detention of his Goods .

Nor is this work to be put off unto the end of our Lives , or after our death ; but as soon as ever we heartily repent , and desire Forgiveness , we must confess , bewail and forsake our Sin , that God may be reconciled unto us , and then we must make satisfaction to our wronged Neighbor ; If thou bring thy Gift before the Altar , and there remembrest that thy Brother hath ought against thee , leave there thy Gift before the Altar , and go thy way ; first be reconciled to thy Brother , and then come and offer thy Gift .

There are Four Vertues must concur in the right use of our Goods . 1. Justice in getting them . 2. Parsimony or Thrift in keeping them , whereby we honestly preserve them that they be not vainly and unprofitably mispent . 3. Frugality in enjoying them ; whereby we dispose of our Goods justly and honestly gotten , to fit and necessary Uses in a fober and moderate manner . 4. Liberality in communicating them .

To this last Vertue the Holy Scriptures invite us , 1. By positive Commands , enforced with most urgent Reasons , Luke 6.30 , 31 , 32 , 33 , 34 , 35 , 36. Give to every man that asketh of thee — And as ye would that men should do to you , de ye to them likewise . For if ye love them who love you , what thank have ye ? for sinners also do even the same . And if you lend to them of whom you hope to receive , what thank have ye ? for sinners also lend to sinners , to receive as much again . But love ye your Enemies , and do good , and lend hoping for nothing again , and your Reward shall be great , and ye shall be the Children of the most High : For he is kind to the unthankful and to the evil . Be ye therefore merciful as your Father is also merciful . 2. By most endearing Promises , Ver . 38. Give , and it shall be given unto you ; especially of Life Eternal . Mat . 25.34 , 35 , 36. Come ye blessed of my Father , &c. I was hungry , and ye gave me Food . Naked , and ye cloathed me . Sick , and in Prison , and ye visited me .

On the contrary , covetous persons commit a double Theft : 1. Against their Neighbours , seeing God hath not made them absolute Owners of their Riches , but Stewards , who must dispose of them also for the good of others ; which if they do not , they rob them of their right , James 5.1 , 2 , 3. 2. Against themselves , in defrauding their own Souls of those Blessings which God hath allowed them , Eccles . 4.8

As for such Misers : 1. None are more wicked , seeing they are neither good for themselves nor others , Eccles . 14.5 . 2. None poorer , since thô they possess much , yet they enjoy nothing , and want as well what they have , as what they have not . 3. None more foolish , seeing they want for fear of wanting , and live poor that they may die Rich , not knowing who shall enjoy it . And 't is generally observable , that what is scrap'd together by sordid Covetousness , is lavisht out by vain Prodigality ; or ( if I may be allowed to speak it in the language of one [ Cartwright ] of the best Poets of the last Age )

This Curse , Fate justly makes the Miser's Lot , The young Fool spends , what e're the old Knave got . 4. None are more wretched , seeing they deprive themselves both of the comforts of this life , and of the joys of the life to come .

I have the more insisted on this filthy Vice of Covetousness , of which our Saviour bids us beware , Luke 12.15 . and which is by the Scripture pronounced to be Idolatry , Mat . 6.24 . Coloss . 3.5 . Ephes . 5.5 . and the Root of all Evil , 1 Tim . 6.10 . Because there are none more upbraided with it as this day , ( how justly , let them examin their own hearts ) than the generality of those that pretend highest to the profession of true Christianity , unto whom I would seriously recommend the perusal of James 5.1 . Go too now you rich men , weep and howl for the miseries that shall come upon you . Your Riches are corrupted , and your Garments are moth-eaten . Your Gold and Silver is cankred , and the Rust of them shall be a witness against you , and shall eat your flesh as it were fire , &c.

The other Extreme , is Profusion and Wastefulness ; whereby People by spending above their means in unnecessary , dishonest , and riotous courses expose themselves to the Devil's Temptations , in using unlawful means either to recover what they have mispent , or to supply their Extravagance : And so Luxury becometh the Mother of Covetousness , and Covetousness the Nurse of Luxuriousness , one Sin being naturally apt to beget another , tho' seeming of a quite contrary nature .

The Ninth Commandment . Thou shalt not bear false witness against thy Neighbor .

As the 6th Commandment secured Mens Lives , the 7th their Chastity , and the 8th their Goods , thereby setling and promoting Peace , Purity , and Justiee in the world ; so the end of this Precept is the conservation of truth amongst Men , and of our own and our Neighbor's Fame and good Nam .

For such is our Natural Corruption , that it maketh us prone to Lie ; As soon as they are Born they speak Lies , Psal . 58.3 . Every Man is a Liar , Rom. 3.4 . Nay , we are apt to Lie not only for Advantage , but without any Cause , out of meer Vanity ; and no less ready are we to Trespass against the Fame and good Name of others , which ariseth out of Envy and Pride , disposing us to Abase others to Advance our selves .

These Evils are restrain'd and condemn'd by this Command which generally forbiddeth all Untruth , and False , Vain , Offensive Speeches , comprehended under the term of Bearing False Witness , as being the chief , and of all others the most pernicious to our Neighbour's fame and estate .

't is an ill , tho' common , Proverb , and of bad Tendency , That Words are but Wind ; for great Care is to be had of our Speech , seeing it is an excellent Faculty peculiar to Man , and being a special Gift of God , it must not be Abused to his Dishonour , our Neighbours hurt , and our own Destruction ; neither are Words slightly to be regarded , seeing we must for every Idle Word give an Account , And by our Words we shall be Justified , or Condemned , Matth . 12.37 . And the Wise Man assures us , That Life and Death are in the power of the Tongue , Prov. 18.21 . And that a wholesome Tongue is a Tree of Life , whereas a Bad Tongue is an unruly Evil , and full of deadly Poison , James 3.8 . Which if we do not subdue and Rule , whatsoever profession we make of Religion , it is all in Vain , James 1.29 .

Our Speeches therefore must be both true and charitable ; For these must always go inseparably together , since Charity rejoiceth in Truth , 1 Cor . 13.6 . and the Truth must be spoken in Love , Ephes . 4.15 .

There are divers great and weighty Reasons which should dissuade and terrifie all persons from this odious Sin of Lying . As , 1. Because God is true , and the Author of Truth , and the Devil a Lyar , and the Father of Lyes : And as Truth maketh us like unto God , so Lyes render us like the Devil . 2. Because it is strictly forbidden in the Scriptures , Lev . 9.11 . Exod . 23.7 . Col. 3.9 . Ephes . 4.25 . and condemned as the Spawn of the old Serpent , John 8.44 . and a thing abominable and odious unto God , Prov. 12.22 . whence the Lyar is said to sin grievously , not only against his Neighbour , but also against God himself , as in effect thereby denying his Omniscience , Lev . 6.2.3 . Because it perverteth the use of Speech , taketh away all Credit and Faith between Man and Man , and tends to overthrow all Human Society , which cannot stand without Contracts , Commerce , and Testimonies ; nor they without Truth . 4 Because God severely punished Lyars , Prov. 19.5 . Psal . 5.6 . Acts 5.3 . And that both in this life with Infamy and Disgrace , ( for it maketh a man base , infamous , and of no credit , so that usual Lyars are not believed even when they speak truth ) and in the Life to come ; For it excludeth out of Heaven , Rev. 22.15 . and casteth Men into that Lake which burneth with Fire and Brimstone , Rev. 21.8 .

That we may not be guilty of violating our Neighbour's Good Name , ( which to a good Man is no less dear than his Life , Eccles . 7.2 . Prov. 15.30 . ) we must observe these Duties ,

1. To maintain an inward disposition , care and study , to preserve it ; sincerely to be glad of , and rejoice in , his fair Reputation , and to be grieved when it is Sullied and Blemished ; as also willingly and chearfully to hear his Praises , which is a sign of an honest Heart untainted with Envy and Self Love .

2. To shut our Ears against , and discountenance , Tale-bearers , Whisperers , and Slanderers , for their detractions cannot hurt our Neighbour's Good Name if we will not hear and believe them . The North Wind driveth away Rain : so doth an Angry Countenance a Back biting Tongue , Prov. 25.23 . And 't is one of the Characters of him that shall be admitted a Citizen of Heaven , that he must be one , That Backbiteth not with his Tongue , nor doth Evil to his Neighbour , nor taketh up a Reproach against his Neighbour , Psal . 15.3 .

3. Not to Nourish hard Suspicious Conceits of our Neighbour , but when they arise to suppress them , if the grounds of them be not evident , or very probable ; we are not rashly to believe Evil of him , not sinisterly to construe all things well done and spoken by him , and to Interpret and take things doubtful in the most favourable sense , and better part .

