An Explicatory Catechism (1673)

What is meant by the chief end of Man?

The chief end of Man is that which Man ought chiefly to aim at, or design, to desire, seek after and endeavour to obtain as his chief good and happiness; unto which, his life and all his actions should be referred and directed: which is the glorifying of God, and the enjoyment of God for ever.

May men have no other chief end than the glorifying and enjoying of God?

Men ought to have no other chief end than the glorifying of God; but they may have subordinate ends: For, 1. Men ought to be diligent in their particular Callings for this end, that they may provide for themselves and their Families, Do your own business, and work with your own hands, that ye may have lack of nothing. 1 Thessalonians 4:11–12 2. Men may eat, and drink, and sleep, for this end; that they may nourish and refresh their bodies: It is lawful to design, and desire, and seek such things as these in such actions subordinately or less principally: but in these, and all actions, men ought principally and chiefly to design and seek the glory of God, Whether therefore ye eat or drink, or whatever ye do, do all to the glory of God. 1 Corinthians 10:31 3. Men may moderately desire and endeavour after the enjoyment of such a portion of the good things of the world as are needful and useful; but they ought to make choice of God for their chief good, and desire the eternal enjoyment of him as their chief portion, Whom have I in Heaven but thee? and there is none upon the earth that I desire besides thee, or in comparison with thee: My flesh and my heart faileth: but God is the strength of my heart and my portion for ever. Psalm 73:25–26

What is it to glorifie God?

1. Negatively, to glorifie God is not to give any additional glory to God; it is not to make God more glorious than he is; for God is uncapable of receiving the least addition to his essential glory, he being eternally and infinitely perfect and glorious, Your Father which is in Heaven is perfect. Matthew 5:48 Thou art my Lord, my goodness extendeth not unto thee Psalm 16:2 2. Affirmatively to glorifie God, is to manifest Gods glory; not only passively, as all creatures do, which have neither religion nor reason: but also actively, men glorifie God, when the design of their life and actions is the glory and honor of God, That ye should shew forth the praises of him who hath called you, &c. 1 Peter 2:9 1. When inwardly they have the highest estimation of him, the greatest confidence in him, and the strongest affections to him, this is glorifying of God in spirit, Glorifie God in your spirit which is Gods. 1 Corinthians 6:20 2. When outwardly they acknowledge God according to the revelations he hath made of himself, when with their lips they shew forth Gods praise, He that offereth praise glorifieth me. Psalm 50:23 When they sincerely endeavour in their actions the exalting of Gods name, the promotion of the interest of his Kingdom in the world, and to yeild that worship & obedience to him, which he hath prescribed in his Word, O magnifie the Lord with me, and let us exalt his name together. Psalm 34:3 Fear God, and give glory to him and worship him that made heaven and earth, and the sea, and the fountains of waters. Revelation 14:7

What is it to enjoy God?

To enjoy God, is to acquiesce or rest in God as the chief good with complacency and delight, Return unto thy rest O my Soul.

How is God enjoyed here?

1. God is enjoyed here, when people do settle themselves upon, and cleave to the Lord by Faith, But cleave unto the Lord your God. Joshua 23:8 2. When they taste the Lords goodness, and delight themselves in the gracious presence and sensible manifestations of Gods special love unto them, O tast and see that the Lord is good, Psalm 34:8 Because the love of God is shed abroad in our hearts by the Holy Ghost. Romans 5:5

How will God be enjoyed by his people hereafter?

God will be enjoyed hereafter by his people, when they shall be admitted into his glorious presence, have an immediate sight of his face, and full sence of his love in Heaven, and there fully and eternally acquiesce and rest in him with perfect and inconceivable delight and joy, Now we see through a glass darkly, but then face to face. 1 Corinthians 13:12 There remaineth therefore a rest to the people of God. Hebrews 4:9 In thy presence is fulness of joy, and at thy right hand are pleasures for ever more. Psalm 16:11

Why is the glorifying of God, and the enjoying of God, joyned together as one chief end of Man?

Because God hath inseparably joyned them together, so that men cannot truly design and seek the one without the other; they which enjoy God most in his house on earth, do most glorifie and enjoy him, Blessed are they that dwell in thy house, they will be still praising thee. Psalm 84:4 And when God shall be most fully enjoyed by the Saints in Heaven, he will be most highly glorified, He shall come to be glorified in the Saints. 2 Thessalonians 1:10

Why ought men chiefly to design the glorifying of God in all their actions?

1. Because God hath made them; and made them for this end; and given them a Soul capable of doing it, beyond irrational creatures, Know ye that the Lord is God, it is he that made us, and not we our selves. Psalm 100:3 The Lord made all things for himself. Proverbs 16:4 Bless the Lord O my Soul, and all that is within me bless his holy Name. Psalm 103:1 2. Because God doth preserve them and make provision for them, that they might glorifie him, O bless our God O ye people, which holdeth our Soul in life. Psalm 66:8–9 O come let us worship before the Lord: for we are the people of his pasture, and the sheep of his hands. Psalm 95:6–7 3. Because God hath redeemed them and bought them with the price of his Sons blood, that they may glorifie him, Ye are not your own, for ye are bought with a price; therefore glorifie God in your body and in your spirit, which are Gods. 1 Corinthians 6:19–20 4. Because he hath given them his word to direct, his spirit to assist, and promiseth his Kingdom to encourage them to glorifie him, He sheweth his word unto Jacob, his statutes and judgments unto Israel: He hath not dealt so with any nation, praise ye the Lord. Psalm 147:19–20 Likewise the spirit helpeth our infirmities. Romans 8:26 Heirs of the Kingdom which he hath promised unto them that love him. James 2:5

Why ought men chiefly to desire and seek the enjoyment of God for ever?

1. Because God is the chiefest good, and in the enjoyment of God doth consist mans chiefest happiness, There is none good but one, and that is God. Matthew 19:17 There be many that say, who will shew us any good? Lord lift up thou the light of thy countenance upon us: Thou hast put gladness in my heart, more than in the time that their corn and wine increased. Psalm 4:6–7 2. Because God is but imperfectly and inconstantly enjoyed here, and men cannot be perfectly happy until they come unto the eternal enjoyment of God in Heaven, We know in part; but when that which is perfect is come, then that which is in part shall be done away. 1 Corinthians 13:9–10 Not as though I had already attained, either were already perfect; but I follow after, if I may apprehend that for which I am apprehended. Philippians 3:12 In thy presence there is fulness of joy. Psalm 16:11

Why is the Word contained in the Scriptures of the Old and New Testament, called the Word of God?

Because it was not from the invention of the men which wrote the Scriptures, but from the immediate Inspiration of the Spirit of God who endited them, All Scripture is given by Inspiration of God. 2 Timothy 3:16 Prophesie of Scripture came not by the will of men; but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:21

How do you prove the Word in the Scriptures to be the Word of God?

1. Because of the majesty of the Scriptures. 1. God is frequently brought in speaking to and by the Prophets, and his Majesty set forth in such high expressions as are not to be found in any humane Writings, Thus saith the high and lofty one, who inhabiteth Eternity, whose Name is holy: I dwell in the high and holy place. Isaiah 57:15 Who is the blessed and the holy Potentate, the King of Kings, and the Lord of Lords: who only hath immortality, dwelling in the light which no man can approach unto. 1 Timothy 6:15–16 2. The Stile and way of the Scriptures is with such Majesty as is not in other Writings; Duties are therein prescribed, which none but God can require; Sins are therein condemned, which none but God can prohibit; Threatnings of punishments are therein denounced, which none but God can inflict; Promises of such Rewards are therein made, which none but God can bestow; and all in such a Majestic way, as doth evidence God to be the Author of this Book of the Scriptures. 2. Because of the holiness and purity of the Scriptures, Which God had promised before by his Prophets in the holy Scriptures. Romans 1:2 The words of the Lord are pure words, as Silver tried in a Furnace of Earth, purified seven times. Psalm 12:6 The Scriptures are holy from the beginning of them unto the end; they do not savor at all of any thing that is earthly and impure; especially the Laws of the Word are holy, commanding every thing that is holy, and forbidding every thing that is impure and unholy: Whence it is evident, that the Scriptures are the Word of the holy God, and that the holy men which wrote them were acted herein by the Holy Ghost. 3. Because of the consent and harmony of the Scriptures; in the Scriptures there is a consent between the Old Testament and the New: a consent between the Types and Figures under the Law, and the things typified and prefigured under the Gospel: between the Prophesies of the Scriptures, and the fulfilling of those Prophesies: There is in the Scriptures a Harmony or agreement of Precepts; and a harmony or agreement of histories; and a harmony or agreement of design: Wherefore, since the Scriptures were written by so many several men, in so many several ages, and different places, and yet agreeing so well in their writings, that no irreconcileable difference is to be found in them; it is evident that they were all acted by the same Spirit of God, and therefore, that the Scriptures are the Word of God. 4. Because of the high Mysteries which are revealed in the Scriptures: we read in the Scriptures of the Trinity of Persons in the Godhead, the Incarnation of the Son of God, the Mystical Union of Christ and his Members; These, and such like Mysteries, were beyond the reach of the most wise and learned men to invent, much more beyond the reach of unlearned Fisher-men, by whom they were revealed; whence it is evident that they spake not their own words, but what they were taught by the immediate inspiration of the Spirit. 5. Because of the Antiquity of the Scriptures: they were written in part before any other writings of men; and they contain a History of the most antient things, namely, the Creation of the Old World, the Flood, and the like: Such antient things are there revealed, which none but God knew, and therefore God must needs be the Author of them. 6. Because of the Power and Efficacy of the Scriptures. 1. The Scriptures are powerful to convince, and awaken, and wound the Conscience, The Word of God is quick and powerful sharper than a two-edged Sword. Hebrews 4:12 2. The Scriptures are powerful to convert and change the Heart, The Law of the Lord is perfect, converting the Soul. Psalm 19:7 3. They are powerful to quicken men out of spiritual death and deadness, Hear and thy soul shall live, Isaiah 55:3 Thy Word hath quickned me. Psalm 119:50 4. They are powerful to rejoyce and comfort under the deepest distresses, The Statutes of the Lord are right, rejoycing the heart. Psalm 19:8 The Scriptures opened and applied are made effectual to produce such powerful effects as do exceed the power of Nature, and can be effected only by the power of God; which sheweth that God is the Author of the Scriptures, which he would not so far own and honor, if they were not his own. 7. Because of the design and contrivement of the Scriptures. 1. The design of the Scriptures is to give God all the Glory; the design is not to exalt any, but to debase and empty all men, and exalt Gods Name and Grace in the World. 2. The marvellous contrivement of Wisdom in finding out a way for mans recovery and Salvation by Jesus Christ, when fallen by sin into such a state of misery; which no mortal brain could have invented; this doth shew not only that this contrivance was from the infinitely wise God, but also that the Scriptures which have revealed this, are his Book. 8. Because the Scriptures were confirmed by Miracles; we read of many Miracles in the Scripture, especially those which were wrought by Jesus Christ and his Disciples, to confirm their Doctrine that was from God; such as curing some who were born blind, raising the dead, calming the Sea with a word, and many more; now these and the like Miracles were from the immediate hand of God, and the Relation we have faithfully handed down unto us, as appeareth by the Writings still amongst us, of several holy men upon them, and concerning them, as also by the several Copies of them (which could not be forged and not be found out) agreeing in the same Relation: And as surely as God did effect those Miracles, so surely is God the Author of the Scriptures which is confirmed by them. 9. Because the Scriptures were confirmed by the Blood of Martyrs; there were many thousand Christians in the Primitive times who sealed, and gave testimony to the truths of the Scriptures with the loss of their lives: The great faith of the Primitive Christians in the truth of the Scriptures, who might easily have found out the deceit had there been any deceit imposed upon men in them; and the great patience and constancy which they shewed in their sufferings as an evidence of their faith, is a weighty Argument in conjunction with others to prove the Divine Authority of the Scriptures. 10. Because of the testimony of the Spirit of God, in, and with, and by the Scriptures, upon the hearts of Believers, Ye have an Unction from the Holy One, and ye know all things, 1 John 2:20 because, The same anointing teacheth you of all things, and is truth, and is no lie. 1 John 2:27 Without this Testimony and teaching of the Spirit, all other Arguments will be ineffectual to perswade unto a saving Faith.

Why was the Word of God put into Scriptures or Writings?

1. That the History and Doctrine of the Word might be the better conveyed down to Posterity; for if the Word revealed to holy men so many ages since, had been entrusted only unto the memories of men, by tradition to hand it down from one generation to another, (supposing the Persons with whom the Word was intrusted were faithful, yet the memories of men being weak, and unfaithful, many truths in all likelihood would have been lost by this time; therefore there was not a more sure way of making known the Grace of God unto future ages than by committing the Word of God to writing, This second Epistle I write unto you by way of remembrance. 2 Peter 3:1 2. That the Gospel made known in the Word might the better be propagated in several Nations: reports of others would not so easily have been believed as the Writings of the Prophets and Apostles themselves, unto whom the word was revealed. 3. That there might be in the Church a standing Rule for Faith and life, according to which all Doctrines might be examined, and all actions might be ordered; and by consequence, that corrupt Principles, and corrupt Practices might be prevented, which the minds and hearts of men are very prone unto, and would have the more seeming pretence for, were there not express Scripture against both, To the Law and to the Testimonies, if they speak not according to this Word, it is because there is no light in them. Isaiah 8:20

Which are the Scriptures of the Old Testament, and which the Scriptures of the New Testament?

The Scriptures of the Old Testament are the Scriptures in the former part of the Bible, beginning at Genesis, and ending with Malachi. The Scriptures of the New Testament, are the Scriptures in the latter part of the Bible, beginning at Matthew, and ending with Revelation.

Why are the Scriptures in the former part of the Bible, called the Scriptures of the Old Testament?

Because the Testament or Covenant of Grace which God made with man, is therein revealed in the old dispensation of it, in which Christ, the Testator of the Testament, and Mediator of the Covenant, is set forth by Types and Figures; and many burdensome services, and carnal Ordinances of the Ceremonial Law were required.

Why are the Scriptures in the latter part of the Bible called the Scriptures of the New Testament?

Because the Testament of God, or Covenant of Grace is therein revealed in the New Dispensation of it, without Types and Figures, Christ himself being revealed as come in the flesh who before was shaddowed under them, who having fulfilled the Ceremonial Law, hath abolished it, and freed his people from that yoake of bondage, requiring now more spiritual worship in its room.

Are not the Scriptures in the Apocrapha Books the Word of God?

Though there be many true and good things in these books, which may be read profitably, as in other Authors; yet they are not to be esteemed as Canonical Scripture, and part of the word of God. 1. Because they were not written in the Hebrew tongue, nor acknowledged as Canonical by the Jews of old, unto whom the keeping of the Oracles of God was then committed. 2. Because in those Books there are some things false and disagreeable to the Word of God. 3. Because there is not that power and majesty in those books as in Canonical Scriptures. 4. Because the Author of Ecclesiasticus (the choicest of all the Apocryphal Books) doth crave pardon, if any thing be amiss in that Book, which he would not have done, had he been guided by the infallible spirit of God therein.

Have not the Scriptures their Authority from the Church, as the Papists affirm?

No. 1. Because the Church, on whose Testimony they say the Scriptures do depend, is an Apostate and Corrupt Church, and the Seat of Anti-Christ. 2. Because the true Church of Christ doth depend in its being on the Scriptures, and therefore the Scriptures cannot depend upon the Church for its Authority, Ye are Fellow Citizens of the Saints, and of the Houshold of God, being built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief Corner stone. Ephesians 2:19–20 3. Because if the Authority of the Scriptures did depend upon the Church, then the Church in it self, without the Scriptures, must be infallible, otherwise our Faith in the Scriptures from their witness could not be certain: but the Church in it self without the Scriptures is not infallible.

Why are the Scriptures called the Rule to direct us how we may glorifie and enjoy God?

Because all Doctrines which we are bound to believe, must be measured or judged of; all duties which we are bound to practice, as means in order to the attainment of this chief end of man, must be squared or conformed unto this Rule, As many as walk according to this Rule, peace be on them.

Why are the Scriptures called the only Rule?

Because the Scriptures and nothing else are sufficient to direct us how we may glorifie and enjoy God.

Is not Natural Reason without the light of the Scriptures sufficient to direct us?

1. Indeed Natural Reason may, from the Natural impressions of a Deity upon the mind, and the evidences of a Deity in the works of Creation and Providence, shew that there is a God, and that this God is infinite in his Being, and Power, and Wisdom, and Goodness; and that he is to be glorified and worshipped by his Creatures. 2. But Natural Reason cannot fully and savingly shew what God is. 1. It cannot reveal his Love and Mercy to Sinners in his Son. 2. It cannot reveal how he should be Glorified and Worshipped. 3. It cannot direct us how we should enjoy him either here or hereafter.

Are not the unwritten Traditions of the Church of Rome to be made use of as a Rule for our direction; especially since the Apostle exhorteth the Thessalonians, 2 Thes. 2. 15. To hold fast the Traditions which they had been taught, not only by writing, but also by word of mouth; and many of the Traditions in the Church of Rome are pretended to be Apostolical?