4. Silence and Secresie , for it is a Christian Duty to keep secret our Neighbour's faults which proceed from Infirmity and Humane Frailty : we are not to publish them to his Reproach , much less to divert our selves , or others , with making sport at them , for therein we Contract on our selves his Guilt , and offend worse than he , such things being matter of Sorrow , not Merriment . In fine , we are never to divulge , or speak of them , unless it be either , First , To amend him by Admonition , and grave , modest , seasonable , Reproof , Lev . 19.17 . Matth . 18.15 . 1 Cor . 1.11 . Or Secondly , To give necessary warning to the Hearer , that he may prevent some Evil that is intended against him , or danger which he may incur , Jer . 40.14 . Acts 23.16 . Or Thirdly , To preserve him , that he be not infected with the Contagion of his sin , with whom he Converseth . Or Lastly , When a Man is necessitated for the Publick Weal to discover anothers Faults and Crimes for the sake of Justice , and lest by silence he himself become Accessary unto them , as in Cases of Treason , Murther , Felony , &c.

5. To consider the Odious Nature of this sin of Detraction , or the blacking and branding of our Neighbour's Good Name by secret and malicious Words , or , ( as the manner of too many is , ) by giving suspitious Hints , and dark Innuendo's , which is as certain a way of Murthering any Man's Reputation , and more likely than the broadest Calamities , for it affords him not the opportunity of clearing his Innocence ; and therefore this Vile Practice in the Holy Scriptures is compared to Bows and Arrows that Shoot in secret , Jer . 9.3 , and 8. Psal . 64.3 . To Coals of Juniper , Psal . 120.4 . To a Sword , Prov. 12.18 . To a Razor , Psal . 52.2 . To the Tongue of a Serpent , Psal . 104.3 . Eccles . 10.11 . Moreover it is generally the sign of an Hypocrite , for such will declaim against the sins of others , that themselves may be thought very Good and Religious ; and above other sins it maketh Men like unto the Devil , who hath his Name from Slandering , as having made it his business from the beginning , 2 Tim . 3.3 . And as there are few of these Whisperers that speak truly of other Men's Faults , but either devise Calumnies of things that are not at all , or add at least something that is untrue of their own ; so , tho' a Man should in such Case speak nothing but the Truth , yet if it be Maliciously to do Hurt , or out of a vain Custom to keep his Tongue in Ure , he is a Slaunderer ; and offendeth if not against Truth , yet against Charity . So much of this too prevalent Vice of Back biting , and Wounding our Neighbours Good Name in private , or ordinary Discourses .

That which this Precept more expressly for bids is , Falshood and Corruption in Publick Testimonies , and Legal Proceedings , which are to be regarded above others , because it is the Judgment which God maketh , rather than Man , Deut. 1.17 . 2 Chron 19.6 . And therefore he that perverteth this Judgment , maketh God himself , as much as in him lies , guilty of his sin of Injustice .

Perjury is a sin most Odious and Abominable to God and Man , Prov. 6.18 . and therefore God made Choice thereof as most Hainous , to comprehend under it all sins of the like kind ; as in the other Commandments , Murther , Adultery , Theft . For he that giveth a false Testimony in a Court of Justice , Sins first , Against the Judg whom he laboureth to pervert ; Secondly , Against the Party concern'd ; and Thirdly , Most of all against his own Soul ; for a False Witness shall not be unpunisht , Prov. 19.5 .

Under this Head also all perversion of Justice and Right , either by Judges , Jurors , Advocates , &c. is included .

As we are not by any means to Violate our Neighbour's Good Name , so we are bound to preserve our own .

Now the means of getting and preserving a Good Name , are

1st , Above all things to seek God's Glory , in a serious study to walk before him in Holiness of Life , and the Exercise of all Good Works . 2dly , To avoid Vain Glory , whereby Men seek more the praise of Men than of God . 3dly , To prefer the Testimony of a good Conscience before the Applause of Men , and therefore to take more care to be really good , than to seem so ; and rather to approve our Hearts unto God , than our outward Actions unto Men . 4thly , To avoid Hypocrisie and Dissimulation , which tho' for a time it may gain a Reputation amongst Men , yet at length God will pull off this false Vizard , and expose the Hypocrite to Shame and Contempt . 5thly , To avoid that Glory which some Men seek to gain by Villany , or Vanity , which were to Glory in our Shame . 6thly , To abhor Flatterers and Parafites , and to love those who faithfully Admonish us when we Err , and Reprove us when we Offend . 7thly , To be severe in Judging our selves , and Charitable in Censuring others ; for if we think well of others , they likewise will think well of us . Lastly , Not to attempt great matters above our power , to gain an Opinion of great Parts and Abilities , but to be lowly in our own Eyes . And tho' we must seek God's Glory by good Report , and evil Report , ( 2 Cor . 6.8 . ) yet if he shall be pleased to Bless us with unaffected Fame , and an Honourable Reputation , we are thankfully to accept it , and use it as an Encouragement in well doing .

The Tenth Commandment . Thou shalt not Covet thy Neighbour's House , thou shalt not Covet thy Neighbour's Wife , nor his Man-Servant , nor his Maid Servant , nor his Oxe , nor his Ass , nor any thing that is His .

Some there are that divide this Tenth Commandment into Two , making one to concern our Neighbour's House , the other his Wife , &c. But that such their distinction is frivolous and unlawful , as well as their Confounding of the two first Commandments into one ; appears 1st , Because the general Closure , Nor any thing that is his , shews it to be but one Command . 2dly , The substance of the Precept is in these words , Thou shalt not Covet , as St. Paul Cites them , Rom. 7.7 . 3dly , They are contain'd in one Verse and Sentence , whereas the rest , tho' short , are set down in distinct Verses . 4thly , In Deuteron . 5. the Coveting our Neighbour's Wife is first handled ; so that if these were Two Precepts , Moses of the Tenth should there have made the Ninth .

The proper Objects of this Precept are Men's Appetites , Thoughts and Affections , towards themselves and Neighbours ; and the End of it is to shew that God's mediate Worship is to be performed not in outward Actions only , but in inward Affections also . And as the first Commandment is the Rule of the first Table ; so is this of the second Table ; for as the first Precept directs the Heart , so the rest the Actions also : So the 5th , 6th , 7th , 8th , and 9th , Precepts Order our Actions , but the 10th our very Heart . Whence 't is evident , that this Precept is not superfluous .

For hereby God shews the perfection of that Charity which in his Law he requireth of us , and the Excellency of it above all Humane Laws ; for as God is a Spirit , who is Omniscient and searcheth the Heart , so he requires Spiritual Obedience , Rom. 7.14 . And bindeth by his Law , ( which is spiritual like himself , ) not only the Hand , Tongue , and outward Man , as Men do by Humane Laws , but even the most inward hidden , and secret Thoughts and Desires of the Mind and Heart ; so that as we must not Imagin , or desire any thing tending to our Neighbour's Hurt , but with all the powers of our Souls , exercise Charity in doing them good , not seeking our own good only , but theirs also , 1 Cor . 13.5 . Teaching us chiefly to observe our Hearts , and suppress the first and inward Motions of sin . Keep thy Heart with all diligence , for out of it are the Issues of Life , Prov. 4.23 .

His Wife . ] The Wife of another must not be coveted ; for such is the Union in Marriage between Man and Wife , that it is unlawful to covet another Man's Wife , not only to commit Adultery , but to enjoy for his own , tho' by lawful means , and after the other's death ; For he cannot so covet her , but he must withal wish the Husband's death .

His Man servant , nor his Maid servant . ] These we are forbidden to covet , much more to use any means to intice them from their Masters to come to us ; For tho' this were a greater Sin amongst the Jews , because they had a propriety in them , their Servants being part of their Goods : yet it is a Sin also amongst us , as being against Charity , and the common Rule of Justice , which enjoineth us to let every one have his own , and to do unto another as we would have him do unto us .

His Ox nor his Ass. ] These are named , to comprehend all other Goods moveable or immoveable , because they are of most necessary use . And lest we should think it lawful to covet any other thing not here named , 't is added — Nor any thing that is thy Neighbors , whether it be for necessity , profit , or delight .

In the affirmative part this Precept requires at all times a pure , just , and charitable heart towards our Neighbours , and continually to make War against the Flesh , and the Lusts thereof .

Some Helps towards the fulfilling of this Command , are ,

1. To mortifie Self-Love , and not to seek our own , but every man anothers wealth , 1 Cor . 10.24 .

2. To banish Envy from our Breasts .

3. To labour to be content , to which end consider First , How many want those good things which thou enjoyest , who are far more worthy of them . Secondly , Thine own unworthiness of the least of God's Benefits . Thirdly , Meditate and relie upon God's Providence and Fatherly Care , who provideth all things necessary for thy Good and Salvation .

Lastly , Tho' we cannot in our present state of Corruption entirely and exactly keep this Command ; For who can say his heart is clean ? Prov. 20.9 . which should humble us in the sight and sense of our sins , which have made us subject to the wrath of God , and the curse of the Law ; that so despairing in our own Merits , we may with the more ardent desires flie unto the mercies of God in the satisfaction and obedience of Jesus Christ ; so being by Christ freed from the curse of the Law , we are to study , and with the highest diligence endeavor to conform our selves , our Souls and Lives to the prescript Rule of this holy and most perfect Law ; and that mortifying the Flesh , with all the Carnal Concupiscences and Lusts thereof , we be daily more and more renewed unto the Image of God in all Holiness and Righteousness , and walk worthy of our high Calling , and that profession we make of being the Followers of the Holy Jesus . In order to which PRAYER for the assistance of the Holy Spirit , being absolutely necessary , I shall in the next place treat thereof .

CHAP. IX . Of Prayer , it ought not to be in an Unknown Tongue ; To Angels , or Saints departed unlawful ; nor warrantable for the Dead . A short Exposition on tho Lord's Prayer .

I. PRayer is a Religious fiducial calling upon God , in the Name of Christ , with the heart , and sometimes with the voice , according to his Will for our selves and others , consisting generally of Confession of Sin , Petition for Grace , and giving of Thanks .

It is both a Duty , and at the same time the highest Priviledge ; whereby the poorest Soul can at any time approach the Throne of Grace , and pour out the desires of his Heart in all Straits , and for supply of all Wants , to the great and glorious Monarch of the Universe , as to a Father and a Friend , with assurance of being heard . It is the Hand of Faith , the Key of God's Treasury , the Soul's Solicitor . It procureth all Blessings , preventeth Judgments , sanctifieth all Creatures that they may do us good , seasoneth all Crosses that they can do us no hurt . It keeps the Heart in humility , the Life in sobriety , strengthneth all Graces , overcomes all Temptations , subdueth our Corruptions , purgeth our Affections , makes our Duties acceptable to God , our Lives profitable unto Men , and both Life and Death comfortable to our selves ; the end of it being God's Glory , and our Salvation .

II . From this Definition or Description of Prayer , as we are taught the excellency and necessity thereof , so likewise , that for persons to use Prayers in a Language that they do not understand ; or to prescribe that the publick Prayers and Service of God in the Church , be performed in a Tongue Unknown , or not understood by the generality of the People , is a great abuse and prophanation of this holy Duty , and , indeed , no better than vain Babling , or a mocking of God .

Because , 1. The very essence of Prayer consisteth in the hearty concurrence of the Understanding and Will , for want of which the Lord complains , This people draweth nigh to me with their lips , but their hearts are far from me .

2. Nor is a general devout Intention sufficient , because God requires , That we pray with the Spirit , and with the Understanding also , 1 Cor . 14.15 . Throughout which whole Chapter , St. Paul professedly argues against praying and speaking in an Unknown Language in the Church , even in those on whom the Gift of Tongues was miraculously conferr'd .

III . We ought to pray to God alone , and to address our selves in and through the Mediation of Christ only . Mat . 4.10 . Thou shalt worship the Lord thy God , and him only . Psal . 50.15 . Call upon me in the day of trouble . Isa . 42.8 . My glory I will not give to another . Luke 11.2 . When ye pray , say , Our Father which art in heaven . Col. 2.18 . Let no man beguile you in a voluntary humility , and worshiping of Angels . 1 Tim . 2.5 . There is one Mediator between God and men , the Man Christ Jesus . John 14.3 . No man comes to the Father but by me , with many other the like express Texts .

IV . Hence it follows , that praying to Angels , or Saints departed , is unlawful ; which further appears , by the following Considerations .

1. Because praying to Saints departed is not only vain and impertinent , since those that use it cannot shew how 't is possible , or so much as probable , that the Saints should know their Prayers ; and the Scripture seems to teach the contrary — ( The dead know nothing more , Eccles . 9 5. that is , none of the Transactions of this lower World . And Job 14.21 . speaking of the dead , saith , Whether his Children shall be noble or ignoble , he shall not understand . ) But the same is also very dangerous , because Omniscience and Omnipresence , which be God's peculiar Attributes , are , by this practice , ascribed to those Creatures , at least by the natural tendency of the Action , tho' perhaps the Worshiper does not apprehend it so : For how else , for Example , shall the Blessed Virgin Mary hear a thousand Suppliants in a thousand different places calling upon her for several things at one and the same instant ?

2. Because we must pray to none , but to whom we may do it in Faith without doubting , and upon good grounds , believing that we shall obtain , Mat . 21.22 . James 1.5 . But what Faith can we have in a practice uncommanded , nay , prohibited by God ? What Faith when we are not , nay cannot be sure that the Saints we address to , do hear our Prayers , much less that they will or can grant them ? We do not believe in Angels or Saints , therefore how shall we call on them on whom we have not believed ? Rom. 10.14 .

3. Because the same is injurious to the Honour of Christ , who is our sole Mediator , not only of Redemption , but of Intercession too , Rom. 8.24 . Hebr . 7.25 . Our great and onely Master of Requests in the Court of Heaven , hath not only both invited and commanded us to apply our selves to none but him , but graciously promised to answer us . John 14.6 . No man comes to the Father but by me . And ver . 3. Whatsoever ye shall ask in my Name , I will do it .

1 Object . To evade the Force of these Arguments , the Romanists wonderfully puzzle themselves . Sometimes they alledge , That they give not the Honour due to God to these glorious Creatures , and to that purpose they invent Distinctions where there is no difference , as between Latria and Dulia , and tell us of Religious Worship , Supreme and Subordinate , Absolute and Relative , Terminate and Transient , &c.

Answ . But we have proved before , That there is but one only Object of Religious Worship , and so the same can be but of one kind , ( tho' Civil Honours may be various , because the Objects are so , as one sort of Respect is paid to a Father , another to our Prince , another to a subordinate Magistrate , &c. ) and so all this Smoke vanishes ; For Prayer being an Act of Religion , of Worship , and of Faith , ought not to be offered to any Creature .

2 Object . Sometimes they pretend , They only honour the Saints in Heaven , as they do good Men on Earth , and do but pray to them for the assistance of their Prayers ; and that God , by some means , makes known such their Prayers to the Saints .

Answ . To this I answer , 1. That this Pretence is contrary to their Practice ; for in their ordinary Prayers , Praises and Thanksgivings , they most commonly join the Virgin Mary with God , Jesu Maria ! coming in one word out of their mouths ; and , Glory be to God and the blessed Virgin , makes but one complete Doxology at the end of most of their Books . 2. Besides the vast difference between desiring the Prayers of a good Man present here on Earth , and praying to Saints in Heaven ; for the former of which we have Precept , and various Examples , but none of the latter . I say , this Suggestion is contrary to their Council of Trent , which Sess. 25. delares , That 't is good and profitable , [ it seems themselves thought it not necessary ] supplicitèr Invocare , as humble Suppliants to invoke or call upon the Saints , who reign together with Christ , and to flie not only to their Prayers , but help and assistance too , for obtaining benefits from God , through his Son Jesus Christ our Lord , who is our only [ they would not say Intercessor , but ] Redeemer and Saviour . 3. If the Saints cannot know our Prayers till God acquaints them therewith ; as for Example , when a Roman Catholick Seaman prays to St. Nicholas ( the reputed tutelar Saint of that profession ) to preserve him from Shipwrack , God must signifie to that St. Nicholas who it is calls upon him , and for what , before the Saint can use any Intercession in the Affair ; why then should not the poor Creature much rather go immediately to God , whom he is surc the Winds and the Seas obey ? Is God less kind and merciful than the Saints ?

3 Object . To help themselves out here , they say , 't is more humble to go to God by the good Offices of the Saints , than rudely to press in upon the Divine Majesty , as when we have to do with a Prince , we get some Favourite to facilitate our admission , and countenance our Petition .

Answ . This Comparison is dishonourable to the Almighty , his ways are not as the ways of men , nor his thoughts as their thoughts . The best and greatest of Princes , tho' analogically called Gods , are yet really but men , to whom we cannot speak when and where we would , but to God who is everywhere , and always present , we may . Man , perhaps , sometimes , thrô Pride will not , or , thrô Carelesness , regards not ; thrô Ignorance knows not , or , thrô Business , cannot hear and redress the Grievances of such as sue unto him : Or his Attendants may keep off Petitioners , and not allow them Access . But there are no such Impediments in God , therefore no such need of making an Interest in the Saints to address our Supplications to him , who is a God hearing Prayers , and to whom therefore alone the desires of all flesh should come .