The unwritten Traditions of the Church of Rome are not to be made use of as a Rule for our direction, 1. Because no unwritten Traditions could be conveyed down from the Apostles times unto ours by word of mouth, without danger of mistake and corruption; and therefore we cannot be certain their Traditions, which they call Apostolical, are not corrupted; as we must be, if we use them as our Rule. 2. Because we have reason to think, the Church of Rome being so much corrupted, that their Traditions are corrupted too; especially when Historians tell us of the general corruptions, ignorance and viciousness of some Generations in their Church, namely, in the 9th and 10th Centuries, and afterwards; through which sink of times we cannot rationally expect to receive pure Traditions. 3. Because several of their Traditions are contrary to the express word of God, like those of the Elders amongst the Pharisees, which our Saviour doth condemn, together with all humane impositions, Ye have made the Commandments of God of none effect by your Tradition: but in vain do they worship me, teaching for Doctrines the Commandments of men. Matthew 15:6, 9 4. Because, however, the Thessalonians were bound to hold fast some unwritten Traditions for a while, because the History of Christ, and much of the Gospel, they had for the present only from the mouths and testimony of the Apostles; yet afterwards the whole History of Christ, and whatever was necessary to be known, and believed, and practiced, in order to salvation was committed to writing in the books of the New Testament, both for the sake of the present and future Generations of the Church, that so the Gospel might not be corrupted by unwritten Traditions; therefore all unwritten Traditions are to be rejected.

Is not the Light within men, and the Spirit of God without the Scriptures (which Quakers and Enthusiasts pretend unto) to be made use of as a Rule for our direction?

The Light which is in men without the Scripture, is not to be used for our Rule, 1. Because whatever Light any pretend unto without the Word, is but darkness, in which whosoever walketh, he must needs stumble and fall into the ditch, To the Law, and to the Testimonies, if they speak not according to this Word, it is because there is no light in them. Isaiah 8:20 2. Whatever spirit any have which leadeth them against, or besides the Rule of the Scriptures, it is not the spirit of God, and of Truth, but a spirit of Error and Delusion. The Scripture telleth us plainly, that such as hear not the Apostles speaking in the word, are acted by an erronious spirit, Beloved, believe not every spirit, but try the spirits, whether they be of God, because many false Prophets are gone out into the world. We are of God: he that knoweth God, heareth us; he that is not of God, heareth not us: hereby know we the spirit of Truth, and the spirit of Error. 1 John 4:1, 6

What is to believe?

To believe, is to assent or give credit to truths, because of the Authority of another.

What is it to believe what the Scriptures teach?

To believe that which the Scriptures teach, is to assent or give credit to the truths thereof, because of the Authority of God, whose word the Scriptures are; this is Divine Faith.

What is implied in the things concerning God, which the Scriptures teach?

In the things concerning God, which the Scriptures teach, is implied all points of Faith, as it is Divine.

Are Christians to believe nothing as a point of Faith, but what the Scriptures teach?

No. Because no other book in the world is of Divine Authority but the Scriptures, and therefore not absolutely infallible.

What is meant by the duty which God requireth of man?

By the duty which God requireth of man, we are to understand that which is Gods due, or that which we ow to God, and are bound to do, as we are Creatures, and Subjects, and Children.

Are we bound to nothing in point of practice, but what is required in the Scripture?

No, Because the Laws and Commandments of God in the Scriptures are so exceeding large and extensive, that they reach both the inward and outward man, and whole Conversation; so that nothing is lawful for us to do, except it be directly or consequentially prescribed in the Word.

How do the Scriptures teach matters of Faith and Practice?

The Scriptures teach the matters of Faith and Practice by revealing these things externally; but it is the Spirit of God only in the Scriptures, which can teach them internally and effectually unto Salvation.

Why are the Scriptures said principally to teach what man is to believe concerning God, and what duty God requireth of man?

Because, though all things taught in the Scriptures are alike true, having the stamp of Divine Authority upon them; yet all things in the Scriptures are not alike necessary and useful. Those things which man is bound to believe and do as necessary to Salvation, are the things which the Scriptures do principally teach.

What kind of Substance is God?

God is a Spirit, God is Spirit, and they that worship him, must worship him in Spirit and in Truth.

What is a Spirit?

A Spirit is an immaterial Substance without flesh or bones, or bodily parts, Behold my hands, and my feet that it is I my self, handle me and see, for a Spirit hath not flesh and bones, as ye see me have.

How is God said then in Scripture, to have eyes, and ears, and mouth, and hands, and other parts, Psal. 34. 15. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. Isa. 1. 20. The mouth of the Lord hath spoken it. Heb. 10. 31. It is a fearful thing to fall into the hands of the living God?

These and the like bodily parts are not in God properly, as they be in men; but figuratively, and after the manner of men, he is pleased to condiscend (in expressing himself hereby) to our weak capacities, that we might the more easily conceive of him by such resemblances.

How doth God differ from Angels and the Souls of men, who also are spiritual and immaterial substances?

1. Angels and the Souls of men are created Spirits, and depend in their being upon God, but God is an uncreated Spirit, and dependeth in his Being upon none. 2. Angels and the souls of men are Finite Spirits, but God is an Infinite Spirit.

What is it to be Infinite?

To be Infinite is to be without Measure, Bounds or Limits.

In what regard is God Infinite?

1. God is Infinite or without bounds in regard of his Being and Perfection; and therefore is incomprehensible, Canst thou by searching find out God? canst thou find out the Almighty unto perfection? Job 11:7 2. God is Infinite or without measure and bounds, in regard of place; and therefore he is every where present, Can a man hide himself in secret places, and I shall not see him, saith the Lord? Do not I fill both Heaven and Earth? Jeremiah 23:24 And yet neither the Earth, nor the Heavens, nor the Heaven of Heavens is able to contain him, 1 Kings 8:27 3. God is Infinite or without measure and bounds in regard of time, and therefore he is Eternal, Now unto the King Eternal, Immortal, Invisible, and only Wise God, be honour and glory, for ever, and ever. 1 Timothy 1:17 4. God is Infinite, or without measure and bounds, in regard of all his communicable Attributes.

What is it to be Eternal?

To be Eternal, is to have neither beginning nor ending.

How doth it appear that God is Eternal?

1. From Scripture, Before the Mountains were brought forth, or ever the Earth or the World was formed: even from everlasting to everlasting thou art God. Psalm 90:2 2. From Reason, 1. God gave a being to the world, and all things therein at the beginning of time, therefore he must needs be before the world and before time, and therefore from everlasting. 2. God is an absolutely necessary Being, because the first Being, because altogether independent, and beyond the reach of any power to put an end to him; therefore he is unchangeable, therfore to everlasting he is God.

How doth God differ from his Creatures in regard of his Eternity?

1. Some Creatures have their beginning with time, and their ending with time; as the Heavens, and the foundations of the Earth. 2. Some Creatures have their beginning in time, and their ending also in time; as those Creatures upon the Earth which are generated and corrupted, which are born and live for a while, and then die. 3. Some Creatures have their beginning in time, yet do not end with or in time, but endure for ever, as Angels and the souls of men. 4. But God differeth from all, in that he was from everlasting, before time, and will remain unto everlasting, when time shall be no more.

What is it to be unchangeable?

To be unchangeable, is to be always the same without any alteration.

In what regard is God unchangeable?

1. God is unchangeable in regard of his Nature and Essence, Of old thou hast laid the foundations of the Earth, and the Heavens are the work of thy hands; they shall perish, but thou shalt endure; they shall be changed, but thou art the same. Psalm 102:25–27 2. God is unchangeable in regard of his Counsel and Purpose, My Counsel shall stand and I will do all my Pleasure. Isaiah 46:10 Wherein God willing to shew the immutability of his Counsel. Hebrews 6:17 3. God is unchangeable in regard of his Love and special Favours, The gifts and calling of God are without Repentance. Romans 11:29 Every good and perfect gift cometh down from the Father of Lights, with whom there is no variableness, neither shadow of turning. James 1:17

How is God said to be Infinite Eternal Unchangeable in his Being, Wisdom, Power, Holiness, Justice, Goodness and Truth?

In that Being, Wisdom, Power, Holiness, Justice, Goodness and Truth, which are communicable unto, and may be in some degree and measure found in the Creatures, they are in God, Infinitely, Eternally, Unchangeably, and so altogether in an incommunicable manner. 1. Creatures have a Being, but it is a finite Being, a Being in time, a changeable Being; Gods Being is Infinite, Eternal and Unchangeable. 2. Creatures may have Wisdom, but it is finite and imperfect Wisdom; Gods Wisdom is Infinite and absolutely perfect. 3. Creatures may have some Power, but it is finite and limited Power, such as may be taken away; they may have power to do something dependingly upon God; but God is Infinite in Power, he is Omnipotent, and can do all things independently without the help of any. 4. Creatures may have some Holiness, and Justice, and Goodness, and Truth; but all these are qualities in them; they are finite, and in an inferiour degree, and they are subject to change: But these things are Essence in God, they are Infinite and Perfect in him; his Holiness is Infinite, his Justice is Infinite, his Goodness is Infinite, his Truth is Infinite; and all these are Eternally in him, without any variableness, or possibility of change.

What is the Wisdom of God?

The Wisdom of God is his essential Property, whereby by one simple eternal act, he knoweth both himself and all possible things perfectly, and according to which he maketh, directeth and ordereth all future things for his own glory.

Wherein doth the Wisdom of God appear?

1. Gods Wisdom doth appear in his perfect knowledge of all possible things, all past things, all present things, all future things in their Natures, Causes, Virtues and Operation; and that not by Relation, Observation, or Induction of Reason, as men know some things; but by one simple and eternal act of his Understanding, His Understanding is Infinite. Psalm 147:5 O Lord thou hast searched me and known me: such knowledge is too wonderful for me it is high, I cannot attain unto it, Psalm 139:1 Neither is there any creature which is not manifest in his sight, but all things are naked and opened unto the eyes of him, with whom we have to do. Hebrews 4:13 2. Gods Wisdom doth appear in the beautiful variety of Creatures which he hath made above and below, O Lord how manifold are thy works! in Wisdom hast thou made them all. Psalm 104:24 3. Gods Wisdom doth appear in his admirable contrivance of our redemption through his Son, whereby his Justice is fully satisfied, and his people are graciously saved, Howbeit we speak wisdom among them that are perfect, the wisdom of God in a Mystery, &c. 1 Corinthians 2:6–7 This is that wisdom which was made known by the Church unto the Angels, To the intent that unto the principalities might be known by the Church the manifold wisdom of God. Ephesians 3:10 4. Gods Wisdom doth appear in his excellent government of all his Creatures. 1. In his government of unreasonable Creatures, directing them unto their ends, though they have no reason to guide them. 2. In his government of Reasonable Creatures that are wicked, over-ruling all their actions for his own glory, though they be intended by them for his dishonor, Surely the wrath of men shall praise thee. Psalm 76:10 3. In his government of his Church and people; the disposal of his special favours to the most unworthy, that he might reap all the glory; his quallifying and making use of instruments in great works beyond their own thoughts and designs; his seasonable provisions for his people, his strange preservation, of them from the malice of subtil and powerful enemies; his promoting his own interest in the world by the means which men use to subvert it, and the like, do evidently declare the infinite Wisdom of God.

What is the Power of God?

The Power of God is his Essential Property, whereby he can do all things, I am the Almighty God.

Wherein doth the Power of God shew it selfe?

1. The Power of God doth shew it self in what he hath done; he hath created all things, The invisible things of him from the Creation of the world, are clearly seen by the things which he hath made, even his eternal Power and Godhead. Romans 1:20 He hath effected many Miracles which we read of both in the Old and New Testament, which exceeded the power of natural causes; he hath raised up to himself, and preserved his Church in all ages, notwithstanding the rage and malice of all the powers of earth and hell, who have endeavoured to extirpate it, Upon this rock will I build my Church, and the gates of hell shall not prevail against it. Matthew 16:18 2. The Power of God doth shew it self in what he doth; he upholdeth all his creatures in their being and operations, Upholding all things by the word of his Power. Hebrews 1:3 He plucks his chosen people out of the snare of the Devil, and powerfully draws them & joyns them by faith unto Jesus Christ, And what is the exceeding greatness of his Power toward them that believe. Ephesians 1:19 He works grace in his people, and maintaineth his work, and enableth them to persevere, Who are kept by the Power of God through faith unto salvation. 1 Peter 1:5 He restraineth the wicked, and bringeth Satan under the feet of his people: he worketh continually, easily, irresistably and indefatigably; all which sheweth his Power. 3. The Power of God doth shew it self in what he will do; he will make the Kingdoms of the Earth to stoop to his Son, and that both of Jew and Gentile; he will ruine Anti-Christ, though never so potent at the present; he will raise up the dead out of their Graves, and destroy the visible world at the last day; and he will shew the Power of his Anger, in the everlasting punishment of the wicked in Hell 4. The Power of God doth shew it self in what he can do; he can do whatever he pleaseth, he can do whatever is possible to Infinite Power, whatever doth not imply a contradiction, or argue imperfection.

What is the Holiness of God?

The Holiness of God is his Essential Property whereby he is infinitly pure, loveth and delighteth in his own purity, and in all the resemblances of it which any of his creatures have; and is perfectly free from all impurity, and hateth it wherever he seeth it.

How may God be said to be Holy?

1. The Name of God is holy, Holy and reverend is his Name. Psalm 111:9 2. The Nature of God is holy, Holy, holy, holy, Lord God Almighty. Revelation 4:8 3. The Persons of the Godhead are holy: The Father is holy, Holy Father, keep, through thy name, those which thou hast given me: John 17:11 The Son is holy, Against thy holy Child Jesus were they gathered: Acts 4:27 The spirit is holy, Joy in the Holy Ghost. Romans 14:17 4. The works of God are holy, The Lord is righteous in all his ways, and holy in all his works. Psalm 145:17 4. The Word of God is holy, Which he hath promised in the holy Scriptures. Romans 1:2 His Law is holy, The Law is holy, and the Commandment holy, just and good. Romans 7:12 And his Gospel is holy, To remember his holy Covenant. Luke 1:72 6. The Worship of God is holy: The matter of it holy, In every place Incense shall be offered unto my Name, and a pure offering. of righteousness Malachi 1:11 The manner of it holy, God will be worshipped in Spirit and in Truth. John 4:24 The time of it holy, Remember the Sabbath day to keep it holy Exodus 20:8 7. The Dwelling Place of God is holy, Thus saith the High and Holy One, I dwell in the High and Holy Place. Isaiah 57:15 8. The Angels which attend upon God in Heaven are holy, All the holy Angels with him. Matthew 25:31 9. The People of God upon earth are holy, Thou art a holy people unto the Lord. Deuteronomy 7:6 10. God requireth, worketh, loveth and delighteth in holiness, Be ye holy. 1 Peter 1:15 This is the will of God, even your sanctification. 1 Thessalonians 4:3 11. God hateth sin and sinners infinitely, and without holiness will not admit any into his Kingdom, Thou hatest all workers of iniquity. Psalm 5:5 Follow peace with all men, and holiness, without which none shall see God. Hebrews 12:14

What is the Justice of God?

The Justice of God is his essential property, whereby he is infinitely righteous and equal, both in himself, and in all his dealings with his Creatures.

Wherein doth the Justice of God shew it self?

1. In the Punishment which he inflicted upon Christ our Surety, for our sins, He was wounded for our transgressions, and bruised for our iniquities. Isaiah 53:5 2. In the Vengeance he will execute upon Unbelievers for their own sins on the day of wrath, The Lord will be revealed in flaming fire, taking vengeance on them that obey not the Gospel, who shall be punished with everlasting destruction. 2 Thessalonians 1:7–9 3. In the reward he will give to his people through the merits of Christ, Great is your reward in heaven. Matthew 5:12 Henceforth is laid up for me a Crown of righteousness. 2 Timothy 4:8 4. In those temporal Judgments he bringeth upon a people or person for their sins in this world, O Lord, Righteousness belongeth unto thee, but unto us confusion of faces, as it is this day. Daniel 9:7 Wherefore doth a living man complain, a man for the punishment of his sins? Lamentations 3:39

What is the goodness of God?

The Goodness of God is his essential property, whereby he is altogether good in himself, and the Author of all good, Thou art good, and doest good.

Wherein doth the goodness of God appear?

Gods Goodness doth appear, 1. In the works which he hath made, And God saw every thing that he had made, and behold it was very good. Genesis 1:31 2. In his bounty and provisions for all his Creatures, The Lord is good to all. Psalm 145:9 The eyes of all wait upon thee. Psalm 145:15 3. In his patience and forbearance towards the wicked, and his enemies, Or dispisest thou the riches of his goodness, and forbearance, and long-suffering. Romans 2:4 4. And chiefly Gods Goodness doth appear in his especial love and mercy towards his own people; in chusing them; in redeeming them; in calling them, in pardoning them; in adopting them; in sanctifying them in all the priviledges he bestoweth upon them, and manifestations of his love unto them here; and in his taking them unto, and giving them possession of his Kingdom hereafter, The Lord, Gracious and Merciful, abundant in Goodness, keeping Mercy for thousands, forgiving iniquity, transgression and sin, &c. Exodus 34:6–7

What is the truth of God?

The Truth of God is his essential property, whereby he is sincere and faithful, free from all falshood and simulation, In hope of eternal life, which God who cannot lye hath promised. Titus 1:2 By two immutable things, in which it is impossible that God should lie. Hebrews 6:18

Wherein doth the Truth of God appear?

Gods Truth doth appear, 1. In the soundness of the Doctrine which he hath revealed, wherein there is no flaw or corruption, Hold fast the form of sound words which thou hast heard of me. 2 Timothy 1:13 2. In the certainty of the Histories which he hath recorded, wherein there is no lye or mistake, It seemed good to me to write to thee, that thou mightest know the certainty of those things, wherein thou hast been instructed. Luke 1:3–4 3. In the accomplishment of the Prophesies which he hath foretold, wherein there is no failing or falling short, We have found him of whom Moses in the Law and the Prophets did write. John 1:45 Heaven and Earth shall pass away, but my word shall not pass away. Matthew 24:35 4. In the fulfilling the Promises which he hath made to his people, He is faithful that hath promised. Hebrews 10:23 5. In executing the Judgments which he hath threatned against the wicked, But my words did they not take hold on your Fathers? Zechariah 1:6 6. But the great appearance of Gods Truth will be at the day of Christs appearance to Judgment, when rewards and punishments shall be dispensed according to what he hath foretold us in the Book of the Holy Scriptures.

Why is God said to be one only?

In opposition to many Gods, Hear O Israel, the Lord our God is one Lord. Deuteronomy 6:4 We know that there is none other God but one; for though there be that are called Gods, whether in Heaven or Earth (as there be Gods many, and Lords many) yet unto us there is but one God. 1 Corinthians 8:4–6

Why is God said to be the Living God?

In opposition to dead Idols, Their Idols are Gold and silver, the work of mens hands: They have mouths, but they speak not, eyes have they, and see not; ears have they, but they hear not, &c. Psalm 115:4–6 Ye turned from Idols to serve the Living God. 1 Thessalonians 1:9

Why is God said to be the True God?

In opposition to all false Gods, The Lord is the true God: the Gods that have not made the Heavens, and the Earth shall perish from the Earth, and from under these Heavens; they are vanity and the work of errours

How doth it appear that God is one only?

Because God is Infinite, and there cannot be more than one Infinite Being; for as much as one Infinite Being doth set bounds and limits unto all other Beings, and nothing that is bounded and limited can be Infinite.

How doth it appear that God is Living?

1. Because God giveth to, and preserveth life in all his Creatures, I give thee in charge in the sight of God, who quickneth all things. 1 Timothy 6:13 In him we live, and move, and have our being. Acts 17:28 2. Because God reigneth for ever, The Lord is a living God, and an everlasting King. Jeremiah 10:10

How doth it appear that God is true, that he hath a true Being, or that there is a God indeed?

By several Arguments, sufficient to convince all the Atheists in the world, if they would hearken to their own reason.

What is the first Argument to prove that there is a God?

The first Argument, to prove that there is a God, may be drawn from the being of all things. 1. The Being of the Heavens, the high stories which are there erected, the glorious lights which are there placed, the glittering stars which there move. 2. The being of the Earth, whose foundations are sure and unmoved by storms and tempests, though it hang like a Ball in the midst of the Air. 3. The being of the vast Sea, where there is such abundance of waters, as some think, higher than the Earth, which yet are bounded and restrained from overflowing and drowning the Land and its Inhabitants, as once they did when their limits were for a while removed. 4. The being of such various Creatures above and below, especially of those which have motion and life in themselves. 5. And chiefly the being of Man, the curious workmanship of his body in the Womb, especially the being of Mans Soul, which is immaterial, invisible, rational, immortal, and which cannot arise from the power of the matter (as the sensitive souls of bruits) neither doth depend on the body in some of its operations. These and all the works which our eye doth see, or mind doth apprehend, do prove that there is a God, who hath given a being to them, and continueth them therein.

Wherein lieth the force of this Argument to prove from the being of all things, that there is a God?

All things that have a being, they must either, 1. Have their being from Eternity. Or, 2. Must give a being to themselves. Or, 3. They must have their being from God. 1. But first, They could not have their being from Eternity, for then they would be Infinite in duration, and so capable of no measure by time: they would be necessary and so capable of no alteration or destruction: but both Reason & Experience doth evidence the contrary, therefore they are not Eternal. 2. Things cannot give a being to themselves; for that which giveth a being to a thing must be before it, and hence it would follow, that things should be, and not be at the same time, which is a contradiction, and absurd. 3. Therefore thirdly, It must necessarily follow, that there is a God, who is a necessary, infinite and eternal being; who is omnipotent, and hath given a being to all Creatures.

What is the second Argument to prove that there is a God?

The second Argument to prove that there is a God, may be drawn from the government of all things. 1. The beautiful order, and constant motion of Heavenly bodies shedding down light and heat, and sweet influence upon the earth, without which, all living Creatures below would quickly languish and die. 2. The bottling up of waters in the clouds, and sprinkling of rain from thence upon the dry and parched ground, without which it would yeild no fruit. 3. The cleansing of the Air, and fanning of the Earth with the wings of the wind, without which, in some hotter Climates, the Inhabitants could not live. 4. The subjection of many strong and fierce creatures unto weak and timerous man. 5. The subserviency of irrational and inanimate creatures one to another, and the guiding them without their own designment, unto their ends. 6. Notwithstanding the various, innumerable and seeming contrary particular ends, which the many creatures in the world have, the directing them without confusion unto one common end, in which they do all agree: This doth undeniably prove, that there is an infinitely powerful, and wise God, who is the supream Lord and Governor of the world.

What is the third Argument to prove that there is a God?

The third Argument to prove that there is a God, may be drawn from the impressions of a Deity upon the Consciences of all men, in all Ages and Nations, which could not be so deep and universal, were it a fancy only, and groundless conceit, 1. The hellish gripes and lashes, the horrible dreads and tremblings of guilty Consciences upon the commission of some more notorious crimes, which they do not fear punishment for from men, is a witness of a Deity to them, whose future vengeance they are afraid of. 2. The Worship which Heathens generally give unto false Gods, is an evidence that there is a true God, though they be ignorant of him.

What is the fourth Argument to prove that there is a God?

The fourth Argument to prove that there is a God, may be drawn from the Revelation of the Scriptures. The Majesty, high Mysteries, Efficacy, and like Arguments, which prove that the Scriptures could have no other Author but God alone, do more abundantly prove, that there is a God, who hath more clearly revealed himself and his will in that Book, than in the Book of the Creatures.

What is the fifth Argument to prove that there is a God?

The fifth Argument to prove that there is a God, may be drawn from the Image of God on his people, the stamp of holiness upon Gods people, which maketh them to differ from all others, and from what themselves were before conversion, doth shew (as a picture the man) that there is a God, whose Image they bear, and who by the Almighty Power of his Spirit hath thus formed them after his own likeness.

If it be so certain that there is a God, whence is it that there be so many Atheists who believe there is no God?

1. There are many that live as if there were no God, and wish there were no God, who yet secretly believe that there is a God, and carry a dread of him in their Consciences. 2. I hardly think that any who have most of all blotted out the impressions of God, and do endeavour to perswade themselves and others, that there is no God, are constantly of that mind, but sometimes in great dangers, they are under convictions of a Deity. 3. There are none that have wrought up themselves to any measure of perswasion that there is no God, but such, whose interest doth sway them, and blind them therein; because they being so vitious, they know if there be a God, he will surely take vengeance upon them. 4. The thing is certain that there is a God, whether some believe it or no, as the Sun doth shine, though some men be blind, and do not discern its light.

What is meant by the Godhead?

By the Godhead is meant the Divine Nature or Essence.

Are there three Divine Natures and Essences, or are there three Gods?

No. For though the three Persons be God, the Father God, the Son God, and the Holy Ghost God, yet they are not three Gods but one God; the Essence of God is the same in all the three Persons, There are three that bear Record in Heaven, the Father, the Word (that is the Son) and the Holy Ghost, and these three are one.

What is meant by the three Persons in the Godhead?

By the three Persons in the Godhead we are to understand the same Nature of God with three waies of subsisting, each Person having its distinct Personal Properties.

What is the Personal Property of the Father?

The Personal Property of the Father is to beget the Son, and that from all Eternity, Unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? Unto the Son he saith: Thy Throne O God is for ever.

What is the Personal Property of the Son?

The Personal Property of the Son is to be begotten of the Father, We beheld his glory, the glory as of the only begotten of the Father.

What is the Personal Property of the Holy Ghost?

The Personal Property of the Holy Ghost is to proceed from the Father and the Son, And when the Comforter is come whom I shall send from the Father, even the Spirit of Truth which proceedeth from the Father, he shall testifie of me.

How doth it appear that the Father is God?

Because the Father is the Original of the other Persons, and of every thing else, and because Divine Attributes and Worship are ascribed unto him.

How doth it appear that the Son is God?

1. Because he is called God in the Scripture, And the Word was God. John 1:1 Of whom as concerning the Flesh, Christ came, who is over all, God blessed for ever. Romans 9:5 2. Because the Attributes of God are ascribed unto him: Eternity, Before Abraham was, I am. John 8:58 Omniscience, Lord thou knowest all things, thou knowest that I love thee. John 21:17 Omnipresence, Where two or three are gathered together in my Name, there am I in the midst of them. Matthew 18:20 Divine Power, He upholdeth all things by the Word of his Power. Hebrews 1:3 3. Because the honor and worship which is due only to God doth belong to him: In him we must believe, Believe in me. John 14:1 In his Name we must be Baptized, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost. Matthew 28:19 Upon his Name we must call, With all that call upon the Name of the Lord Jesus Christ. 1 Corinthians 1:2 4. Because if the Son were not God he could not have been a fit Mediatour.

How doth it appear that the Holy Ghost is God

1. Because the Holy Ghost is called God, Why hath Sathan filled thine heart to lye to the Holy Ghost? thou hast not lied unto men, but unto God. Acts 5:3–4 2. Because the Attributes of God are ascribed unto him; Omnipresence, Whither shall I go from thy Spirit? Psalm 139:7 Especially, he is present in the hearts of all Believers, He dwelleth in you, and shall be in you. John 14:17 Omniscience, The Spirit searcheth all things. 1 Corinthians 2:10 3 Because of the powerful works of the Spirit, which none but God can effect; such as Regeneration, Except a man be born of the spirit, he cannot enter into the Kingdom of God. John 3:5 Guiding believers into all truth, Howbeit, when the spirit of truth is come, he shall guide you into all truth. John 16:13 Sanctification, That the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. Romans 15:16 Comfort, called therefore the Comforter, But when the Comforter is come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth from the Father, he shall testifie of me. John 15:26 Communion, The Communion of the Holy Ghost be with you all. 2 Corinthians 13:14 4. Because the honor and worship due only to God, doth belong unto the Spirit. We must believe in him. This is one Article in the Creed (commonly called the Apostles Creed) I believe in the Holy Ghost. We must be Baptised in his Name, Baptising them in the Name of the Father, and the Son, and the Holy Ghost. Matthew 28:19

How doth it appear that the Father, and the Son, and the Holy Ghost being but one God, are three distinct Persons?

1. The Father begetting is called a Person in the Scripture, Christ is said to be the express image of his Person; Hebrews 1:3 and by the same reason, the Son begotten of the Father, is a Person; and the Holy Ghost proceeding from the Father and the Son, is a Person. 2. That the Father and the Son are distinct Persons, is evident from I am not alone, but I and the Father that sent me. It is written in your Law, the testimony of two men is true; I am one that bear witness of my self, and the Father that sent me, beareth witness of me. John 8:16–18 3. That the Holy Ghost is a distinct Person from the Father and the Son, appeareth from I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of Truth, &c. John 14:16–17 4. That the Father, Son, and Holy Ghost are three distinct Persons in one Essence, may be gathered from There are three that bear record in heaven, the Father, the Word, & the Holy Ghost, and these three are one. 1 John 5:7 These three are either three substances, or three manifestations, or three persons or something else besides persons: But, 1. They are not three Substances, because in the same verse they are called one: 2. They are not three manifestations, because all the Attributes of God are manifestations, and so there would be more than three, or thirteen; and then one manifestation would be said to beget and send another, which is absurd. 3. They are not something else besides persons: Therefore they are three distinct Persons, distinguished by their relations, and distinct personal properties.

What should we judge of them that deny that there are three distinct Persons in one Godhead?

We ought to judge them to be blasphemers, because they speak against the ever glorious God, who hath set forth himself in this distinction in the Scripture. 2. To be damnable Hereticks, this doctrine of the distinction of Persons in the Unity of Essence being a fundamental truth, denied of old by the Sabellians, Arrians, Photineans, and of late by the Socinians, who were against the Godhead of Christ the Son, and of the Holy Ghost, amongst whom, the Quakers are also to be numbered, who deny this distinction.

What is it for God to decree?

For God to decree is eternally to purpose and fore-ordain, to appoint and determine what things shall be

How did God decree things that come to pass?

God decreed all things according to the counsel of his will; according to his will, and therefore most freely; according to the counsel of his will, and therefore most wisely, Being predestinated according to the purpose of him, who worketh all things according to the counsel of his own will.

Wherefore did God decree all things that come to pass?

God decreed all things for his own glory.

What sorts are there of Gods decrees?

There are Gods general decrees, and Gods especial decrees.

What are Gods general decrees?

Gods general decrees are his eternal purpose, whereby he hath fore-ordained whatever comes to pass, not only the being of all Creatures which he doth make, but also all their motions & actions; not only good actions which he doth effect, but also the permission of all evil actions, Who worketh all things after the counsel of his own will. Ephesians 1:11 Against thy holy Child Jesus Herod and Pontius Pilate, with the Gentiles and People of Israel were gathered together, for to do whatever thy hand and thy counsel determined before to be done. Acts 4:27–28

What are Gods especial decrees?

Gods especial decrees, are his decrees of Predestination of Angels and Men, especially his decrees of election and reprobation of men.

What is Gods decree of election of men?

Gods decree of election of men, is his eternal and unchangeable purpose, whereby out of his meer good pleasure he hath in Christ chosen some men unto everlasting life & happiness, as the end; & unto faith and holiness, as the necessary means in order hereunto, for the praise of his most rich and free grace According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love; being predestinated according to the good pleasure of his will, to the praise of the glory of his grace. Ephesians 1:4–6 God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth. 2 Thessalonians 2:13

What is Gods decree of reprobation of men?

Gods decree of reprobation is his eternal purpose (according to his Soveraignity, and the unsearchable counsel of his own will) of passing by all the rest of the children of men which are not elected, and leaving them to perish in their sins, unto the praise of the power of his wrath and infinite justice in their everlasting punishment, Hath not the Potter power over the Cley, of the same lump, to make one vessel to honor, and another to dishonor? What if God willing to shew his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction

Whence is it that God doth decree the election of some, and the reprobation of others, of the children of men?

It was neither the good works foreseen in the one, which moved him to chuse them, nor the evil works foreseen in the other, which moved him to pass them by; but only because he would, he chose some, and because he would not, he did not chuse the rest, but decreed to withold that grace which he was no ways bound to give unto them, and to punish them justly for their sins, as he might have punished all if he had so pleased, The children being not yet born, neither having done good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth. It was said, Jacob have I loved, but Esau have I hated: for he hath mercy on whom he will have mercy, and whom he will he hardneth.

May any know whether they are elected or reprobated in this life?

1. Those which are elected, may know their election by their effectual calling, Give diligence to make your calling and election sure. 2 Peter 1:10 2. But secondly, none can know certainly in this life (except such as have sinned against the Holy Ghost) that they are reprobated, because the greatest sinners (except such as have committed that sin) may be called, Neither fornicators, nor idolaters, nor adulterers, nor thieves, &c. shall inherit the Kingdom of God; and such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. 1 Corinthians 6:9–11 And we read of some called at the eleventh hour, Matthew 20:6–7

What is it for God to execute his decrees?

God executeth his decrees when he doth what he eternally purposed to do, when he bringeth to pass what he had before ordained should be.

Wherein doth God execute his decrees?

God doth execute his decrees in his works of Creation, wherein he maketh all things according as he eternally decreed to make them; and in his works of providence wherein he preserveth and governeth all things according to his eternal purpose and counsel.

What is meant by Creation?

1. Negatively, by Creation is not meant any ordinary production of creatures wherein second causes are made use of. 2. Positively, Creation is, 1. A making things of nothing, or a giving a being to things, which had no being before. Thus the Heavens were made of nothing, the Earth and Waters, and all the matter of inferior bodies were made of nothing; and thus still the souls of men are made of nothing, being immediately infused by God 2 Creation is a making things of matter naturally unfit, which could not by any power (put into any second causes) be brought into such a form; thus all beasts, and cattel, and creeping things, and the body of man was at first made of the earth, and the dust of the ground, and the first woman was made of a rib taken out of the man.

Are all things that are made Gods creatures?

Yes 1. All things that were made the first six days, were most properly and immediately created by God. 2 All the things that are still produced, are Gods creatures; 1. Because the matter of them was at first created by God. 2. Because the Power which one creature hath of producing another, is from God 3 Because in all productions God doth concur as the first cause, and most principal agent. And lastly, because the preservation of things by God in their being, is as it were a continued Creation.

Whereby did God Create all things at the first?

God Created all things by the word of his power; It was the infinite power of God which did put forth it self in erecting the glorious frame of the Heavens, and the Earth, and that by a word speaking, God said, let there be light, and there was light; let there be a Firmament, and the Firmament was made, &c. Genesis 1:3, 6 By the word of the Lord were the Heavens made, and all the hosts of them by the breath of his mouth; he spake and it was done, he commanded and it stood fast. Psalm 33:6, 9

In what time did God Create all things?