Lastly , They alledge , That their praying to Saints is not injurious to God or Christ , because they pray not to them as to God , but address their Prayers only as to his Mother , his Friends and Favourites , whom they suppose to intercede only in his Name and Mediation .

Answ . If Prayer be an Act of Religious Worship , and so due only to God , you ought not to offer it to any Creature , tho' never so much a Friend ; For the Lord is a jealous God . Now suppose a married Woman accused of lying every Night with her Neighbour , not able to deny the Fact , should go about to justifie it , by maintaining the Act is not Adultery , because she never lies with him as her Husband , but as her Husband's special Friend and near Relation , Would such a Plea be allow'd in any Judicatory ? 't is the proper Office of the Lord Jesus , to offer up the Prayers of his People to be our Advocate with the Father , 1 John 2.1 . And to appear in the presence of God for us , Hebr . 9.24 . Therefore to apply our selves to any other Mediators in Heaven , to represent our Prayers to God , in what manner , or upon what pretence soever it be , is highly derogatory to the Honour and Office of the Blessed Jesus — This much was thought fit to be said touching the Object of our Prayers , or who we are to direct them to .

V. The Subjects of Prayer or Persons for whom we are to pray , are our selves , and others ; in general , all Men living , even our Enemies , Mat . 5 44. but principally for those that are of the Houshold of Faith . For all sorts and degrees of Men , especially publick persons , as Rulers , and such as are in Authority ; or Ministers , who watch over our Souls : As also for our Relations , Friends , Benefactors , and such as desire , or for whom we have promised our Prayers . But it is not our Duty to pray for the Dead , because

1. Whatsoever is done without Faith , is sin , Rom. 14.23 . But for praying for the Dead we have no Command from God , nor Promise to be heard , nor Example in Holy Scripture , and consequently we cannot do it in Faith . 2. Such Prayers are vain and unprofitable ; Now the Child is dead , why should I fast and pray , saith David ? 2 Sam . 12.23 . As the Tree falleth , so it lieth ; And as Death leaveth a Man , so will Judgment find him . They that dye in the Lord are blessed , Rev. 14.13 . and need not our Prayers ; and those that dye in their Sins , can have no benefit by them : For out of Hell there is no Redemption .

VI . We have a prescript Rule , and perfect pattern of Prayer of all kinds , left us in that Prayer which our Lord and Saviour Christ taught his Disciples , ( and in them all succeeding Ages ) thence call'd , The Lord's Prayer .

This is both a Prayer which we both may and ought to pray ; and also a platform of Prayer , whereunto we are to conform , and by which we ought to regulate all ours ; and therefore , as St. Matthew biddeth us , pray after this sort , Mat . 6.9 . so St. Luke biddeth us , when we pray , say , Our Father , &c. Luke 11.2 . The one propounding it as the most perfect Model to be imitated , the other as the most excellent Form to be used of all Christians .

The Lord's Prayer consisteth of three parts 1. A Preface . 2 Petitions . 3. A Conclusion The Preface is contain'd in these words , Our Father which art in Heaven .

Our Father . ] These words contain 1. A Duty . 2. A Prerogative . The Duty is implied in the first word Our , whereby we are taught what Charity and Affection should reign in the hearts of Christians , that they are bound to pray one for another , as well as each for himself . As the Eye seeth not for itself alone , but for the good of the whole Body ; and the Hand laboureth not for it self alone , but for the whole Body : so should we be Suitors to Our God and Father for all Graces and good Things for our Brethren , all that are or may be Children of the same Father with us . The Prerogative is signified by the word Father , whereby we are taught , that God in Christ is become our Father , and giveth us both the priviledge , ( John 1.12 . ) and Spirit of Sons ( Gal. 4.6 . ) so to call him . By Father therefore here is not only understood the first person of the Trinity , but the whole Trinity ; For as God is said to be our Father in respect of Creation , Redemption , and Preservation , so the whole Trinity have their parts in them all ; And as the Name of Father , when it is put with any other person of the Trinity , is taken personally , that is , for the first person of the Trinity ; so when it is put with his Creatures , it is taken essentially for the whole Trinity ; so that in Christ our Mediator , we that were by nature the Children of wrath , are become the Sons of God , and Heirs of eternal life , Eph. 2.3 . Herein , 1. The wonderful Love of God is manifested , Behold what Love the Father hath shewed unto us , that we should be called the Sons of God , 1 Joh 31.2 . That we have good warrant to call God Father , for we have God's promise , You shall be my people , and I will be your God , Ezek . 36.28 . We have Christ's Command here , When ye pray , say , Our Father ; And we have the Holy Ghost's Instruction , Rom. 8.15 . Ye have received the Spirit of Adoption , whereby we cry , Abba , Father . 3. Hereby our Faith is much strengthned in our prayers , since we pray not to an inexorable Judge , but to a merciful , tender , loving Father — If ye then being evil , know how to give good gifts unto your children , how much more shall your Father which is in Heaven give good things to them that ask him ? Mat . 7.11 .

4. If God be our Father , there is to this Priviledge annext a necessary Duty on our parts , that we should both reverence and imitate him as our Father — A Son honoureth his Father , and a Servant his Master : If then I be a Father , where is mine Honour ? If a Master , where is my Fear ? Mal . 1.6 .

Which art in Heaven ] These words direct us to meditate on the Greatness , Glory , powerful Providence , Wisdom and Holiness of that infinite God , to whom in our Prayers we approach , in which respects he is said to dwell in the High and Holy Place , Psal . 11.4 . Isa . 57.15 . Not that he is excluded from Earth , or included in Heaven , or any place ; For he filleth all places , and the Heaven of Heavens is not able to contain him , Jer . 23.24 . 1 Kings 8.27 . But he is especially said to be in Heaven , for these four Causes . 1. Because his Glory is most manifested there ; even as the Head or the Heart may be said to be the Seat of the Soul , because its Operations are there most seen , tho' it be not in any one part of the Body included ; so the Lord is said to be in Heaven , because his glorious Majesty doth there most appear . 2. Because Heaven is the place where Christ's Body is , the Palace of Angels , and Court of Saints , where they behold the glorious Face of God , and where we all expect the Consummation of our Happiness . 3. Because God doth there Reign perfectly , that is , absolute Obedience is there paid unto him . 4. Because from thence he manifesteth himself unto us by Revelations , Visions , &c. and from thence governeth the World , sending Light , Heat , Rain , &c. so that whereas God our Father is said to be in Heaven , his Majesty doth not only appear , but also his Dominion and Power , to which all things in Heaven and Earth are subject ; For as his Goodness in the word , Father ; so his power in these words , Which art in Heaven , are manifested .

This therefore teacheth us , 1. That we must humble our selves in our Prayers before the great God of Heaven and Earth , who is able to damn both Body and Soul in Hell-fire ; and that we ought to come before him with all possible Reverence , because tho' he vouchsafes us the Honour to call him Father , yet he is not an ignoble or earthly , but an heavenly Father , and a most glorious and tremendous Majesty . 2. That we ought , when we pray , to elevate our hearts to Heaven , and there be as it were present with God . 3. That we ought especially to pray for heavenly things , look for all good things for Body and Soul from thence , and take care likewise that our Conversations be holy and heavenly . — Thus far of the Preface .

The Petitions of the Lord's Prayer are in number six ; whereof the first three ( like the first Table of the Law ) especially concern God's Glory ; the other three ( as the second Table ) our own good .

This Order is observ'd , to put us in mind , that the Glory of God is to be prefer'd above all things ; and yet so kind and merciful is our Lord , that both the Petitions in this Prayer , and the Precepts of the first Table of his Commandments ( which both principally relate to his own Worship ) are likewise as pertinent to that which tends to the preservation and happiness of Mankind , as the other which more immediately refer to our Welfare and Necessities .

The First Petition .

Hallowed be thy Name . ] That is , that in all things God may be glorified ; that He , who in himself , his Word and Works is most holy and glorious , may be acknowledg'd and honour'd as such , by us and all Mankind , Psal . 96.8 . 1 Pet . 2.9 . For ,

1. By Hallowed or Sanctified , is not meant that we should or can add Holiness to God ; but to acknowledg God's Majesty holy , and every way excellent as it is . The like phrase being used , Luke 7.35 . Wisdom is justified of her Children ; that is , acknowledged and declared to be just .