God Created all things in the space of six days, he could have Created all things together in a moment, but he took six days time to work in, and rested on the seventh day, that we might the better apprehend the order of the Creation, and that we might imitate him in working but six days of the week, and in resting on the seventh.

What was Gods work on the first day?

On the first day, 1. God Created Heaven, that is, the highest Heaven, called the third Heaven, which is removed above all visible Heavens, where the Throne of God is, and the Seat of the Blessed; in which the Angels were Created, who are called the Hosts of Heaven, and the Sons of God, who rejoyced in the view of his other works, Job 38:7 2. God Created the Earth & the Water mingled together, without such distinct beautiful forms, either of themselves, or of the creatures, which afterwards were produced out of them. 3. God Created Light, which was after placed in the Sun and Moon, and other Stars when they were made.

What was Gods work on the second day?

On the second day, 1. God Created the Firmament, which seemeth to include both the heaven, in which afterwards the Sun, Moon and Stars were placed; and likewise the Air (called often Heaven in Scripture) where after the birds did fly. 2. God divided the Waters which were above part of the Firmament of Air, from the Waters beneath the Firmament of Air; that is, he placed distinct the Water which were above the clouds, from the Waters which were mingled with the Earth.

What was Gods work on the third day?

On the third day, 1. God gathered the Waters which were mingled with the Earth into one place, and called them Seas, and the dry Land which then appeared, he called Earth. 2 He caused the Earth to bring forth all kind of trees, plants and herbs, before there was any Sun or Rain upon the ground.

What was Gods work on the fourth day?

On the fourth day, 1. God made the great Lights, the Sun and Moon, and the lesser Lights, namely, the Stars, and placed them in the Heavens. 2. He appointed these Lights their motion, office and use to compass the Earth, to rule the day and the night, and to be for signs and for seasons, and for days and for years.

What was Gods work on the fifth day?

On the fifth day, 1. God made of the Waters, Whales and all kinds of great and small Fishes, with every living creature which moveth in the Sea. 2. God made of the Waters, all kind of winged Fowl, which fly in the open Heaven.

What was Gods work on the sixth day?

On the sixth day, 1. God made of the earth all Beasts, and Cattel, and Creeping things. 2. God made the first man, his body of the dust of the ground, and immediately created his soul in him, breathing in him the breath of life; and the woman he made of a rib taken out of his side.

Wherefore did God create all things?

God created all things for his own glory, that he might make manifest, 1. The glory of his power in effecting so great a work, making every thing of nothing by a word, Thou art worthy, O Lord, to receive glory, and honor, and power; for thou hast created all things. Revelation 4:11 2. The glory of his wisdom in the order and variety of his creatures, O Lord, how manifold are thy works, in wisdom hast thou made them all! Psalm 104:24 3. The glory of his goodness, especially towards man, for whom he provided first an habitation, and every useful creature, before he gave him his being.

In what condition did God create all things at first?

God made all things at first very good, And God saw every thing that he had made, and behold it was very good. Genesis 1:31 All the evil which since hath come into the world, is either sin it self, which is the work of the devil and man, or the fruit and consequent of sin. God made man good and happy; man made himself sinful and miserable.

Why did God Create man male and female?

God created man, male and female for their mutual help, and for the propagation of mankind, And God said, It is not good, that the man should be alone, I will make a help meet for him. Genesis 2:18 God created man male and female; and God blessed them, and said unto them, Be fruitful and multiply, and replenish the earth, and subdue it, &c. Genesis 1:27–28

What is meant by the image of God, after which man was at first created?

By the image of God we are to understand the similitude or likeness of God, And God said, Let us make man in our image, after our likeness.

Wherein doth consist the image of God, which was put upon man in his first Creation?

1. Negatively, the image of God doth not consist in any outward visible resemblance of his body to God, as if God had any bodily shape. 2. Positively, the image of God doth consist in the inward resemblance of his Soul to God in knowledg, righteousness and holiness, Renewed in knowledg, after the image of him that created him. Colossians 3:10 Put on the new man, which after God is created in righteousness and true holiness. Ephesians 4:24

What is included in this image of God, in knowledge, righteousness and holiness, as man had it at first?

The image of God in man at the first, doth include the universal and perfect rectitude of the whole soul; knowledge in his understanding, righteousness in his will, holiness in his affections.

What knowledge had man when he was first created in his understanding?

Man had in his first creation the knowledge of God and his Law, and his Creatures, and all things which were necessary to make him happy.

What righteousness had man at first in his will?

Man had at first in his will a disposition, accompanied with an executive power to do every thing which was right, and to give that which was due both to God, and also to man, had there been any man besides himself.

What holiness had man at first in his affections?

Mans affections at first were holy and pure, free from all sin and defilement, free from all disorder and distemper; they were placed upon the most holy, high and noble objects: Man at first had true and chief love to God, his desires were chiefly after him, and his delight was chiefly in him, and no creatures in the world had too great a share. As for grief and shame, and the like affections, though they were in man radically, yet they were not in man actively, so as to put forth any acts until he had committed the first sin, then he began to mourn and be ashamed

What dominion had man at his first creation?

Man had dominion not only over himself, and his own affections; but he had also dominion over the inferior creatures, the fish, and the fowls, and the beasts; many of which, since mans disobedience to the command of God, are become disobedient to the command of men, God said unto them, Have dominion over the Fish of the Sea, over the Fowl of the Air, and over every Creature which moveth upon the Earth.

What are the parts of Gods Providence?

The parts of Gods Providence are, 1. His preservation of thing, O Lord, thou preservest man and beast. Psalm 36:6 2. His Government of things, Thou shalt govern the Nations on the Earth. Psalm 67:4

What is it for God to preserve things?

God preserveth things, 1. When he continueth and upholdeth them in their beings, O Lord, thy Word is setled in Heaven; thou hast established the Earth, and it abideth: they continue this day according to thine Ordinance. Psalm 119:89–91 2. When he maketh provision of things needful for their preservation, The eyes of all wait upon thee, and thou givest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing, Psalm 145:15–16

What is it for God to govern things?

God governeth things when he ruleth over them, disposeth and directeth them to his, and their end, He ruleth by his power for ever, his eyes behold the Nations, let not the rebellious exalt themselves. Psalm 66:7 A mans heart deviseth his way, but the Lord directeth his steps. Proverbs 16:9

What is the subject of God providence?

The subject of Gods providence is, 1. All his creatures, especially his children, Upholding all things by the word of his power. Hebrews 1:3 His Kingdom ruleth over all. Psalm 103:19 One Sparow falleth not to the ground without your Father: ye are of more value than many Sparrows. Matthew 10:29, 31 Behold the Fowls of the air, they sow not, neither do they reap, nor gather into Barns; yet your Heavenly Father feedeth them: are not ye much better than they? Consider the Lillies of the field how they grow, they toyl not, neither do they spin; and if God cloath the grass of the field, shall he not much more cloath you? Matthew 6:26, 28, 30 2. All the actions of his creatures. 1. All natural actions, In him we live and move. Acts 17:28 2. All morally good actions, Without me ye can do nothing, John 15:5 that is, nothing that is good. 3. All casual actions, He that smiteth a Man that he die, and lie not in wait, but God deliver him into his hand. I will appoint thee a place whither he shall flee. Exodus 21:12–13 4. All morally evil actions, or sins.

How doth Gods providence reach sinful actions?

1. God doth permit men to sin, Who in time past suffered all Nations to walk in their own ways. Acts 14:16 These things hast thou done, and I kept silence. Psalm 50:21 2. God doth limit and restrain men in their sins, The remainder of wrath shalt thou restrain. Psalm 76:10 Because thy rage against me is come up into my ears, therefore I will put my hook in thy nose, and my bridle in thy lips, and I will turn thee back, &c. 2 Kings 19:28 3. God doth direct and dispose Mens sins to good ends, beyond their own intentions, O Assyrian Rod of mine anger, I will send him against an hypocritical Nation, namely, to chastise it for their sins; howbeit, he meaneth not so, neither doth his heart think so, &c. Isaiah 10:5–7 But as for you, ye thought evil against me, but God meant it unto good, to save much people alive. Genesis 50:20

What are the properties of Gods providence?

1. Gods providence is most holy, The Lord is righteous in all his ways, and holy in all his works. Psalm 145:17 2. Gods providence is most wise, O Lord, how manifold are thy works! speaking of the works of providence, as well as creation, in wisdom hast thou made them all. Psalm 104:24 3. Gods providence is most powerful, He doth according to his will in the Army of Heaven, and among the Inhabitants of the Earth, and none can stay his hand, Daniel 4:35 He ruleth by his power for ever. Psalm 66:7

What is a Covenant?

A Covenant is a mutual agreement and engagement between two or more parties to give or do something.

What is Gods Covenant with man?

Gods Covenant with man, is his engagement, by promise of giving something, with a stipulation or requiring something to be done on mans part.

How many Covenants hath God made with man?

There are two Covenants which God hath made with man. 1. A Covenant of works. 2. A Covenant of grace.

When did God enter into a Covenant of works with men?

God did enter into a Covenant of works with man immediately after his Creation, when he was yet in a state of innocency, and had committed no sin.

What was the promise of the Covenant of works, which God made with man?

The promise of the Covenant of works, was a promise of Life, for God’s threatning Death upon mans disobedience, Genesis 2:17 implieth his promise of life upon mans obedience.

What Life was it that God promised to man in the Covenant of works?

The Life that God promised to man in the Covenant of works, was the continuance of Natural & Spiritual Life, and the Donation of Eternal Life.

Wherein doth Natural, Spiritual, and Eternal Life consist?

1. Natural Life, doth consist in the Union of the Soul and Body. 2. Spiritual Life, doth consist in the Union of God and the Soul. 3. Eternal Life, doth consist in the Perfect, Immutable and Eternal Happiness, both of Soul and Body, through a perfect likeness unto, and an immediate Vision and Fruition of God the chief good.

What was the condition of the first Covenant, and that which God required on mans part, in the Covenant of works?

The condition of, and that required by God on mans part in, the Covenant of works, was perfect obedience, The Law is not of Faith, but the man that doth them shall live by them, Galatians 3:12 compared with the 10. verse, As many as are of the works of the Law, are under the Curse, for it is written, Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Galatians 3:10

In what respect was this Obedience (required of man in the first Covenant) to be perfect?

The Obedience required of man in the first Covenant, was to be perfect. 1. In respect of the matter of it, all the powers and faculties of the Soul, all the parts and members of the Body were to be imployed in Gods service, and made use of as Instruments of Righteousness. 3. It was to be perfect in respect of the Principle, namely, habitual Righteousness, and natural disposition and inclination, to do any thing God required, without any indisposition or reluctance, as the Angels do obey in Heaven. 4. It was to be perfect in respect of the End, which was chiefly to be Gods glory swaying in all actions. 5. It was to be perfect in respect of the manner, it was to be with perfect love and delight, and exactly with all the circumstances required in obedience. 6. It was to be perfect in respect of the Time, it was to be constant and perpetual.

What is the Prohibition, or the thing forbidden in the Covenant of works?

The thing forbidden in the Covenant of works, is the eating the Tree of Knowledge of Good and Evil, And the Lord God commanded, saying, Of every Tree of the Garden thou mayest freely eat, but of the Tree of the Knowledge of Good and Evil thou shalt not eat of it.

Why was this Tree called the Tree of the Knowledge of Good and Evil?

Because man, by eating the Fruit of this Tree, did know experimentally what good he had fallen from, and had lost, namely, the Image and Favour of God; and what evil he was fallen into, namely, the evil of Sin and Misery.

What was the Penalty or Punishment threatned upon the breach of the Covenant of works?

The punishment threatned upon the breach of the Covenant of works, was Death, In the day thou eatest thereof, thou shalt surely die. Genesis 2:17 The wages of Sin is Death. Romans 6:23

What Death was it, that God threatned as the punishment of Sin?

The Death which God threatned as the Punishment of mans Sin, was Temporal death, Spiritual death, and Eternal death.

Wherein doth Temporal, Spiritual, and Eternal death consist?

1. Temporal death doth consist in the separation of the Soul from the Body; this man was liable unto, in the day that he did eat of the forbidden Fruit, and not before. 2. Spiritual death doth consist in the separation of the Soul from God, and loss of Gods Image, this death seised upon man in the moment of his first Sin. 3. Eternal death doth consist in the exclusion of man from the comfortable and beatifical presence of God in Glory for ever, together with the immediate Impressions of Gods Wrath, effecting most horrible anguish in the Soul, and in the extreme Tortures in every part of the Body eternally in Hell.

What is meant by the Freedom of the Will?

By the Freedom of the Will, is meant a Liberty in the Will of its own accord to choose or refuse, to do or not to do, to do this, or to do that without any constraint or force from any one

How many ways may the Will be said to be Free?

The Will may be said to be free three ways 1. When the will is free only to good; when the will is not compelled or forced, but freely chooseth only such things as are good: thus the will of God (to speak after the manner of men) is free only to good, he can neither do, nor will any thing that is evil: such also is the freedom of the wills of Angels, and such will be the freedom of the wills of all the glorified Saints in Heaven; there neither is, nor will be any inclination of the will unto any evil thing for ever, and yet good will be of free choice. 2. The will may be said to be free only unto evil, when the will is not constrained, but freely chooseth such things as are evil and sinful: thus the will of the Devil is free only unto sin; and thus the wills of all the children of men in the world, whilst in a state of nature, are free only unto sin. 3. The will may be said to be free both unto good and evil, when it sometimes chooseth that which is good, sometimes chooseth that which is evil; such is the freedom of the wills of all regenerate persons, who have in some measure recovered the Image of God; they choose good freely through a principle of grace wrought in them by the spirit; yet through the remainder of corruption, at sometimes their wills are inclined to that which is sinful.

What freedom of will had man at his first Creation?

The freedom of will which man had at his first Creation was a freedom both to good and evil, though the natural inclination and disposition of his will was only to good; yet being made mutable or changeable, through temptations it might be altered and become inclinable unto evil.

How were our first Parents left to the freedom of their own wills?

Our first Parents were left by God to the freedom of their own wills, when God with-held that further grace (which he was no way bound to give unto them) which would have strengthned them against the temptation, and preserved them from falling into sin.

How did our first Parents fall, when they were left to the freedom if their own wills?

Our first Parents being left to the freedom of their own wills, through the temptation of the Devil, who spake unto them in the Serpent, through the desirableness of the fruit of the forbidden Tree to their sensual appetite, and through the desirableness of being made wise, and like unto God by eating thereof, unto their rational appetite, and through the hopes of escaping the punishment of death threatned by God, they did venture against the express command of God to eat of this Tree, the Woman being first beguiled and perverted by the Devil, did eat, and then the Man being perswaded by his Wife, and the Devil too, did eat also, And the Serpent said unto the Woman, ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as Gods, knowing good and evil. And when the Woman saw that the Tree was good for food, and that it was pleasant to the eyes, and a Tree to be desired to make one wise, shee took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat. Genesis 3:4–6 The Serpent beguiled Eve through his subtilty. 2 Corinthians 11:3 The Woman being deceived was in the transgression. 1 Timothy 2:14

What was the state in which our first Parents were created from whence they fell?

The state wherein our first Parents were created, and from whence they fell, was a state of innocency, Loe, only this have I found, that God made man upright, but they have sought out many inventions.

Whereby did our first Parents fall from the state wherein they were created?

Our first Parents fell from the state wherein they were created, by sinning against God.

What is meant by the Law of God which Sin is a breach of?

By the Law of God is meant the Commandments, which God the Creator and Supream King and Law-giver hath layed upon all the Children of Men his Creatures and Subjects, as the Rule of their obedience.

Where is the Law of God to be found?

The Law of God in some part of it, and more darkly is to be found written upon the hearts of all Men, Romans 2:15 but most plainly and fully it is to be found written in the Word of God.

How many kinds of Laws of God are there in the Word of God?

There is the Judicial Law, which concerned chiefly the Nation of the Jews, and in every respect doth not bind all other Nations. 2. There is the Ceremonial Law, which was in no part of it binding upon any, but for a time; namely, before the coming of Christ, who fulfilled this Law and abrogated it. 3. There is the Moral Law, written at first by God himself in Tables of Stone, which is a standing Rule of obedience unto the end of the World.

What is meant by want of Conformity to the Law of God?

By want of Conformity to Gods Law, is meant, both an unsutableness and disagreeablness to the Law, and a not Observation and not obedience to it.

What Sins doth want of Conformity to the Law, include?

The Sins included in the want of Conformity to the Law of God, are, 1. Original Sin, and that natural Enmity in the heart against the Law of God, The Carnal mind is Enmity against God, and it is not subject to his Law, neither indeed can be. Romans 8:7 2. All sins of Omission; the former is a want of Conformity of Heart, the latter, a want of Conformity of Life to Gods Law.

What is it to transgress the Law of God?

To transgress the Law, is to pass the bounds which are set in the Law.

How doth it appear that the transgression of the Law is sin?

It doth appear from Whosoever committeth Sin, transgresseth the Law, for Sin is the transgression of the Law.

Is nothing a Sin then, but what is against Gods Law?

Nothing is a Sin but what God hath either expresly or by consequence forbidden in his Law.

Why did God forbid our first Parents to Eat of this Fruit?