2. By the Name of God , we are to understand God himself , ( 1 Kings 5.5 . Isa . 26.8 ) as he maketh known to us the Fame and Glory of his Nature , otherwise unconceivable ; the Nature of a thing being in Scripture call'd its Name , as Acts 1.15 . So that in this Petition we desire these three things : 1. That we may be enlightned to know the Majesty of God aright as far as we are capable , and it is expedient for us . 2. That we may confess and acknowledg the Lord to be such an One as the Scriptures have Recorded of him concerning his Greatness , Worthiness , and Attributes . 3. That we may give unto him due Honour , and bear his Image of Holiness before the World ; in our Hearts , by loving and believing in him ; in our Tongues , by reverent speaking of Him , his Word , and Works ; as also by praying unto , and praising of him . In the whole Man , by obeying him , and holy living to him .

These therefore fail in the performance of this first Petition : 1. All Atheists , that in their hearts acknowledg no God . 2. All Heathen and other Idolaters ; as also wilfully or negligently ignorant persons , that worship not God aright . 3. All proud persons that seek not God's Glory , but their own . 4. All Blasphemers , Swearers , &c. that Ireverently take the Name of this Great JEHOVAH in their mouths . 5. All those obdurate hearts that will neither be allured by God's Mercies , nor moved by his Judgments ; or that are unthankful for the Benefits continually received from him . All that are negligent in offering up the spiritual Sacrifice of Prayer , and call not upon his Name . And in fine , All ungodly Livers whatsoever , as Adulterers , Thieves , Drunkards , Lyars , &c. For none of these can truly pray that God's Name may be glorified , whil'st they persist in Rebellion against his Laws , and by their practices bring the greatest dishonour upon God , as suggesting either that there is no such Being , or that He is such an one as themselves , not regarding or punishing evil Actions .

The Second Petition .

Thy Kingdom come . ] This Word Thy , sheweth that there is a double Kingdom , the Kingdom of God , and the Kingdom of Satan , called the Kingdom of darkness , Col. 1.13 . We pray therefore , that Sin may not reign in our Mortal Bodies , that we may not be Bondslaves to the Prince of the Air , but that the Lord would admit us into his Kingdom ; that is , Rule and Reign over us by his holy Word and Spirit here ; and receive us into Glory hereafter .

The Kingdom of God is taken in Scripture either 1 For the Government of the whole world , disposing all Creatures to their proper Ends , as Psal . 145.13 . Thy Kingdom is an everlasting Kingdom , and thy Dominion endureth throughout all Ages . 2d . For that Government whereby the Lord Ruleth and reigneth in the hearts of his servants in this world , which is called the Kingdom of Grace ; of which it is said , The Kingdom of God is within us , Luke 17.21 . 3. For that Government whereby he Ruleth in Heaven most perfectly in the Saints and Angels , called the Kingdom of Glory , in which the Elect shall reign with Christ for ever , Psal . 94.14 . Now in this Petition , we are not to take the word Kingdom so much in the first , as in the second and third Acceptations . So that in this Petition we desire these three things , 1. That the Lord would build in us the Kingdom of Grace , and Rule in our hearts by his Word and Spirit , sanctifying us to all Obedience and Godliness . 2. That this Kingdom of Grace may be increased in us daily , that we may grow in Grace and Godliness from the measure of the gift of Christ , to the measure of the age of the fulness of Christ , Ephes . 4.3 . That our hearts may be inflamed to long for , and desire the Kingdom of Glory , that Sin and all Wickedness being confounded , we may perfectly glorifie our heavenly Creator , as Paul prayed , Phil . 1.23 . I desire to be dissolved , and be with Christ . And as the Saints of God , Rom. 8.23 . We that have received the first fruits of the Spirit , even we do sigh and mourn , waiting for the Adoption , even the Redemption of the Body .

These therefore fail in the performance of this second Petition : 1. All they that suffer Sin to reign in their hearts , and yield obedience thereunro . 2. All they that quench the Spirit of God , and will not be ruled by the good motions and holy directions of the same . 3. They that make no Conscience of their ways , but contemn or neglect the hearing of the Word of God , and pray not heartily for the continuance , free passage and flourishing estate of the same . 4. They that labour not for perfection in Grace , that are not prepared for the coming of Christ , or do not wish and long for his appearance in Glory .

The Third Petition .

Thy Will be done in Earth as it is in Heaven . ] The Will of God is said to be twofold : 1. His hidden Will , which is the immutable purpose & decree of future Events , which Will is always done , neither can it be changed or altered by any . My counsel shall stand , and I will do whatsoever I will , Isa . 46.10 . None can resist it , for there is no wisdom , no understanding nor counsel against the Lord , Prov. 21.30 . 2. The Will of God is taken for whatsoever doth declare his Will , and proceed from the same , as his Precepts , Counsels and Laws , which the Apostle calleth the good Will of God , Rom. 12.2 . and is commonly called his Revealed Will , because it is revealed unto us by his Word . Of this Will we read , Ps. 103.21 . Praise ye the Lord all ye his servants which do his Will ; that is , his Commandments . And this is the Will which here we pray may be done . So that in this Petition we desire , 1. To know God's Will , without which we cannot do it . 2. To deny our selves , and our own Wills , and to do the Will of God , submitting our Wills to his , as well in Adversity , as Prosperity 3. To perform the Will of God without delay , in earth ; that is , whilst we are upon the face of the earth breathing . 4. To do it as the Angels do it in Heaven , that is , zealously , readily , carefully , sincerely , and wholly , ( not doing one of his Commands , and leaving another undone . )

Even as ] These words do not signifie Equality , but Similitude ; we are to imitate them in the manner , tho' we know we cannot equal them in measure and degree of obedience . In which sense also God himself faith , Be ye holy as I am holy , Lev . 11.44 . that is , Imitate me in Holiness : For tho' we cannot do God's Will on Earth so perfectly as the blessed Angels perform it in Heaven , yet we ought to strive for perfection , and resolve on perfect obedience to his Will .

These therefore fail in the performance of this third petition . 1. They that follow their own Wills either in Life or Judgment , and will not inquire after and obey the Will of God . 2. They that will not with patience submit their Wills to Gods Will in Adversity . 3. They that post off their Obedience till their Death-Bed , and refuse to give their whole Life to the doing of God's Will on earth . 4. They that are lukewarm , and not zealous in the Service of God , contented with imperfect Obedience , taking Men , and not Angels for their Example . Lastly , They that do God's Will in outward matters only to be seen of Men , that seem to do it , but not sincerely , as all Hypocrites .

The Fourth Petition .

Give us this day our daily Bread . ] The sum of which is , that God would provide for us competent means , and such a portion of outward Blessings as he shall see mete for us ; and give us grace to rely upon his providence , and rest contented with that allowance which he is pleased to afford us ; and likewise bless the Creatures to our nourishment and use .

Give us ] to put us in mind , that we hold all that we enjoy , of God's Bounty : For tho' in regard of our Labour , or buying any thing , it may be called Ours , yet we must still own it as the Gift of God , both because we are unable by any service or labour to deserve the least crum of Bread , or drop of Water at his hands ; and because our labour and diligence cannot prevail without his blessing , nor the Creatures be profitable to us when we have them ; so that the Rich are to use this Petition as well as the poorest , praying therein not so much for the outward things , as for God's blessing upon them .

This Day , our daily ] To teach us , both that we should humbly pray to God every day , and that we ought not to perplex our selves with Anxiety for the time to come , but to rest in God's providence , and present blessing ; without suffering our Affections to run out too far in carking Care for outward things , and heaping up of Riches for after-times .

Our ] It should be our own Bread that we desire to eat , that is , such as cometh to us by the blessing of God on our lawful Labours in an honest Vocation ; not the Bread of Iniquity , gotten by dishonest means ; nor the Bread of Idleness : For he that will not labour , should not eat , 2 Thess. 3.8 .

Bread . ] Hereby is meant all things necessary to this temporary Life , as Meat , Drink , Cloathing , Habitation , &c. But we must desire Bread , not Delicacies ; such a portion of worldly Accommodations as ( in God's sight , not our own vain imaginations and desires ) are convenient for us ; not vast Riches and Superfluities to consume on our Vanities and Lusts .