Not because there was any Intrinsecal Evil in the Fruit of the forbidden Tree, it being as indifferent in it self to eat of this Tree as any other Tree in the Garden; but God did forbid them to eat of the Fruit of this Tree to try their Obedience.

Could this Sin of eating the forbidden Fruit be very heinous, when the thing in it self was indifferent?

1. Though the Eating the Fruit was indifferent in it self, yet when so expresly forbidden by God, it ceased to be indifferent, but was absolutely unlawful and a great Sin. 2. This Sin of Eating the Forbidden Fruit was such a Sin, as included many other Sins, as it was circumstantiated.

What Sins did the Eating the Forbidden Fruit include?

The Sins included in our first Parents eating the Forbidden Fruit, were 1. Rebellion against God their Soveraign, who had expresly forbidden them to eat of this Tree. 2. Treason, in conspiring with the Devil, Gods Enemy, against God. 3. Ambition, in aspiring to a higher state, namely, to be as God. 4. Luxury, in indulging so much to please the sense of Taste, which did inordinately desire this Fruit. 5. Ingratitude to God, who had given them leave to Eat of any Tree of the Garden besides. 6. Unbelief, in not giving credit to the threatning of Death, but believing the Devil, who said, They should not Die; rather than God, who told them, They should surely Die, did they eat of this Fruit. 7. Murder, in bringing Death, by this Sin, upon themselves, and all their Posterity: These, and many other sins, were included in this sin of our first Parents Eating of the Forbidden Fruit, which did render it exceeding heinous in the sight of God.

Did all mankind, without any exception, fall in Adam’s first transgression?

No; for our Lord Jesus Christ, who was one of Adam’s Posterity, did not fall with Adam, but was perfectly free, both from Original and Actual Sin, Such a High Priest became us, who was holy, harmless, undefiled, separate from sinners. Hebrews 7:26 Who did no sin. 1 Peter 2:22

How was it, that the Lord Jesus Christ escaped the Fall with Adam?

Because our Lord Jesus descended from Adam by extraordinary generation, being born of a Virgin, Now the birth of Christ was on this wise, when as his Mother Mary was Espoused to Joseph (before they came together) she was found with Child of the Holy Ghost.

Did all the Posterity of Adam besides Christ, fall in his first Sin?

All the Posterity of Adam, besides Christ descending from him by ordinary generation, did fall in his first sin, By one man sin entered into the World, and death by sin; and so death passed upon all, for that all have sinned.

How could all the Posterity of Adam being then unborn, fall in his sin?

All the Posterity of Adam were in him before they were born, and so they sinned in him and fell with him, As in Adam all die; so in Christ shall all be made alive.

How were all Adams Posterity in him when he first sinned?

1. They were in him virtually, they were in his Loyns, and as Levi is said to pay Tythes in Abraham, when only in his Loyns, Hebrews 7:9 So Adams Posterity sinned in his Loyns. 2. They were in him representatively; Adam was the common head and representative of all Mankind.

What reason is there, that the Posterity of Adam should fall with Adam their representative?

Because the Covenant of Works, wherein Life was promised upon condition of Obedience was made with Adam, not only for himself, but also for his Posterity; therefore, as if Adam had stood, all his Posterity had stood with him: So Adam falling, they all fell with him.

How could Adam be the representative of all his Posterity, when they were none of them in being, to make choice of him for their representative?

1. It was more fit Adam should be the Representative of his Posterity than any else, being the Father of them all. 2. Though they did not choose him for their Representative, yet God did choose him, and God made as good a choice for them, as they could have made for themselves.

How many sorts of sin are there which denote the sinfulness of the estate of man by the Fall?

There are two sorts of Sin, namely, Original Sin, and Actual Sin.

Wherein doth Original Sin consist?

Original Sin doth consist in three things: 1. In the Guilt of Adams first Sin. 2. In the want of Original Righteousness. 3. In the corruption of the whole Nature.

How are all the Children of Men guilty of Adams first Sin?

All the Children of Men are guilty of Adams first Sin by Imputation, as the Righteousness of Christ, the second Adam, is Imputed unto all the Spiritual Seed; namely, to all Believers: So the Sin of the first Adam is Imputed to all the Natural Seed which came forth of his Loyns, As by one mans Disobedience many were made Sinners, so by the Obedience of one shall many be made Righteous.

What is included in the want of Original Righteousness?

The want of Original Righteousness doth include: 1. Want of true Spiritual Knowledge in the mind, The Natural man receiveth not the Things of the Spirit of God, neither can he know them, because they are Spiritually discerned. 1 Corinthians 2:14 2. Want of Inclination and Power to Good, and want of all Spiritual Affections in the Will and Heart, In me (that is in my Flesh) dwelleth no good thing, and how to perform that which is good, I find not. Romans 7:18

Is the want of Original Righteousness a Sin?

Yes; because it is a want of conformity to the Law of God, which requireth Original and Habitual Righteousness, as well as Actual.

If God with-hold this Original Righteousness, is not he the Author of Sin?

No: because though man be bound to have it, yet God is not bound to restore it when man hath lost it; and it is not a Sin, but a Punishment of the first Sin, as God doth with-hold it.

How could the Souls of Adams Posterity, not yet Created, nor having Relation to Adam, be justly deprived of Original Righteousness?

The Souls of Adams Posterity never had a Being without Relation to Adam, they being Created in the Infusion and Conjunction of them to their body, and, through their Relation to the common Head, partake justly of the common punishment.

Wherein doth consist the Corruption of the whole Nature of Man?

The Corruption of the Nature of Man doth consist in the Universal Depravation which is in every part of Man since the Fall. 1. In the Darkness and Defilement of the mind, Ye were sometimes Darkness, but now are ye Light in the Lord. Ephesians 5:8 And, The Minds and Consciences of the Unbelieving are defiled. Titus 1:15 2. In the Crookedness and Enmity of the heart and will against God and his Law, The Carnal mind (that is the Carnal heart) is Enmity against God, and is not subject to the Law of God neither indeed can be. Romans 8:7 As also in the Inclination of the heart unto Sin, and the worst of Sins, there being the Seed of all manner of Sins in the Heart, as it is Corrupted with Original Sin, Out of the Heart proceed Evil Thoughts, Murders, Adulteries, Fornications, Thefts, False-Witness, Blasphemies. Matthew 15:19 3. In the Disorder and Distemper of the Affections, all of them being naturally set upon wrong Objects through this inherent Corruption. 4. The Members also of the Body are Infected, being ready Weapons and Instruments of Unrighteousness, Romans 6:13

How is the Corruption of Nature conveyed then to all Children of Men?

1. It is not from God, who is the Author of all Good, but of no Evil; for though he with-hold Original Righteousness, yet he doth not infuse Original Corruption. 2. It is conveyed by natural Generation: in the Union and Conjunction of Soul and Body, the Soul being destitute or void of Original Righteousness, is Infected with this Corruption; as Liquor is tainted, which is put into a tainted Vessel: but the way of its conveyance is one of the most difficult things in Divinity to understand.

Have we reason to deny this Original Corruption, because we have not reason clearly to understand the way of its conveyance?

No. Because the Scripture doth assert, that our Natures since the Fall are corrupted, Adam (though made after the Likeness of God) Begat a Son after his own Likeness, that is, with a Corrupt Nature, Genesis 5:3 That which is born of the Flesh, is Flesh. John 3:6 Behold I was shapen in Iniquity, and in Sin did my Mother conceive me; Psalm 51:5 You hath he quickned, who were dead in Trespasses and Sins. Ephesians 2:1 2. Experience doth tell us, that in every one there is a Natural antipathy to Good, and proness to Evil: therefore, as when a mans house is on Fire, it is greater Wisdom to endeavour to quench it, than to enquire how it was set on Fire: so it is greater Wisdom to endeavour the Removal of this Natural Corruption, than to enquire how it was Conveyed.

Do not Sanctified Parents beget Children without Natural Corruption?

No, because Parents that are Sanctified are Sanctified but in part, their Nature remaining in part Corrupted: and they beget Children according to their Nature, and not according to their Grace; as the winnowed Corn that is sown, groweth up with Husks upon it; or as the Circumcised Jews did beget Uncircumcised Children in the flesh as well as the heart.

Why is this Sin called Original Sin?

Because we have it from our Birth or Original; and because all our actual Transgressions do proceed from it.

What is Actual Sin?

Actual Sin is any breach of Gods Law, either of Omission or Commission; either in Thought, Heart; Speech or Action. Of which more in the Commandments.

Wherein doth Mans Misery by the Fall consist?

Mans Misery by the Fall doth consist in three things: 1. In what Man hath lost. 2. In what Man is brought under. 3. In what Man is liable unto.

What hath Man lost by the Fall?

Man by the Fall hath lost Communion with God.

Wherein did this Communion with God consist, which Man by the Fall hath lost?

The Communion with God which man by the Fall hath lost, did consist in the Gracious Presence, and Favour, together with the sweet fellowship and enjoyment of God in the Garden of Eden: This Man by the Fall was deprived of, and all his Posterity, whilst in their Fallen Estate are without, And Adam and his Wife hid themselves from the presence of the Lord. Genesis 3:8 And the Lord God sent him forth from the Garden of EDEN, and so drove out the Man. Genesis 3:23–24 At that time we were without Christ, having no hope, and without God in the World. Ephesians 2:12

Is the Loss of Communion with God a great Misery and Loss?

Yes, because God is our chief Good, and in Communion with him, doth consist mans chiefest Happiness; therefore the loss of Communion with God is mans greatest Loss.

What is Man brought under by the Fall?

By the Fall man is brought under Gods Wrath and Curse, And were by Nature Children of Wrath, even as others. Ephesians 2:3 As many as are of the Works of the Law, (that is, all such who are under the Covenant of Works, as all unbelievers are) are under the Curse. Galatians 3:10

Is it a great misery to be under Gods Wrath and Curse?

Yes, because as his Favour is better than Life, so his Wrath and Displeasure is worse than Death; his Blessing maketh man Blessed and Happy; his Curse maketh Man Wretched and Miserable.

What is that Punishment which man is liable unto by the Fall?

Man is liable unto by the Fall: 1. Unto all Miseries in this Life. 2. To Death it self. 3. To the Pains of Hell for ever.

What are the Miseries in this Life which man is liable unto by the Fall?

The Miseries in this Life which Man is lyable unto by the Fall, are either External, or Internal and Spiritual.

What are the External miseries of this Life, which the Fall hath brought upon Mankind?

All the External Miseries which either are, or have been in the world, are the Effects of the Fall; and Sin doth expose men to all sorts of Miseries. 1. To more publick and general Calamities, such as Pestilence, Famine, Sword, Captivity and the like, I will send upon thee Famine and Pestilence, and bring the Sword upon thee. Ezekiel 5:17 3. Sin doth expose men unto more private and particular Miseries, such as, 1. All sorts of Sickness in their bodies, The Lord shall smite thee with a Consumption, and with a Feaver, and with an Inflamation, and with an extream Burning, &c. Deuteronomy 28:22 2. Losses of their Estates, Thou shalt build an House, but thou shalt not dwell therein: thou shalt plant a Vineyard, and shalt not gather the Grapes thereof. Deuteronomy 28:30 3. Reproach and Disgrace on their Name, Thou shalt become a Proverb and a By-word. Deuteronomy 28:37 4. Losses in Relations, and every other External affliction and misery men are lyable unto in this Life for their Sins.

What are the Internal and Spiritual miseries which men are lyable unto in this life by the Fall?

Men by the Fall are lyable: 1. To the Thraldome of the Devil, to be led about by him at his will, And that they may recover themselves out of the Snare of the Devil, who are taken Captive by him at his will. 2 Timothy 2:26 2. To judiciary Blindness of mind, and a Reprobate sence, God hath given them the Spirit of Slumber, Eyes that they should not see, and Ears that they should not hear. Romans 11:8 Because they liked not to retain God in their knowledge, God gave them over to a Reprobate sence. Romans 1:28 3. To Judiciary Hardness of Heart, Searedness and Benumness of Conscience, Whom he will, he hardneth. Romans 9:18 Having their Conscience Seared as with an hot Iron. 1 Timothy 4:2 Who being past Feeling; have given themselves over unto Laciviousness, to work all Uncleaness with Greediness. Ephesians 4:19 4. To Vile Affections, For this cause God gave them up to Vile affections; and they burned in their Lusts one towards another, men with men, working that which is unseemly. Romans 1:26–27 5. To strong Delusions, and Belief of Damnable Errours, God shall send them strong delusions, to believe a Lye, that they all might be damned that believed not the Truth, but had pleasure in Unrighteousness. 2 Thessalonians 2:11–12 6. To Distress and Perplexity of mind, Dread and Horror of Spirit, and Dispairful Agonies through the apprehension of certain future Wrath, There remaineth nothing but a certain fearful looking for of Judgment, and fiery Indignation which shall devour the Adversary. Hebrews 10:27

What is the Punishment which man by the Fall is lyable unto at the end of his life?

Man by the Fall at the end of his Life, is lyable unto Death it self, Death passed upon all for that all have Sinned. Romans 5:12 The Wages of Sin is Death. Romans 6:23

Is Death a Punishment unto all upon whom it is Inflicted?

1. Though Death be the Consequent of Sin in all, yet to Believers through Christ, it is unstinged, and it is an out-let to Misery, and an in-let to Glory. 2. Death to the Wicked and Unbelievers, is a dreadful Punishment, being a King of Terrors, and grim Serjeant, that is sent by God to Arrest the Wicked, and convey them unto future Misery.

What is the Punishment which man by the Fall is lyable unto in the other World?

The Punishment which man by the Fall is lyable unto in the other World, is the Punishment of Hell for ever.

Wherein doth consist the Punishment of Hell?

The Punishment of Hell doth consist, 1. In the Punishment of Loss. 2. In the Punishment of Sense.

What will be the Punishment of Loss in Hell?

The punishment of loss in Hell, will be a banishment from the comfortable Presence of God, and an Exclusion or shutting out from Heaven, where the Saints will have a fulness, and Eternity of Joy and Happiness, Depart from me ye Cursed, Matthew 25:41 Ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you your selves thrust out. Luke 13:28 In thy Presence is fulness of Joy, and at thy right hand there are Pleasures for ever more. Psalm 16:11

What will be the Punishment of Sense in Hell?

The Punishment of Sense in Hell, will be both upon the Soul, and on the body 1. The Souls of the Wicked in Hell will be filled with Horror and Anguish through the strokes of Gods immediate Vengeance, and the bitings of the never-dying Worm of Conscience, It is a fearful thing to fall into the hands of the Living God. Hebrews 10:31 Where their Worm dieth not, and the fire is not quenched. Mark 9:44 2. The Bodies of the Wicked in Hell, will be most grievously Tormented in every Part and Member, and that both in Extremity, and to Eternity, Depart from me ye Cursed, into Everlasting Fire, prepared for the Devil and his Angels, Matthew 25:41 The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all them that do iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth. Matthew 13:41–42

Doth all Mankind perish in the state of Sin and Misery, into which they are fallen?

No; for some God doth bring out of this estate of sin and misery, into an estate of Salvation, Being in nothing terrified by your Adversaries, which to them is an evident token of perdition, but unto you of salvation, and that of God.

Whom doth God bring into an estate of salvation?

God doth bring all his elect people into an estate of Salvation, unto which he hath chosen them, God hath from the beginning chosen you to Salvation.

Who are the elect people of God?

The Elect people of God are those whom from all Eternity, out of his meer good pleasure, he hath chosen unto everlasting life, According as he hath chosen us in him before the foundation of the world. Having predestinated us unto the adoption of children, according to the good pleasure of his will. Ephesians 1:4–5 As many as were ordained to eternal life believed. Acts 13:48

By whom doth God bring his Elect into an estate of Salvation?

God doth bring his Elect into an estate of Salvation by a Redeemer, Neither is there Salvation in any other, for there is none other name under heaven given amongst men, whereby we must be saved.

In what way doth God bring his Elect into an estate of Salvation?

God doth bring his Elect into an estate of Salvation in the way of his Covenant.

By vertue of which Covenant of God is it that his Elect are saved?

1. Not by vertue of the Covenant of works, As many as are of the works of the Law, are under the Curse. Galatians 3:10 If there had been a Law given, which could have given life, verily righteousness should have been by the Law. Galatians 3:21 2. It is by vertue of the Covenant of Grace that the Elect are saved.

With whom was the Covenant of Grace made?

As the Covenant of works was made with the first Adam, and all his Posterity; so the Covenant of Grace was made with Christ, the second Adam, and in him with all the Elect as his seed, which are the Israel of God, Now to Abraham and to his seed were the Promises made, (that is, not the promise of making all Nations blessed) he saith not unto seeds, as of many, but as of one, to thy seed which is Christ. Galatians 3:16 This is the Covenant that I will make with the house of israel. Hebrews 8:10

Was it the same Covenant which was made with Christ and the Elect?

No; For there was a Covenant which God made with Christ as Mediator, and the Representative of the Elect, which was the foundation of all that Grace which was afterwards promised in that Covenant of Grace which he made with themselves in and through Christ.

What was that Covenant which God made with Christ, as the head and representative of the Elect?

God did Covenant and promise to Christ as the Representative of the Elect, that upon condition he would submit to the penalty which the sins of the Elect did deserve, and undertake in all things the office of a Mediator, he should be successful, so as to justifie and save them, When thou shalt make his soul an offering for sin, he shall see his seed, and the pleasure of the Lord shall prosper in his hand. And by his knowledge shall my righteous servant justifie many.

Was this a Covenant of Grace which God made with Christ, when it required perfect obedience?

It was a Covenant of Grace in reference to the Elect whom Christ did represent, since hereby the obedience was accepted at the hands of their Representative, which the Covenant of works required of themselves, Who hath saved us according to his own purpose and Grace which was given us in Christ before the world.

What are the Promises of the Covenant of Grace which God hath made with the Elect through Christ?

The Promises of the Covenant of Grace which God hath made with the Elect through Christ, are either more general, or more particular. 1. More generally, God hath promised to the Elect through Christ, That he will be to them a God, and they shall be to him a People, Hebrews 8:10 These two Promises are so general and comprehensive, that they include all the rest: The Promise that He will be to them a God, doth include his special favour and affection, together with all the expressions of it in taking care of them, and making provision of all temporal and spiritual good things for them here, and giving them eternal life and happiness in the other world. The Promise that They shall be to him a People, doth include the giving them all those gifts and qualifications as are requisite to that estate and relation. 2. More particularly, God in the Covenant of Grace hath promised to the Elect through Christ. 1. Illumination: That He will teach them the knowledge of Himself, and that more fully and clearly than they had or could be taught one by another. They shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me from the least to the greatest. Hebrews 8:11 2. Remission: That he will forgive their sins. For I will be merciful unto their unrighteousness, and their sins and iniquities I will remember no more. Hebrews 8:12 3. Sanctification: I will put my Laws into their minds, and write them in their heart. Hebrews 8:10 There are also other Promises of Sanctification which belong to this Covenant, I will sprinkle clean water upon you, and you shall be clean: A new heart also will I give you, and a new Spirit will I put within you. And I will take the stony heart out of your flesh, and I will give you an heart of flesh: And I will put my spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments and do them. Ezekiel 36:25–27

What is the Condition of the Covenant of Grace?

The condition of the Covenant of Grace whereby the Elect have an actual interest in the things promised, is Faith; by which they have an interest in Christ, Whoever believeth in him, shall not perish, but have everlasting life. John 3:16 Believe on the Lord Jesus Christ, and thou shalt be saved. Acts 16:31

Why is the Covenant with the Elect, called the Covenant of Grace?

Because not only the things promised to the Elect are Grace, or the free gifts of God which they do not in the least deserve; but also because faith (the condition of this Covenant, whereby the Promises are made theirs) is Gods gift and work wrought in them by his spirit which in this Covenant he promiseth unto them, By grace ye are saved through faith, and that not of your selves, it is the gift of God. Ephesians 2:8 You are risen through faith of the operation of God. Colossians 2:12

Was the Covenant which God made with the Children of Israel of old, a Covenant of works, or a Covenant of Grace?

The Covenant which God made of old with the Children of Israel, was not a Covenant of Works, but the same Covenant of Grace, as to the substance of it, which is made known in the Gospel. For, 1. It was impossible that any of the fallen Children of Adam should be justified and saved by the Covenant of Works, By the works of the Law shall no flesh be justified. Galatians 2:16 2. The Children of Israel had the same Mediator of the Covenant, and Redeemer, with the people of God now, namely, the Lord Jesus Christ, who was typified by Moses, and by the Sacrifices under the Law. 3. They had the same promises of Remission and Salvation. 4. They had the same condition of Faith required to enable them to look to, and lay hold on Christ, held forth to them in types and figures.

Wherein doth the dispensation of the Covenant of Grace under the Gospel, differ from the dispensation of it under the Law?

The Dispensation of the Covenant of Grace under the Gospel, doth differ from the Dispensation of it under the Law, 1. In regard of the easiness of the Covenant under the Gospel; under the Law it was burdensome, and Ceremonial rites and services required, are called a yoak of bondage, Galatians 5:1 which yoak is now removed. 2. In regard of the clearness of the Dispensation under the Gospel; under the Law Christ was not yet come, but was held forth in Types and Figures, and dark shadows, and the Promises, especially of eternal life, were more obscure: But now the shadows are fled, Christ the Substance being come, and life and immortality is brought more clearly to light by the Gospel, 2 Timothy 1:10 3. In regard of the power and efficacy. There was a weakness in the legal Dispensation, and therefore a disanulling of it, Hebrews 7:18 Under the Gospel there is a more powerful influence of the spirit, which is promised more plentifully, Acts 2:17 4. In regard of the extent of it. The legal Dispensation was confined to the Nation of the Jews: whereas the Gospel Dispensation doth extend to the Gentiles, and any Nation, Go ye into all the world, and preach the Gospel unto every creature. Mark 16:15

What is he called that is the Redeemer of Gods Elect?

The Redeemer of Gods Elect is called the Lord Jesus Christ.

Why is he called the Lord?

Because of his universal Sovereignty and Dominion, He is Lord of all.

Why is he called Jesus?

Because he is the Saviour of his people, Thou shalt call his Name Jesus, for he shall save his people from their sins.

Why is he called Christ?

Because he is Anointed by the Father unto his Office with the Holy Ghost, which was given to him without measure, God anointed Jesus of Nazareth with the Holy Ghost, and with power. Acts 10:38 God giveth not the Spirit by measure unto him. John 3:34

How doth the Lord Jesus Christ Redeem the Elect of God?

The Lord Jesus Christ doth redeem the Elect of God, 1. By Purchase, paying the price of his blood for them. Ye were not redeemed with corruptible things, as silver and gold; but with the blood of Jesus Christ, as of a lamb without blemish and without spot. 1 Peter 1:18–19 Who gave himself a ransom. 1 Timothy 2:6 2. By conquest, rescuing them through his Almighty power, out of the snare of the Devil, who before led them captive. He led captivity captive. Ephesians 4:8 And having spoiled Principalities and Powers, he made a shew of the same openly, triumphing over them. Colossians 2:15

Whose Son is the Lord Jesus Christ?

The Lord Jesus Christ is the eternal Son of God.

How doth the Lord Jesus Christ differ from other Sons of God?

1. Angels are called the Sons of God, but they are Sons of God by Creation, All the Sons of God shouted for joy. Job 38:7 2. Saints are called Sons of God by Adoption and Regeneration, That we might receive the Adoption of Sons. Galatians 4:5 Every one that loveth is born of God. 1 John 4:7 3. The Lord Jesus Christ is the natural Son of God by Eternal Generation, Unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee. Hebrews 1:5

What did Christ the Eternal Son of God become, that he might redeem the Elect?

Christ that he might redeem the Elect, being the Eternal Son of God, became man, And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory of the only begotten of the Father, full of grace and truth. John 1:14 When the fulness of time was come, God sent forth his Son made of a Woman, &c. Galatians 4:4

How was it necessary in order to the Redemption of the Elect, that Christ should become man?

It was necessary in order to the Redemption of the Elect, that Christ should become Man, 1. That he might be capable of suffering death for them; which as God he was uncapable of; without which suffering of death there could have been no remission or salvation, Without shedding of blood there is no remission. Hebrews 9:22 2. That he might be their high Priest to reconcile them unto God, For verily he took not upon him the nature of Angels, but the seed of Abraham; wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high Priest in things pertaining to God, to make reconciliation for the sins of the people. Hebrews 2:16–17

Was it necessary that the Redeemer of the Elect should be God as well as Man?

Yes, because if he had not been God as well as Man, 1. He could not have born up under, nor have got loose from the weight of wrath which was laid upon him for the sins of Men. 2. His sufferings would have been but of finite extent, and so could not have made satisfaction to Gods infinite Justice, which was offended by sin.

How is Christ God and Man?

Christ is God and Man, by an Hypostatical or Personal Union, both his Natures Divine and Humane, remaining distinct, without composition or confusion in one and the same Person.

Will this Union of the Divine and Humane Nature in Christ never be dissolved?

No, for he was, and continueth to be God and Man in two distinct Natures, and one Person, for ever, Because he continueth ever, he hath an unchangeable Priesthood.

May the properties of the Divine Nature be ascribed to the Humane Nature, or the properties of the Humane Nature be ascribed to the Divine Nature of Christ?

Though it be improper to ascribe the properties of the one Nature to the other Nature; yet by Vertue of this neer Union of both Natures in one Person, there is a communication of the properties of each Nature to the Person of Christ.

Was it a voluntary act in Christ the Son of God to become Man?

Yes; because he took to him the Humane Nature, that he might hereby be fitted to be our Redeemer, In Burnt-offerings and Sacrifices for Sin thou hadst no pleasure: Then said I, Lo I come. Hebrews 10:6–7 He took on him the seed of Abraham. Hebrews 2:16

Was Christ the Son of God a real Man like unto other Men?

Christ the Son of God was a real Man, taking to himself the two essential parts of Man. 1. He had a real body of flesh, and bloud, and bones, not a phantastical body, which is a body only in appearance, Behold my hands, and my feet, handle me and see, for a spirit hath not flesh and bones as ye see me have. Luke 24:39 2. He had a real rational Soul, and his Divine Nature did not supply the place of the Soul, Thou shalt make his Soul an offering for sin. Isaiah 53:10 My Soul is exceeding sorrowful even unto death. Matthew 26:38

Was the birth of Christ like unto the birth of other men?

No, for Christ was born of a Virgin, namely the Virgin Mary, Behold a Virgin shall conceive and bear a Son. Isaiah 7:14 And Joseph took unto him Mary his wife, and knew her not till she had brought forth her first born Son; and he called his name Jesus. Matthew 1:24–25

How could Christ be born of a Virgin?

It was a Miraculous Conception by the power of the Holy Ghost in the Womb of the Virgin Mary, And Mary said to the Angel, How shall this be, seeing I know not a man? And the Angel said unto her, The Holy Ghost shall come upon thee, and the Power of the Highest shall over-shadow thee; therefore also the holy thing which shall be born of thee, shall be called the Son of God.

Was Christ born in sin, like unto other men?

No; for however Christ took upon him the Nature of Man, and many Humane Infirmities, yet he was perfectly free from sinful Infirmities, We have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin.

What is it to execute an Office?

To execute an Office is to do or perform what belongeth to the Office.

How many Offices doth Christ execute as our Redeemer?

There are three Offices Christ doth execute as our Redeemer. 1. The Office of a Prophet, Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you of your brethren, like unto me, him shall ye hear in all things whatsoever he shall say unto you. Acts 3:22 2. The Office of a Priest, Thou art a Priest for ever after the order of Melchisedeck. Hebrews 5:6 3. The Office of a King, Yet have I set my King upon my holy hill of Zion. Psalm 2:6

In what estates doth Christ execute these Offices?

1. Christ doth execute these Offices in his estate of Humiliation here on Earth, 2. Christ doth execute these Offices in his estate of Exaltation now he is in Heaven.

What doth Christ reveal to us as a Prophet?

Christ as a Prophet doth reveal unto us the will of God for our Salvation.

What is meant by the will of God which Christ doth reveal?

By the will of God which Christ doth reveal, is meant the whole Counsel of God, or whatever God would have us to know, believe and do in order unto Salvation.

Whereby doth Christ reveal unto us the will of God for our Salvation?

Christ doth reveal unto us the will of God for our Salvation, 1. By his Word, These things are written, that ye might believe that Jesus is the Christ the Son of God, and that believing ye might have life through his name. John 20:31 2. By his Spirit, The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things. John 14:26

Which is the Word of Christ, whereby he doth reveal to us the will of God?

The whole book of the Scripture of the Old, especially of the New Testament is the word of Christ, Let the word of Christ dwell in you richly.

How are the whole Scriptures the word of Christ, when but a small part of them was spoken by his own mouth?

The whole Scriptures are the word of Christ, for as much as the Prophets and Apostles and other Pen-men of the Scriptures, wrote not their own word, but the word which they had from the Spirit of Christ, Of which Salvation the Prophets have enquired, searching what or what manner of time the Spirit of Christ, which was in them, did signifie, when it testified before hand the Sufferings of Christ, &c.

Is the word of Christ without his Spirit, sufficient to teach us the will of God for our Salvation?

The word without the Spirit of Christ, is insufficient to teach us the will of God for our Salvation, because it is by the Spirit of Christ only, that we are enabled to discern, and receive the things which are necessary to Salvation, The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are Spiritually discerned.

Is the Spirit of Christ without his Word sufficient to teach us the will of God for our Salvation?

Christ by his Spirit without his Word, could teach us the will of God, but he doth not, neither hath promised now to do it, since the whole will of God necessary to our Salvation, is revealed in his word: The word of Christ without his Spirit cannot; the Spirit of Christ without his word will not teach us the will of God for our Salvation.

What is the first part of Christs Priestly Office?

The first part of Christs Priestly Office is his offering up Sacrifice to God for us, Every High Priest is ordained to offer Gifts and Sacrifices, wherefore it is of necessity that this man have some what to offer.

What is a Sacrifice?

A Sacrifice is a Holy Offering tendered to God by a Priest of Gods appointment.

Was Christ a Priest of Gods appointment?

Yes, for he was called and anointed by God to this office, No man taketh this Honor to himself, but he that was called of God as was Aaron: So also Christ glorified not himself to be made an High Priest, but he that said, Thou art a Priest for ever, after the order of Melchisedeck.

What Sacrifice did Christ offer to God for us?

Christ did offer unto God for us the Sacrifice of himself; But now once in the end of the world hath he appeared, to put a way sin by the Sacrifice of himself.

Did Christ offer this Sacrifice of himself often?

No, but he offered the Sacrifice of himself once only, this being sufficient for our sins, Christ was once offered to bear the sins of many.

Wherefore was it that Christ did offer the Sacrifice of himself unto God for us?

Christ did offer the Sacrifice of himself unto God for us, 1. That hereby he might satisfie Gods justice for us. 2. And that hereby he might reconcile us unto God.

How doth it appear that Christ did satisfie Gods justice by the Sacrifice of himself?

1. Because Christs Sacrifice of himself was of sufficient worth to satisfie Gods justice, infinitely offended by our sins, being the Sacrifice of him who, as God, was of infinite Dignity. 2. Because this Sacrifice of Christ was accepted by God in the behalf of sins, Christ hath loved us, and hath given himself for us an Offering and Sacrifice to God, for a sweet smelling Savour. Ephesians 5:2 3. It doth farther appear, because Christ in his death, who was our Sacrifice, did bear our sins, or the punishment due for our sins; and wherefore did he bear them, but for the satisfaction of Gods justice? Who his own self bare our sins in his own body on the Tree. 1 Peter 2:24 And he is said to give his life a Ransome for many, Matthew 20:28 which Ransome was Gods Satisfaction.

What is the consequent of the Satisfaction Christ hath given to God by this Sacrifice of himself?

The consequent of Christs satisfaction by this Sacrifice, is our Reconciliation unto God, That he might reconcile both unto God in one body by the Cross.

What is the second part of Christs Priestly Office?

The second part of Christs Priestly Office, is his making Intercession for us, He bare the sins of many, and made Intercession for the Transgressors.

What doth Christ do for us in his Intercession?

Christ in his Intercession, doth pray unto and plead with God, as our Advocate, that through the merit of his death, we might be actually reconciled, our Persons accepted, our Sins pardoned, our Consciences quieted, our Prayers answered, and at last our Souls saved, If any man sin, we have an Advocate with the Father, even Jesus Christ the Righteous. 1 John 2:1 If ye ask any thing in my name, I will do it. John 14:14

Where doth Christ make Intercession for us?

Christ doth make Intercession for us at the right hand of God in Heaven, It is Christ that died, yea rather is risen again, who is even at the right hand of God, who also maketh Intercession for us.

Doth Christ make Intercession for us only for a time?

Christ maketh Intercession for us continually and for ever, He is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make Intercession for them.

Wherein doth Christs Priestly Office differ from the Priestly Office under the Ceremonial Law?

1. The Priests under the Law, were Priests after the order of Aaron; but Christ is a Priest after the order of Melchisedeck, without Father, as Man, without Mother, as God, &c. Hebrews 7:1–20 2. The Priests under the Law were sinful; but Christ is Holy, and perfectly free from sin, Such an High Priest became us who is Holy, Harmless, Undefiled, separate from sinners. Hebrews 7:26 3. The Priests under the Law were many, because Mortal, but Christ is the one only High Priest of his order, and abideth continually, They truly were many Priests, because they were not suffered to continue by reason of death; But this man continueth ever. Hebrews 7:23–24 4. The Priests under the Law were consecrated and settled in their Office without an Oath, but Christ with an Oath, For those Priests were made without an Oath, but this was with an Oath, by him that said unto him, The Lord sware, and will not repent, thou art a Priest for ever, &c. Hebrews 7:21 5. The Priesthood under the Law was changeable, but Christs Priesthood is unchangeable, For the Priesthood being changed, there must be of necessity a change also of the Law; But this man hath an unchangeable Priesthood. Hebrews 7:12, 24 6. The Priests under the Law offered up many Sacrifices, and those of Bulls and Goats, and the blood of others; but Christ offered up but once one Sacrifice, and that the Sacrifice of himself and his own blood, Nor yet that he should offer himself often, as the High Priest entereth into the Holy place every year with the blood of others, Hebrews 9:25 He offered one Sacrifice for sins for ever. Hebrews 10:12 7. The Priests under the Law offered Sacrifice for themselves, for their own sins as well as for the sins of the People; but Christ offered Sacrifice only for others, being himself without sin, Who needeth not daily as those High Priests, to offer up Sacrifice first for his own sins, and then for the People. Hebrews 7:27 8. The Sacrifices which the Priest under the Law did offer, were Types of Christs Sacrifice, not being sufficient in themselves to take away sin, nor accepted by God any farther than Christ was eyed in them: But Christs Sacrifice of himself was the thing Typified, and is efficacious in it self for Remission, and for it self is accepted, The Law having a shadow of good things to come, can never by those Sacrifices make the comers perfect. Hebrews 10:1 For it is not possible that the blood of Bulls and Goats should take away sin. Hebrews 10:4 Christ by one offering hath perfected for ever them that are sanctified. Hebrews 10:14 9. The Priests under the Law appeared in the behalf of the People before God in the Temple, the Holy place made with hands; but Christ appeareth before God in Heaven for us, Christ is not entred into the Holy place made with hands, which are the Figures of the true, but into Heaven it self, now to appear in the Presence of God for us. Hebrews 9:24 10. The Priests under the Law had only the Office of Priesthood; but Christ is Priest, Prophet and King.