So that in this Petition we desire , 1. That God would in Christ vouchsafe us all things necessary for the maintenance of this mortal Life . 2. That he would bless our pains and labours in our Vocations to this end and purpose . 3. That he would give them unto us at such times and so often as Nature's necessity requireth , which is daily and hourly . These therefore fail in the performance of this Petition , 1. Who attribute to the Creature vertue of refreshing , which cometh meerly from the blessing of the Creator . 2. Who distrustfully hoard up for time to come , as the Fool , Luke 12.19 . Soul take thy rest , for thou hast Goods laid up for many years . 3. They eat not their own Bread , as Thieves , Cheaters , Oppressors , idle common Beggars , &c. and all such as spend their days idly without pains and labour in some lawful Vocation . 4. That pray for superfluous things , and depend not upon God's Providence for the least things , as a Morsel of Bread ; or are covetous , and not contented with that which they have more or less ; seeing 't is more than we deserve , and is distributed by a most wise and loving Father , who knows what is fit for us , infinitely better than we our selves .

The Fifth Petition . And forgive us our Trespasses , as we forgive them that trespass against us .

Our Sins are called Debts in the Gospel of St. Luke , Chap. 11.4 . and the word here translated Trespasses signifies the same , which term is used in regard of the resemblance between them ; For as a Debt doth bind a Man either to make satisfaction , or else go to Prison ; so our Sins bind us , either to satisfie God's Justice , or else to suffer Eternal Damnation . And because we cannot of our selves satisfie the one , nor willingly would in our selves suffer the other , therefore we sue to the Lord in Christ to forgive them . Under which words Forgiveness of Sins are understood , not only the guilt , but also the punishment due to the same ; as likewise the benefits of Justification , Sanctification , Redemption , and Glorification .

As we forgive , &c. ] These words serve , 1. For our Instruction to teach us , that God requireth this at our hands , that we should Forgive as we would be Forgiven ; that we should be merciful , as he is merciful ; which is notably exprest by the parable of the Servant , that having his Debt remitted , would not Forgive his Brother , Matth . 18.34 . 2. For our Comfort , to give us to understand , that if we which are sinful Men can remit Wrongs and Injuries done against us , much more will our heavenly Father ( whose mercy is above all his works ) Forgive his Children , when , by true Repentance , they shall turn unto him .

Here we are to Note , That tho' we may and ought to Forgive the Injury done against us , yet we cannot the Sin therein done against God , for God alone forgiveth Sins : He that stealeth offendeth the Law , the Injury is done against him from whom he steals ; but the Sin against God's Law , Thou shalt not steal , the party may Forgive the Injury , but God only must the Sin .

So that in this Petition we request of God , 1. Grace feelingly to know , and frankly and tremblingly to confess , without excuse or extenuation , the great Debt of our Sins , and our utter Inability to satisfie for the same , or the least part thereof . 2. That upon our confession and true humiliation for Sin , it would please the Lord not to lay to our charge either the guilt or punishment of our Sins , but that for the Righteousness and unutterable passion of Jesus Christ , he would raze them out of his Book . 3. That by the infallible testimony of his good Spirit , he would assure our Consciences of the free remission of them , and seal us unto the day of redemption , Ephes . 4.30 . 4. Seeing God requireth the like Forgiveness at our hands towards our Brethren , we further entreat his grace , that we may as heartily Forgive Injuries done against us , as we desire Forgiveness of our own Sins at the hands of God .

These therefore fail in the performance of this Fifth Petition : 1. The Hereticks , call'd Novatians , are here condemn'd , who denied Forgiveness of Sins committed after Baptism . 2. The Church of Rome maintaining that God doth remit the Fault , but not the punishment . 3. The Caaharists , who think they can be without Sin in this life . 4. All those that confess not their Sins to God , and grieve not for Corruptions , with an hearty Resolution to forsake and watch against them for the Future . 5. All that do not endeavor to keep a clear Conscience towards God and Man , and to be possessed of that peace within , which the world can neither give , nor take away . Lastly , those that are so maliciously bent against their Brethren , that by no means they can be brought to forgive them ; which persons are so far from Forgiveness at the hands of God , as , in effect , they pray that he would never forgive them . A matter of dreadful consideration , and much to be lamented .

The Sixth Petition . And lead us not into Temptation : But deliver us from Evil .

Here we pray for Sanctification and strength against our Sins , that they may not only be pardon'd to us , ( as in the former Petition ) but mortify'd in us ; and we either kept by the Providence of God from Temptations , or preserved by his Grace from being hurt thereby .

Lead us not ] That is , expose us not so to Temptations , as to be overcome and ensnared therewith , ( as a Fish is taken with a Net , ) to our destruction . Now God is said to lead into Temptation in these two Respects : 1. Because he permitteth Satan to tempt us . 2. Because in his Justice he useth him as an Instrument of his wrath .

Into Temptation . ] Temptation in Scripture is taken two ways : 1. For that Temptation wherewith the Lord doth prove and try those that are his , of which Moses speaks , Exod . 20.20 . Fear not , for the Lord is come to prove you . That is , whether you will obey his Precepts as you promised , Chap. 19.8 . And so , Psal . 66.10 . Thou , O God , hast proved , thou hast tryed us , even as silver is tryed : For God's Tryals always tend to his own Glory , and the good of his Children . 2. It is taken ( and that more generally ) for that Temptation wherewith the Devil doth assault us , and this is any enticement of the soul or heart ( either by the corruption of Man's Nature , the allurements of the World , or the more immediate suggestions of Satan ) to any sin : And in this sense God is said , Not to tempt any man , James 1.13 . Hence some of the Ancients define Temptation to be a corrupt affection , tending or enticing to Evil , and to imagin this to come from God , is horrible Blasphemy : For the matter of Temptation is in us , even our own Concupiscence , the Devil needeth but to bring his Bellows to this Fire , and it is forthwith kindled .

But deliver us from Evil . ] This expoundeth the former by a flat Contrary , as thus — Lead us not into Temptation , but pull us out of it , ( even when we fall into it by our own Infirmity ) and that with Force . For by delivering , here is meant a forcible rescuing of our Nature , neither able nor willing to help it self out of these dangers , therefore the Church saith , Cant . 1.4 . Draw me , we will run . And Christ , John 6.44 . No man can come to me except the Father draw him .

By Evil is not here meant Temptation , for Temptations are many times profitable , whence we are bid count it all Joy , when we fall into divers Temptations , ( that is , of probation , for so it appears by the words following ) knowing that the tryal of your Faith worketh patience , Jam . 1.2 , 3. But by Evil is here understood the sin to which we shall be tempted , either by the Devil , the World , or our own Corruption , which is of itself simply evil : As much as to say — If it be thy good pleasure suffer us not to be tempted , left we miscarry ; or at least if we be tempted , suffer us not to be overcome , and led away captive thereby .

So that in this last Petition we desire 1. That since we cannot be tempted without the Will of God , John 1.10 . nor resist Temptation without his power , he would graciously be pleased to remove those things that expose us to it , tye up Satan , and restrain his malice , or else make us wise and able to know and avoid the Charms of all our spiritual Enemies . 2. That in our Tryals ( if he see good to prove us ) he would keep us from all murmuring and repining , as charging him with Injustice , or hard measure ; and give us grace to behold his holy hand therein , and make that good use of them for which he sent them . 3. That therefore he would not take his holy Spirit from us in our Tryals , but support us in and against our Temptations ; or if he leave us at any time for our humiliation to our own weakness , he would yet graciously raise us again with increase of spiritual strength and courage . 4. That he would preserve us from all carnal Security , and both from despair and presumption of his mercies , finally putting an end to all Tryals , and in his own good time treading Satan , with all his Forces , under our Feet .

These therefore fail in the performance of this Petition , 1. All that imagin God to be the Author of Sin . 2. These that presumptuously think that , of themselves , they are able to withstand Temptations . 3. Those that are careless , and regard not whether they overcome , or be overcome of Temptations , as ready to yield to evil motions , as the World , the Flesh , and the Devil are to suggest them , and seek not to be delivered from this damnable Estate . 4. All those who do not with diligence flie from and avoid the appearance of Evil , that prevent not the occasions and beginnings of Sin , as , Ill Company , Idleness , Intemperance , &c.

We come now to the Conclusion of this Prayer expressed in these words : For thine is the Kingdom , the Power , and the Glory , for ever ever , Amen .

This Conclusion is a Doxology , implying , that Praise or Thanksgiving ought to be inseparably joyned with Prayer , the acknowledging of one mercy , being the readiest way to obtain another .

And tho' these words be not repeated by St. Luke , yet they are expresly mentioned by St. Matthew chap. 6.13 . and therefore ought not to be omitted , because we are to ground our assurance of obtaining what we pray for on God , from whom all things we ask do flow , and consequently to him all Glory must return .

For thine is the Kingdom ] The Kingdom is said to be the Lords ( according to the general stream of Interpreters ) for these two Causes . 1. Because he is Owner of all things that are . 2. Because he hath sovereign Rule over all things at his will , therefore we ought to pray unto him , and to none else .