Over whom doth Christ exercise his Kingly Office?

Christ doth exercise his Kingly Office, 1. Over his Elect People, Thou art the Son of God, thou art the King of Israel. John 1:49 2. Over his and their Enemies, Rule thou in the midst of thine Enemies. Psalm 110:2

How doth Christ exercise his Kingly Office over his Elect People?

Christ doth exercise his Kingly Office over his Elect People; 1. In his Subduing them to himself. 2. In his Ruling them. 3. In his Defending them.

What doth Christs Subduing his Elect People to himself suppose?

Christs Subduing his Elect People to himself, doth suppose, that at first they are stubborn and disobedient, rebellious, and enemies unto him, For we our selves also were sometimes foolish and disobedient, serving divers lusts. Titus 3:3 You were sometimes alienated and enemies in your mind by wicked works. Colossians 1:21

What doth Christs Subduing his Elect People to himself imply?

Christs Subduing his Elect People to himself, doth imply his effectual calling them, and bringing them under his government, wherein by his Word and Spirit he doth conquer their stubbornness and enmity, and make them a willing people to himself, Thy people shall be willing in the day of thy power.

How doth Christ Rule his People?

Christ doth Rule his people, 1. By giving them Laws unto which they are to conform their Hearts and Lives, The Lord is our Law-giver, the Lord is our King Isaiah 33:22 2. By annexing or adding to his Laws, Threatnings of punishing the Disobedient, and Promises of rewarding the Obedient, I will kill her Children with Death, and all the Churches shall know that I am he which searcheth the Reins and Heart; and I will give to every one of you according to your works. Revelation 2:23 3. By appointing Church Officers, not only for declaring and publishing his Laws, but also for the execution of some Threatnings, who having the Key of Discipline as well as the Key of the Doctrine committed to them, are to rule under him in the Church, and have power of binding and loosing, of administring Church Censures, and relaxing or taking them off, And I will give unto thee the Keys of the Kingdom of Heaven, and whatsoever thou shalt bind on Earth shall be bound in Heaven, and whatsoever thou shalt loose on Earth shall be loosed in Heaven. Matthew 16:19 4. And chiefly, Christ doth Rule his People inwardly by his Spirit, whereby he doth write his Laws in their hearts, working in them a disposition and strength to yeild to him that obedience which he requireth, I will put my Laws into their mind, and write them in their hearts. Hebrews 8:10 Ye are the Epistle of Christ, written not with Ink, but with the Spirit of the Living God; not in Tables of Stone, but in fleshly Tables of the Heart. 2 Corinthians 3:3

How doth Christ defend his People?

Christ doth defend his People, 1. By hiding them under his wing, How often would I have gathered thy Children together, as a Hen gathereth her chickens under her wings. Matthew 23:37 He shall cover thee with his Feathers, and under his Wings shalt thou trust; his Truth shall be thy shield and buckler. Psalm 91:4 2. By restraining and conquering all his and their enemies.

Who are the Enimies of Christ and his People?

The Enemies of Christ and his People, are the Devil, the Flesh, the World and Death

What is it for Christ to restrain his, and his peoples Enemies?

Christ doth restrain his and his Peoples Enemies, when (their power remaining) he doth set bounds and limits to them, over which he doth not suffer them to pass.

What is it for Christ to conquer his and his Peoples Enemies?

Christ doth conquer his and his peoples Enemies when he taketh away their power in part, that they have not Dominion over his people, but then he doth compleatly conquer them when he doth bring all Enemies under his feet and utterly abolish and destroy them, In all these things we are more than conquerers through him that loved us. Romans 8:37 For he must reign, till he hath put all Enemies under his feet. 1 Corinthians 15:25

In what things did Christ humble himself?

Christ did humble himself, 1. In his Birth. 2. In his Life 3. In his Death.

How did Christ humble himself in his Birth?

Christ humbled himself in his Birth, in that He being the Eternal Son of God, in time, became man, and was born, not of a great Princess, but of a mean Virgin; not in a stately Palace, but in the Stable of an Inn; and instead of a Cradle, was laid in a Manger, He hath regarded the low estate of his Hand-maid. Luke 1:48 And she brought forth her first-born Son, and wrapped him in swadling cloaths, and laid him in a Manger, because there was no room for them in the Inn. Luke 2:7

How did Christ humble himself in his Life?

Christ did humble himself in his Life, in that, 1. He subjected himself to the Law, God sent forth his Son made of a Woman, made under the Law. Galatians 4:4 2. He conflicted with the Temptations of the Devil, Then was Jesus led up of the Spirit into the Wilderness to be tempted of the Devil. Matthew 4:1 3. He endured the Contradictions, Reproaches, and Indignities of wicked men, Consider him who endured such contradiction of sinners against himself. Hebrews 12:3 If they have called the Master of the House Beelzebub, how much more them of the Houshold. Matthew 10:25 4. He underwent the sinless infirmities of the Flesh, such as weariness, hunger, thirst, and the like in regard of his Body; and grief and sorrow in regard of his Soul, Jesus being wearied with his journey sat on the well. John 4:6 When he had fasted forty days and forty nights, he was afterward an hungred. Matthew 4:2 He is a man of sorrows, and acquainted with grief. Isaiah 53:3

How did Christ humble himself in his Death?

Christ humbled himself in his Death, 1. In regard of the antecedents of it. 2. In regard of his Death it self. 3. In regard of the consequents of it.

How did Christ humble himself in regard of the antecedents of his Death?

Christ humbled himself in regard of the antecedents of his Death, 1. In permitting Judas to betray him. 2. In submitting himself to the Officers to take him. 3. In hearing Peter deny him. 4. In suffering the people to Mock him, Spit on him, Buffet him, and Pilate to Scourge and Condemn him; with many Affronts and Indignities which were offered unto him,

How did Christ humble himself in regard of his Death it self?

Christ humbled himself in regard of his Death it self, in that, 1. The kind of his Death was an accursed and disgraceful Death, as also a lingring and painful Death, being the Death of the Cross, He humbled himself and became obedient unto Death, even the Death of the Cross. Philippians 2:8 Christ was made a Curse for us; as it is written, Cursed is every one that hangeth on a Tree. Galatians 3:13 2. He, together with the pain of his Body on the Cross, endured the Wrath of God, due for Mans Sin in his Soul, About the ninth hour Jesus cryed out with a loud voice, my God, my God, why hast thou forsaken me. Matthew 27:46

How did Christ humble himself in regard of the consequents of his Death?

Christ humbled himself in regard of the consequents of his Death, in that 1. He was buried, And when Joseph had taken the body, he wrapped it in a clean Linnen Cloth, and laid it in his own new Tomb. Matthew 27:59–60 2. He continued under the power of death for a time, namely until the third day, As Jonas was three days and three nights in the Whales belly: so shall the Son of Man be three days and three nights in the heart of the Earth. Matthew 12:40

What doth Christs humiliation assure us of?

Christs humiliation doth assure us of our Redemption, through the merits of his sufferings, In whom we have Redemption through his blood, even the forgiveness of sins.

What doth Christs humiliation, especially his death teach us?

Christs humbling himself unto death doth teach us, 1. To humble our selves, and be lowly, like unto our Master, Learn of me, for I am meek and lowly in heart. Matthew 11:29 2. That as Christ died for sin; so we should die to sin, and not be unwilling to suffer, and to die for his sake if called thereunto, If we be dead with Christ, we shall also live with him. Romans 6:8 Reckon your selves to be dead indeed unto sin. Romans 6:11 For as much as Christ hath suffered for us. Arm your selves likewise with the same mind. 1 Peter 4:1

What is the first part of Christs Exaltation?

The first part of Christs Exaltation is his Resurrection from the Dead.

How do you prove that Christ rose again from the dead?

1. By the many witnesses which saw him, and conversed with him after his Resurrection, He was seen of Cephas, then of the twelve; after he was seen of above five hundred Brethren at once. 1 Corinthians 15:5–6 2. Because otherwise our Faith would be in vain, the guilt of sin would still remain upon us, and there would be no hope for us, If Christ be not raised your Faith is in vain, ye are yet in your sins. 1 Corinthians 15:17

By whom was Christ raised from the dead?

Christ was raised from the dead by his own power and spirit, whereby he was declared to be the Son of God, I lay down my life that I might take it again, I have power to lay it down, and I have power to take it again. John 10:17–18 Declared to be the Son of God, with power, according to the spirit of holiness, by the Resurrection from the dead. Romans 1:4

How soon did Christ rise after his death?

Christ rose again from the dead on the third day, He was buried, and rose again the third day according to the Scriptures.

Did Christ rise again with the same body which was buried?

Christ did rise again with the same body, for he bore the print of the Nailes in his hands and his Feet, and of the Spear in his side, Reach hither thy Finger, and behold my Hands, and reach hither thy Hand, and thrust it into my Side.

Was not Christs body corrupted in the grave like the bodies of others?

No; for God did not suffer him to see corruption, He whom God raised saw no corruption

Was not Christs body mortal after his Resurrection?

No, for then his body did put on Immortality, Christ being raised from the dead, dieth no more, death hath no more dominion over him.

What doth the Resurrection of Christ teach us?

The Resurrection of Christ doth teach us to walk in newness of life, Like as Christ was raised from the dead by the Glory of the Father; even so we also should walk in newness of life.

What doth the Resurrection of Christ assure us of?

The Resurrection of Christ doth assure us, that our bodies shall be raised again from the dead on the last day, Now is Christ risen from the dead, and become the first-fruit of them that slept.

What is the second part of Christs exaltation

The second part of Christs exaltation is his Ascention into Heaven.

How do you prove that Christ Ascended into Heaven?

By the Scripture-Record of the Witnesses which saw him. And he led them out as far as Bethany, and lift up his hands and blessed them, and while he blessed them, he was parted from them, and carried up into Heaven.

How long after Christs Resurrection, was his Ascention?

Christs Ascention was forty days after his Resurrection, Until the day in which he was taken up after he had given Commandments unto the Apostles, whom he had chosen, to whom he shewed himself alive after his Passion, by many infallible proofs, being seen of them forty days.

Wherefore did Christ Ascend into Heaven?

Christ Ascended into Heaven, 1. That his Person (God-man) might be glorified there with that glory, which (as God) he had with the Father before the World, And now O Father, glorifie thou me with thine own self, with that glory which I had with thee before the World was. John 17:5 2. That he might (as head of the Church) take possession of Heaven for all his Members, Whither the Fore-runner is for us entered. Hebrews 6:20

What doth Christs Ascention into Heaven teach us?

Christs Ascention into Heaven doth teach us to set our affections on things above, where Christ is, Set your affection on things above, not on things on the Earth.

What is the third part of Christs exaltation?

The third part of Christs exaltation is his sitting at the right hand of God the Father.

What is meant by Christs sitting at the right hand of God?

By Christs sitting at the right hand of God, is meant, his being exalted into the highest honor, and Power, and Favour in Heaven.

What doth Christ do for his people which are on earth at the right hand of God in Heaven?

Christ at the right hand of God in Heaven, 1. Doth make continual Intercession for his people, Who is even at the right hand of God, who also maketh Intercession for us Romans 8:34 2. He is preparing a place in Heaven for them, In my Fathers House there are many Mansions, I go to prepare a place for you. John 14:2

What is the fourth part of Christs exaltation?

The fourth part of Christs exaltation, is his coming to judge the World, When the Son of Man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory, and before him shall be gathered all Nations, &c.

When is it that Christ will come to judge the World?

Christ will come to judge the World at the last day, when the World shall be at an end, and all things shall be dissolved. But the day of the Lord will come, 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.

In what glory will Christ come to judge the World at the last day.

Christ will come to judge the World with his own glory, and the Fathers, and the holy Angels, He shall come in his own glory, and in his Fathers, and of the holy Angels.

How will Christ Judge the World at this his glorious appearance?

Christ will Judge the World at his glorious appearance, in righteousness, rendring to every one according to his deserts, He hath appointed a Day, in the which he will judge the World in righteousness, Acts 17:31 We must all appear before the Judgment Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. 2 Corinthians 5:10

By whom was our Redemption purchased?

Our Redemption was purchased for us by the blood of Christ, By his own blood he entered into the holy place, having obtained eternal Redemption for us.

By whom is our Redemption applyed?

Our Redemption is applyed by the Holy Spirit in his effectual Operation upon us, Not by works of Righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour.

Whence is it that the Redemption purchased by Christ, is applyed to us, or that we have an interest therein.

We have an Interest in the Redemption, purchased by Christ, through our Union to him in our effectual calling, Of him are ye in Christ, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption, 1 Corinthians 1:30 Whom he called, them he also justified. Romans 8:30

What is this Union between Christ and us?

The Union between Christ and us, is that whereby Christ and we are joyned together, and made one, That Christ may dwell in your hearts by faith;

Whence is it that we are United unto Christ?

We are United unto Christ, 1. By the Spirit on Gods part, whereby he draws us, and joyns us unto Christ, No man can come unto me, except the Father, which hath sent me, draw him. John 6:44 2. By Faith on our part, whereby we come unto Christ, and lay hold upon him, He that cometh unto me shall never hunger, and he that believeth in me shall never thirst, John 6:35 That Christ may dwell in your hearts by Faith. Ephesians 3:17

Is Faith from our selves, or from God?

Though Faith be our act, yet it is Gods gift, and the work of his Spirit, By grace ye are saved through Faith, and that not of your selves, it is the gift of God. Ephesians 2:8 You are risen with him through Faith of the operation of God. Colossians 2:12

What is the difference between effectual calling, and ineffectual calling?

1. Ineffectual calling is the bare external call of the Word, whereby all sinners are freely invited unto Christ, that they may have life and salvation by him, but in it self is insufficient to perswade and enable them to come unto him, Many are called, but few are chosen. Matthew 20:16 Ye will not come unto me, that ye might have life. John 5:40 2. Effectual calling is the internal call of the Spirit, accompanying the external call of the Word, whereby we are not only invited unto Christ, but also enabled and perswaded to embrace him, as he is freely proffered unto us in the Gospel, Every one that hath heard and learned of the Father cometh unto me. John 6:45

What is the work of the Spirit of God in our effectual calling?

The work of the Spirit of God in our effectual calling, is two-fold. 1. Upon our minds. 2. Upon our wills.

What is the work of the Spirit of God in our effectual calling upon our minds?

The work of the Spirit of God in our effectual calling upon our minds, is, 1. A convincing us of our sin and misery. 2. An enlightning us in the knowledge of Christ.

What is it for the Spirit to convince our mind of our sin and misery?

The Spirit worketh in our mind a conviction of our sin & misery, when he giveth us a clear sight, and full perswasion of the guilt of our sins, and a feeling apprehension of the dreadful Wrath of God, and the endless miseries of Hell, which we have deserved for sin, and every Hour are exposed unto; which doth wound our hearts and consciences, and filleth us with perplexing care what to do to be saved, And when he is come, he will reprove (or convince) the World of sin. John 16:8 Now when they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men and Brethren, What shall we do? Acts 2:37

Whereby doth the Spirit convince us of our sin and misery!

The Spirit convinceth us of our sin and misery by the Law, and threatnings thereof, By the Law is the knowledg of sin. Romans 3:20 Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Galatians 3:10

What knowledg of Christ doth the Spirit enlighten our minds withal after conviction of our sin and misery?

The Spirit doth enlighten our minds, after conviction of our sin and misery, with the knowledg; 1. That Christ only can save, and that he is all sufficient to do it, Neither is there Salvation in any other, for there is none other name under Heaven given amongst men, whereby we must be saved. Acts 4:12 Wherefore he is able to save them to the uttermost, that come unto God by him. Hebrews 7:25 2. That Christ is willing to save all that come unto him, Him that cometh unto me, I will in no wise cast out. John 6:37 3. That Christ hath undertaken to save us, and is faithful to perform it, That he might be a merciful High Priest in things pertaining to God, to make reconciliation for the sins of the People. Hebrews 2:17

Whereby doth the Spirit enlighten us with the knowledg of Christ?

The Spirit doth enlighten us with the knowledg of Christ, by the discoveries of Christ in the Gospel, opening our eyes to discern him there discovered, To whom I send thee, to open their eyes, and to turn them from darkness unto light, &c.