The Power ] Hereby is meant the Omnipotency of God , whereby he is able to do all things , which is an encouragement to pray to him , who is able to effect any thing we desire according to his Will , and to strengthen us to any thing which in Duty we ought to do , altho' there be no strength in us .

And the Glory . ] We are in our Prayers to ascribe all Glory to the Lord our God : 1. Because the Reason why we pray to God , is , for that whatever we have , we have it from him , for he is King & Lord over all ; And whatsoever strength of Grace we have , 't is deriv'd from him the Fountain and Giver of all Grace . 2. The Reason why we would have our Prayers granted , is , That God's Kingdom , Power and Glory may be advanced ; because the Kingdom and Power is the Lords , to him we pray ; and because all Glory appertaineth to him , we return to him Thanksgiving , and the Glory of all , saying with the Psalmist , Not to us , O Lord , not unto us , but unto thy Name give the Glory , Psal . 115.2 .

These therefore fail in the right knowledge of this Conclusion : 1. Who deny the general Providence and Government of God , thinking that all things come by Nature , Fortune , or Chance . 2 Such as deny his Omnipotency , or rest upon their own Abilities . 3. All those that either take to themselves , or give to any other the Worship , Glory and Honour which are due only unto the Lord .

Amen . ] This last word is taken two ways , 1. For a Testimony of our Faith , and so it signifies as much as — It shall be so : That is , that we firmly believe that the Lord , in his good time , will grant our Requests . 2. For a Testification of our fervent desires , and then the acceptance of this word is , So be it ; denoting our earnest desires , that the Lord would grant our Petitions . By the first , we are admonished to pray Faithfully . By the second , Fervently . And therefore in Publick Prayers , this word is to be said as well by the Minister as the People .

As this is a most absolute Form of Prayer , which being prescribed by our Lord , to refuse the use of it , savours of a proud Contempt of Christ's Ordinance , so we are not confined always to the same words , for that would argue Negligence in this Duty ; wherein oftentimes variety of expressions , according to our present Wants and Circumstances are necessary , for the pouring out our Souls before the Lord , Hos . 14.3 . So as sometimes one Petition is more than the rest to be importuned and insisted upon ; for both Christ himself ( John 17.1 . ) and his Apostles ( Acts 4.24 . ) are Recorded to have prayed in other words , which yet are referrable to these ; So that we may be allowed to pray in other Expressions , provided they are agreeable to this Pattern , and that we pray with Spirit and Affection and with Understanding also , 1 Cor . 14.15 .

In fine , whenever we pray , which ought to be continually , that is , at all times , when we have occasion , which being every moment , though we cannot so frequently have opportunities of solemn prayer , yet we ought at all times to be in a devout frame of Spirit for that Duty , and set apart some times every day , ( as the morning , going to meals , and after them , and when we go to rest , &c. ) for this Duty to be solemnly performed .

Which must always be done , 1. with Reverence and due Apprehension of the glorious Majesty , Persons , and Attributes of the Godhead . 2ly , With Faith and Holy Confidence in Christ thy Mediator , and in the Promises of Gods Word general and particular . 3ly , With fervency , from a deep sense of wants , weaknesses , and importance of our suits . 4ly , With Humility , by reason of Sin , Corruption , and Impotency . 5ly , Thankfulness for Mercies and Promises abundant , all sufficient . 6ly , Charity , for others Welfare , the Church , the Magistrate , the Minister , thy Friends , those that have begged thy Prayers , or have thy promise to pray for them , and for all that are afflicted . 7ly , With care and watchfulness to put away the throng of worldly thoughts , before thou beginnest , lest they distract thy mind ; and in the Action it self , how thou prayest or hast prayed , never resting in the outward work done , unless thou feel some inward Affection and Fruit of thy prayers .

As to our outward Behaviour in prayer , we are to use such comely Reverent Gestures of Body , as may express us sensible both of our own vileness , and the Majesty of that God with whom we have to deal . As the bowing of our Knees , Eph. 3.14 . The lifting up of our hands and eyes to Heaven , Lam . 3.41 . John 17.1 . &c. Which yet are not always or absolutely necessary , Luke 18.13 . provided our hearts be lifted up , Psal . 25.1 . and our stubborn Souls bowed down , Phil . 2.10 . And nothing done unbeseeming the Company with whom we pray and the kind of prayer we are engaged in , which if publick requires such behaviour as may witness our Communion one with another , and desire of mutual Edification .

CHAP. X. Of Death , Remedies against its Terror ; Of Purgatory . The Resurrection , last Judgment , Heaven and Hell .

WE now proceed to the four last things , which every Man ought in the first place to mind , viz. Death , Judgment , Heaven and Hell .

That it is appointed for all Men to dye , is not only declared by God's Word , but manifest to all Persons Experience , who cannot but see that their Ancestors are gone , and behold every day one or other carried to the Grave ; Yet most Men Cark and Care , Plot and Contrive , as if they were to live here for ever ; some are so slavishly afraid of Death , that it renders their whole Life uncomfortable , others scarce ever think of it , till they are surprized by it , and then are swallowed up with horror and astonishment . All these Errors are to be avoided , we are to keep our Souls throughly sensible of our Mortal Condition , and that every day , every moment may be our last ; Death is to be expected and provided for , not frightfully feared .

Certain Remedies against the fear of Death .

1. To consider , that 't is as Natural to Dye as to be Born ; a Necessity from which none are exempt , and why shouldst thou complain or be afraid of that , which all Men , even the greatest Princes are subject unto ?

2. To number our days , and so apply our hearts unto wisdom , Ps. 9.12 .

3. To acquaint our selves with Death before we come to Dye ; To contemplate oft thereon , and consider that we have every night an Emblem or Memento to it , when , we put off our Cloaths and go to sleep .

4. The Sting of Death is Sin ; 't is this Arms it with terrors ; let us therefore keep our Hearts in a constent fear of Sin , more than of Death , and then Death will be nothing frightful .

5. To disintangle and take off our Affections from the things of this Life , remembring that they are not obtained but with Toil , nor kept but with Solicitude . As they encrease , they procure envy ; and in their quitting us , are apt to afflict us with sorrow and heaviness .

6. As we must expect once to dye , so we must not think to dye well and all at once ; we must with the Apostle learn to dye daily , and with Solomon , to prepare our work without , and make it ready in the field . If we would not dye in Sin , we must practise a dying to it . We must not leave any thing to do at Death , but to dye .

7. We must look beyond Death , as well as on it ; that the thoughts of the Fire of Hell may drive out the Fire of Lust ; and the Contemplation of the Joys of Heaven , make us be weary of this vale of Sin and Misery , and desire with St. Paul to be dissolved and be with Christ . For ,

Lastly , The only certain Cordial and Preservative that can keep us undismayed on a Death-Bead is Faith in our Blessed Lord and Redeemer , who by his Passion and Resurrection hath swallowed up death it self in victory , 1 Cor . 15. and enabled us Triumphantly to say , O death where is thy sting ? So that Death which was , and is still to the wicked the King of Terrors , becomes to all true Christians , their Rest , their Harvest , their Conquest and their Crown .

After Death follows JUDGMENT , Heb . 9.27 . that is , the pronouncing and executing of the irrevocable Sentence of Absolution or Condemnation ; which is done , partly on every Man in particular at the hour of Death , his Soul being received into Bliss , or doomed to endless Torments . But fully and generally upon all Men both Soul and Body , at the second coming of Christ , Acts 17.31 . The death of every one severally going immediately before the particular Judgment ; The general Resurrection of all preceding the final Judgment which shall be at the last day .

The Church of Rome maintains , That besides Heaven and Hell , there is a Third place , where Souls departing out of this World in the Grace of God , must make Satisfaction for the Temporal Sins for which they have not here fully satisfied , which place they call Purgatory .

For they teach , That although God freely gives to all , that are in a state of Grace , ( that is , Confessed unto and Absolved by a Priest ) forgiveness of the guilt of all their Mortal Sins , and freedom from Eternal Death , yet satisfaction must notwithstanding be made for the Temporal Punishments due to those Sins ; Wherefore , and for as much also , as Persons have much Venial Sin and Corruption in them , in which they oftentimes dye ; therefore it is necessary , that they should for the Expiation of these Sins , and for the Satisfaction of God's Justice , as to the Temporal Punishments , either do or suffer such Penances , Fastings , Prayers , &c. as may effect the same here , or ( where those are not sufficiently performed ) suffer the pains of Purgatory , where ( as in a Prison ) they must remain in grievous Tortures , till they have made full Satisfaction , and are compleatly Purged ; and then they are admitted into Heaven ; which Release may be hasten'd , or their pains mitigated , either by the good Works of their surviving Friends , as by their Prayers and procuring of Masses to be said , or by Indulgences obtained from the Pope .

But this whole Notion is altogether built upon the Sand borrowed from the Fables of the Heathen Poets , and promoted for secular ends ,

For , 1. 't is grounded on several salse Doctrins , as that some Sins are Venial ; That good works merit of God , and those of the Living avail for the Dead , &c. all which are refuted before .

2. It is highly derogatory to the Honour of Christ to say that Men are purged by suffering pains in Purgatory , where they satisfie for lesser Sins , and for the Temporal Punishment of their greater Sins ; for the Blood of Christ is the only Purgatory of all our Sins , Heb . 1.3 . Who , when he had by himself purged our sins , sat down at the right hand of the Majesty on high . And Chap. 9.14 . How much more shall the Blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your consciences from dead works , to serve the living God ? Whence he is called a Ransome for all , 1 Tim . 2.6 . Christ is a compleat Saviour ; his Blood cleanseth us from all sin , 1 Joh . 1.7 . He is able ( and sure he is no less willing ) to save to the utmost those that come to him , Heb . 7.25 .

3. The Scripture teaches us no such Middle place of Souls after Death , as Purgatory ; But the quite contrary , 2 Cor . 4.18 . The things which are seen are temporal , but the things which are not seen are eternal . Whence it follows , That there is no place invisible after this place , which is not everlasting , therefore no Purgatory . Again , the Apostle saith , That the whole Church , all the Family whereof Christ is Head , is either in Heaven or upon the Earth , Eph. 1.10 . That in the fulness of time , he might gather together in one , all things in Christ , both which are in Heaven , and which are on Earth . And , Chap. 3.15 . speaking of Christ , he saith , In whom the whole family in heaven and earth is named . John 5.24 . Verily , verily . I say unto you , He that heareth my word , and believeth on him that sent me , hath everlasting life , and shall not come into condemnation : but is passed from death to life : If he come not into Condemnation , he cannot be cast into a place of punishment .

4. 't is said , Rev. 14.13 . Blessed are the dead that dye in the Lord , for they rest from their labour : Where Rest is , there is no Torment ; Ergo , no Purgatory . If any did ever need satisfactory Purgation after Death , sure that Thief who was Converted upon the Cross , ought to have suffered the pains of Purgatory many years ; yet our Lord saith to him . This day shalt thou be with me in paradice , Luke 23.43 .

5. Were it necessary , that Believers must satisfie God for Temporal punishments arrear , and for lesser sins , then such of them as shall be alive upon Earth , at Christs second coming , must first go into Purgatory , before they can meet the Lord in the Air , 1 Thess. 4.17 .

6. Since they own the Apocryphal Books for Canonical , what will they say to that of Wisdom 3.1 . The Souls of the Righteous are in the hand of God , and there shall no Torments touch them ?

Object . Whosoever shall speak against the Holy Ghost , it shall not be forgiven him , neither in this world , nor that which is to come , Matth . 12.31 . Wherefore it seems there is some Remission of sins in the World to come , which cannot be either in Heaven or Hell , therefore must be in Purgatory .

Answ . 't is childish from two Negations to infer an Affirmation ; As if one should argue , Peter neither in this World , nor the World to come shall be made an Angel ; Ergo , some shall be made Angels in the World to come : The Words signifie no more than this , That that sin shall never be remitted : and so is interpreted , Mark 3.29 . He that blasphemeth against the holy Ghost , hath never forgiveness , and Luke 12.10 . It shall not be forgiven .

Object . He shall be saved so as by fire , 1 Cor . 3.15 .

Answ . 't is plain this is the same fire intended , ver . 13. which cannot be that of Purgatory . 1st , Because 't is the fire of the Day of Judgment , when Purgatory is confessed by them that maintain it , ( or rather are maintained by it ) to end . 2dly , This fire burns the works of Men , only their Hay and Stubble , not their Persons as Purgatory is supposed to do . 3dly , This fire tries both Good and Bad , all pass through it , the Gold no less than the Stubble . The Text is only a figurative way of speaking frequent in Scripture and common Discourse , as the delivered Jews are said to be as Firebrands pluckt out of the burning , Amos 4.11 . So here , He shall be saved so as by fire , that is , not without difficulty , and the fire shall consume so much of his works as were Hay and Stubble , so that he shall lose that part of his Reward .

The immediate Antecedents of the general Judgment are , 1. The coming of Christ , that is , his return from Heaven , to which he is ascended , in his humane visible Body ( but with unspeakable Glory ) environ'd with a flame of fire , attended with all the Host of Elect Angels , to Judge all the Inhabitants of the Earth . 2dly , The Resurrection of the Dead , whereby at the Voice of Christ and the sound of the Trumpet attending him , both the Dead shall be raised with their own Bodies , and every part thereof , though never so dispersed , and change the living , so that it shall be with them as if they had been long dead .

This return of Christ to Judgment was revealed even in the Patriarchs times , Jude 14. Enoch also , the seventh from Adam , prophesied of these , saying , Behold the Lord cometh with ten thousand of his saints , to execute judgment upon all , and to convince all that are ungodly among them , of all their ungodly deeds , &c. David also foretels it , Ps. 50.3.4.5 , & 6. It is testified by Angels , Acts 1.11 . This same Jesus which is taken up from you into heaven , shall so come , in like manner as ye have seen him go into heaven . And St. Peter not only assures us of the certainty , but acquaints us with something of the manner of it , 2 Pet . 3. where , ver . 10. he saith , The day of the Lord shall come as a thief in the night , ( surprizing and unexpected ) in the which the heavens shall pass away with a great noise , and the elements shall melt with fervent heat , the earth also and the works that are therein shall be burnt up . From which destruction of this visible World the Apostle raises a most powerful Argument to press us to holiness of life , ver . 11. Seeing then that all these things shall be dissolved , what manner of persons ought ye to be in all holy conversation and godliness !

The Resurrection of the Dead , the Scripture proves , 1. By many express Testimonies , as Job 19.25 . 1 Cor . 15. throughout the whole Chapter , and many other the like Texts . 2dly , By Examples of diverse that were raised from the Dead . 3dly , By Types , as Aaron's Rod budding , the Jews returning from Babylon , Ezech . 37. and the Assumption of Enoch and Eliah . 4thly , By reasons drawn , from the Covenant of God which is not broken by Death Matth . 22.30 . From the promises of Life Eternal , and especially from our Lord Christ , who is not only the Type and Example of our Resurrection , but the beginning also thereof for from the Life of the Head , we irrefragably conclude the Life of the Mystical Body .

Though the Resurrection of the Dead is above Nature , and man's corrupt Reason , yet is neither against Nature nor right Reason : For right Reason teacheth , That 〈…〉 Dead can be raised , and shall be raised , the●…ferred from Gods Omnipotence , the later 〈…〉 for as it is just that some sins be puni●… so 't is no less just that the Body which 〈…〉 in sin , should share in the pain ; nor can any scarce imagine it to be against Nature , who has seen the rare Experiments performed by Chymical Art in the raising up of destroyed Vegetables . In the Resurrection the Godly shall be freed , not only from Corruption and bodily Defects , but shall be also crowned with Glory , 1 Cor . 15.4.2 .

The form of the great and tremendous Judgment is expressed by the manner of the proceedings in Courts of Justice , to which belong , 1. The Cognizance of the Cause ; And so it is said , The Books were opened , Rev. 20.12 . 2dly , The Act of Judgment , in pronouncing sentence , which to the wicked shall be full of horrour , Go ye cursed into everlasting fire prepared for the Devil and his Angels . But to the godly unspeakably comfortable , Come ye blessed of my Father , possess the Kingdom prepared for you from the beginning of the World , Matth . 25. 3dly , The Execution of Judgment which shall immediately follow the pronouncing of the Sentence , so that the wicked in the presence of the godly shall be carryed away to Hell , but the godly being caught up to meet Christ shall with him enter into Life Eternal , Matth . 25. ver . the last , and 1 Thes . 4.17 .

The God of all Wisdom and Consolation teach us to know his Will , and to practise what we know more and more to his Glory and our own everlasting Comfort , that being partakers of the first Resurrection from Sin to Righteousness , the second ●●ath may have no power over us ; but we may in that great day of Account , when all flesh shall appear before the Tribunal of Jehovah , be numbred among the Sheep , and not the Goats , and Reign for ever with our glorious Redeemer : To whom with the Father , and the Holy Spirit , be ascribed all Honour and Glory , Thanksgiving and Praise , Adoration and Dominion , both now and for evermore , World without end . Amen .

FINIS .