What is the work of the Spirit of God in our effectual calling upon our wills?

The work of the Spirit of God in our effectual calling upon our wills is to renew them.

What is it for our wills to be renewed?

Our wills are renewed, when the Spirit doth put new inclinations, and dispositions into them, A new heart will I give you, and a new Spirit will I put within you, and will take away the heart of stone out of your flesh, and I will give you an heart of flesh.

Are not we able to renew our own wills, and to turn from sin unto Christ of our selves?

No. It is the all-mighty power of the Spirit of God, that doth perswade and enable us to embrace Jesus Christ by Faith, And what is the exceeding greatness of his power to usward, who believe according to the working of his mighty Power; which he wrought in Christ when he raised him from the dead.

Wherein doth our Justification consist?

Our Justification doth consist in two things. 1. In the pardon of our sins. 2. In the acceptation of us as righteous.

Who is the Author of our Justification?

God is the Author of our Justification, whose act it is, Who shall lay any thing to the charge of Gods Elect? It is God that Justifieth.

Doth God justifie us freely, or because of some merit in our selves?

God doth justifie us by an act of free Grace, Being justified freely by his Grace.

Through whose righteousness is it that we are justified?

We are justified through the righteousness of Christ, Being justified freely by his grace, through the Redemption which is in Christ.

How is the righteousness of Christ made ours?

The righteousness of Christ is made ours, by Imputation, David describeth the blessedness of the Man, unto whom the Lord imputeth righteousness without works.

What is it for the righteousness of Christ to be imputed to us?

The righteousness of Christ is imputed to us, when though it be subjectively in Christ, or the righteousness which he wrought, yet by God it is accounted ours, as if we wrought it our selves in our own Persons.

What is that righteousness of Christ which is imputed to us for our Justification?

The righteousness of Christ, which is imputed to us for our Justification, is his whole obedience to the Law in our stead, and that both his passive obedience in all his sufferings, especially in his death, whereby we have the pardon of all our sins, In whom we have Redemption through his blood, the forgiveness of sins: Ephesians 1:7 and his active obedience also, whereby we are accepted as righteous in Gods sight, For as by one mans disobedience, many were made sinners: so by the obedience of one shall many be made righteous. Romans 5:19

Whereby do we receive and apply this righteousness of Christ?

We receive and apply this righteousness of Christ by Faith, Even the righteousness of God, which is by Faith of Jesus Christ unto all, and upon all that believe.

Are we justified by Faith only, and not by works at least in part?

We are justified only by Faith, and neither in whole nor in part by works, Knowing that a man is not justified by the works of the Law, but by the Faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the Faith of Christ.

How is it then said, Jam. 2. 24. Ye see then how that by works a man is justified, and not by Faith only?

1. The Apostle Paul doth plainly and positively affirm, and by many Arguments prove Justification by Faith without Works, in his Epistles to the Romans and to the Galatians; and be sure the Apostle James, being inspired by the same spirit, in writing his Epistle, doth not really contradict this Doctrine. 2. The Apostle James doth not in this Chapter treat of the Justification of our Faith in the sight of God, but of the Justification of our Faith in the sight of Men; and thus he doth assert that Justification is by Works. I will shew thee my Faith by my Works. James 2:18 Faith justifieth our Persons, but Works justifie our Faith, and declare us to be justified before Men, who cannot see nor know our Faith but by our Works.

How do we prove that we are not justified by Works?

1. Because the whole World is guilty of sin, and those that are guilty of sin cannot have a perfect Righteousness of Works, and those that have not a perfect Righteousness cannot be justified in the sight of God. Thus the Apostle convinceth both Jew and Gentile of sin, in the first and second Chapters to the Romans, and this that as Every Mouth may be stopped, and the whole World may become guilty before God, Romans 3:19 and therefore inferreth, By the deeds of the Law no flesh living shall be justified. Romans 3:20 2. Because, if we were justified by works the reward would be of Debt, and not of Grace, Now to him that worketh is the reward reckoned, not of Grace but of Debt. Romans 4:4 But the reward is not of Debt but of Grace, and they that are justified, are not justified as righteous with a righteousness of works, but as ungodly, He justifieth the ungodly. Romans 4:5 3. Because Abraham, the Father of the Faithful, though he had a righteousness of works, yea works wrought in faith, yet he was not justified by his works: and if he were justified without his works, so are all others that are justified, justified without works, For if Abraham were justified by Works, he hath whereof to glory. Romans 4:2 But Abraham had not whereof to glory before God, therefore he was not justified by works.

How do you prove that we are justified by Faith only?

1. It is positively asserted and concluded from several arguments by the Apostle, Therefore we conclude that a Man is justified by Faith without the deeds of the Law. Romans 3:28 2. There being such a thing as Justification, and Justification cannot be by works, as hath been proved, and there being no other way of Justification but by Faith; it must be by Faith. 3. The righteousness of Christ is perfect and sufficient for our Justification; and by Faith this righteousnes is received and made ours in the account of God; therefore we are justified by Faith. 4. Justification by Faith doth give God all the glory, and excludeth all boasting in Man; therefore it is by Faith, Where is boasting then? Is it excluded? By what Law? By the Law of works? Nay, but by the Law of Faith. Romans 3:27 5. Abraham was justified by Faith, and all others are justified the same way.

How doth Faith Justifie?

Faith doth not justifie as a work in us, but as an Instrument which applyeth the perfect righteousness of Christ without us, whereby we are justified.

May we be justified by Faith in Christs righteousness without us, although we have no righteousness within us?

We are justified only by Faith in Christs righteousness without us, but this Justification is always accompanied with Sanctification, in which a righteousness is wrought within us, without which our Justification cannot be true. By the same Faith whereby our Persons are justified, our hearts also are purified, Purifying their hearts by Faith.

How many ways may we be said to be the Children of God?

We are the Children of God. 1. By Regeneration. 2. By Adoption, whereby we differ. 1. From Christ, who is Gods Son by eternal Generation. 2. From the Angels, who are Gods Sons by Creation.

What is it for men to Adopt Children?

Men Adopt Children when they take strangers, or such as are none of their own Children, into their Families, and account them their Children, and accordingly do take care for them, as if they were their own.

What is it for God to Adopt Children?

God doth Adopt Children, when he taketh them which are strangers, and by nature Children of wrath, into his Family, and receiveth them into the number, and giveth them a right to all the Priviledges of the Sons and Daughters of God, And were by nature Children of wrath, even as others. Ephesians 2:3 Now therefore ye are no more strangers and foreigners, but fellow-citizens with the Saints, and of the houshold of God. Ephesians 2:19 And I will be a Father unto you, and ye shall be my Sons and Daughters saith the Lord Almighty. 2 Corinthians 6:18

Is there any motive in any of the Children of Men to induce God to Adopt them, as there is in those that are Adopted by men?

There is neither beauty, nor any lovely qualification, nor any thing in the least to move and incline God to Adopt any whom he doth Adopt, but it is an act only of his free grace and love, Behold what manner of love is this the Father hath bestowed on us, that we should be called the Sons of God!

Are all the Children of Men the Adopted Children of God?

No. Only such Persons are adopted as do believe in Christ, As many as received him, to them gave he power to become the Sons of God, even to them that believe on his Name. John 1:12 For ye are all the Children of God by Faith in Jesus Christ. Galatians 3:26

What are those priviledges which the adopted Children of God have a right unto?

The priviledges which the adopted Children of God have a right unto, are, 1. Gods Fatherly protection of them from temporal and spiritual evils The Lord shall defend them from all evil. Psalm 121:7 2. Gods Fatherly provision of all needful things, both for their Soul and Body. They that seek the Lord shall not want any good thing. Psalm 34:10 3. Gods Fatherly correction of them, For whom he loveth he chasteneth, and scourgeth every Son whom he receiveth. Hebrews 12:6 4. Gods audience and return to their Prayers, And this is the confidence which we have in him, that if we ask any thing according to his will he heareth us; and if we know that he heareth us whatever we ask, we know that we have the Petitions we desired of him. 1 John 5:14–15 5. A sure title to the Inheritance of the Kingdom of Heaven, And if Children, then heirs, heirs of God, and joynt-heirs with Christ? Romans 8:17

Wherein doth Sanctification differ from Justification and Adoption?

Sanctification doth differ from Justification and Adoption, in that, 1. Justification and Adoption are acts of God without us: Sanctification is a work of God within us. 2. Justification and Adoption do make only a relative change: Sanctification doth make in us a real change. 3. Justification and Adoption are perfect at first: Sanctification is carried on by degrees unto perfection.

Whose work is the work of Sanctification?

1. Though we be the Subjects of Sanctification, yet we are not the Authors and efficient causes of our Sanctification; we can defile our selves, but we cannot cleanse and renew our selves. 2. Sanctification is the work of God, which is wrought by his Spirit. God hath from the beginning chosen you to salvation, through Sanctification of the Spirit.

Is there no desert of the grace of Sanctification in any of the Children of Men before they are sanctified?

No, for all the Children of Men are by nature wholly polluted with sin, and it is wholly of Gods free grace that any of them are sanctified.

Wherein doth our Sanctification consist?

Our Sanctification doth consist in our renovation after the Image of God in knowledg, righteousness and holiness, Put on the new man which is renewed in knowledg, after the Image of him that created him, Colossians 3:10 And that ye put on the new man, which after God is created in righteousness and true holiness. Ephesians 4:24

What is the subject of our Sanctification?

The subject of our Sanctification is our whole man, understanding, will, conscience, memory, affections which are all renewed and changed in regard of their qualifications, and all the members of our body which are changed in regard of their use, being made instruments of righteousness.

Wherein is our Sanctification begun?

Our Sanctification is begun in our regeneration, and effectual calling wherein our minds are first enlightned, and our wills renewed, and the habits of all graces are infused.

How is our Sanctification carryed on?

Our Sanctification is carryed on by degrees, as God doth bless his Providences, especially his Ordinances through them to communicate farther measures of his spirit and grace.

Wherein is our Sanctification perfected?

Our Sanctification is perfected in our Glorification, when we shall be made perfectly free from sin, and fully conformable unto the Image of God.

What are the parts of Sanctification?

There are two parts of Sanctification. 1. Mortification, whereby we are enabled to dye more and more unto sin, Reckon ye your selves to be dead indeed unto sin. Romans 6:11 2. Vivification, whereby we are enabled to live unto righteousness, Yield your selves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. Romans 6:13

How many sorts of Benefits are there which do belong to those which are Justified, Adopted and Sanctified?

There are three sorts of Benefits which do belong unto those which are Justified, Adopted and Sanctified. Namely, 1. Benefits in this Life. 2. Benefits at Death. 3. Benefits at their Resurrection.

What are the benefits which belong to justified, adopted and Sanctified Persons in this life?

The benefits which belong to justified Persons in this life, are these five. 1. Assurance of Gods love. 2. Peace of Conscience. 3. Joy in the Holy Ghost. 5. Increase of Grace. 5. Perseverance in Grace to the end. Being justified by Faith we have peace with God through our Lord Jesus Christ, by whom also we have access by Faith into this grace wherein we stand and rejoyce in hope of the glory of God; and hope maketh not ashamed, because the love of God is shed abroad in our hearts through the Holy Ghost which is given unto us. Romans 5:1–2, 5 Being confident of this very thing, that he which hath begun a good work in you will perform it untill the day of Jesus Christ. Philippians 1:6

Which are the benefits that do accompany and flow from the sight and sense of Justification, Adoption and Sanctification?

The benefits which do accompany and flow from the sight and sense of Justification, Adoption, and Sanctification are assurance of Gods love, peace of Conscience, joy of the Holy Ghost.

May not any unjustified and unsanctified Persons attain any of these benefits?

Unjustified Persons may some of them have a presumptuous confidence of Gods love, but not real assurance; they may have a carnal security, and false peace, but no true spiritual peace, they may have a carnal joy or ungrounded spiritual joy, but no sound spiritual and heavenly joy of the Holy Ghost; these benefits are given only unto such as are truly justified, adopted and sanctified.

Whence is it that all that are justified, adopted and sanctified, do not attain these benefits?

Because all have not a sight and sense of their justification, adoption and sanctification, but are under doubts, and therefore fear that God doth hate them, and not love them; therefore they have troubles of conscience instead of peace, and sorrow of spirit instead of the joys of the Holy Ghost.

How may a Child of God get a sure evidence of his justification and adoption?

A Child of God may get a sure evidence of his justification and adoption by his sanctification.

What is a sure evidence of Sanctification?

A sure evidence of sanctification is increase of grace.

What are the benefits which accompany and flow from the Being of justification, adoption and sanctification?

The benefits which accompany and flow from the Being of Justification, Adoption and Sanctification, are increase of grace and perseverance therein to the end.

Do all truly justified, adopted and sanctified Persons increase in grace?

1. All truly justified, adopted and sanctified Persons do not at all times actually increase in grace, for some of them may at some times be under declining and decays of grace. 2. They are always of a growing disposition, and desirous to grow in grace, and at some time or other they grow, and many times they do grow when they do not perceive themselves to grow, but fear that they decline.

Do all truly justified, adopted and sanctified Persons persevere in Grace to the end?

All truly justified, adopted and sanctified Persons do persevere in grace to the end, and shall assuredly attain the heavenly Inheritance.

How do you prove this?

1. From Gods everlasting unchangeable love, and his faithfulness in his promises of perseverance, as well as of Heaven which he hath made unto them. 2. From their union and relation to Christ, and his undertaking for them. 3. From the constant abode and in-dwelling of the spirit of God in them. 4. From the nature of grace which is an abiding seed, which can never be totally extirpated.

May not any Believers by falling into sin, fall from grace?

Some believers may through the remainders of corruption in them, and the violence of Satans tempting of them fall into sin foully, and so fall from some degrees and measures of grace; but they will never fall totally nor finally from grace. And when we see any to fall totally and finally from the profession which they formerly made, we may know that they were never that in sincerity, which they professed themselves to be; They went out from us, but they were not of us; for if they had been of us, no doubt they would have continued with us, but they went out that they might be made manifest that they were not all of us.

How manifold is the benefit of believers at their Death?

The benefit of believers at their death is two-fold. 1. In regard of their Souls. 2. In regard of their Bodies.

What is the benefit of believers at their death in regard of their Souls?

The Souls of Believers at their death, 1. Are made perfect in holiness, And to the spirits of just men made perfect. Hebrews 12:23 2. They do immediately pass into glory, Having a desire to depart and to be with Christ. Philippians 1:23

Wherein doth consist that perfect Holiness which the souls of Believers shall have at their death?

The perfect holiness of Believers souls at their death, doth consist, 1. In their perfect freedom from the stain and pollution, from the being or any inclination unto Sin, There shall in no wise enter into it any thing that defileth. Revelation 21:27 2. In their perfect rectitude of Soul, and full conformity unto the Image of Christ, Till we all come in the unity of Faith, and of the knowledg of the Son of God; unto a perfect man, unto the measure of the stature of the fulness of Christ. Ephesians 4:13

What is that Glory which the Souls of Believers, at death, do immediatly pass into?

The Souls of Believers at death, do immediatly pass into, 1. A Glorious Place. 2. A Glorious Company. 3. A Glorious State.

What is that Glorious place which the souls of Believers at death do immedeatly pass into?

The Glorious Place which Believers souls do immediatly pass into, is, their Fathers House in Heaven, where there are Mansions prepared for them by Christ, In my Fathers House are many Mansions; if it were not so, I would have told you, I go to prepare a place for you.

What is the Glorious Company which the souls of Believers do immediately pass into?

The Glorious Company which the souls of Believers do immediatly pass into, is the Company of God and Christ in his Glory, as also the company of Angels and souls of other Saints in their Glory, Therefore we are always confident, knowing, that whilst we are at home in the body, we are absent from the Lord (for we walk by Faith, not by sight;) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. 2 Corinthians 5:6–8 We are come to the Heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly, and to God the Judge of all; and the Spirits of just men, made perfect; and to Jesus the Mediator of the New Covenant. Hebrews 12:22–24

What is that Glorious State which the souls of Believers at death do immediately pass into?

The Glorious State of the souls of Believers, immediately after their death, is a State of Blessed Rest, There remaineth therefore a rest to the people of God. Hebrews 4:9 And I heard a voice from heaven, saying, Blessed are the dead which die in the Lord from henceforth; yea, saith the Spirit, that they may rest from their Labours, and their works follow them. Revelation 14:13

What is the benefit of Believers at their death in regard of their bodies?

1. The bodies of Believers at their death, are still united unto Christ; for though death doth for a while separate their soul from their bodies, yet death cannot separate Christ from either; but as when Christ dyed, his hypostatical or personal Union still remained, his divine nature being united both to his soul in Heaven, and to his body in the Tomb on Earth: So when believers dye, their mystical Union unto Christ still remaineth, and Christ is united both unto their Souls with him in Glory, and to their bodies, which are his Members, even when they are rotting in the grave, Know ye not that your bodies are the Members of Christ? 1 Corinthians 6:15 Them also which sleep in Jesus, will God bring with him. 1 Thessalonians 4:14 2. The bodies of Believers do rest in their graves as in beds until the Resurrection, He shall enter into peace; they shall rest in their beds, each one walking in his uprightness. Isaiah 57:2

What is that Resurrection here spoken of?

The Resurrection here spoken of, is, the last and general Resurrection of all the dead that have lived in all ages, from the beginning of the Creation, which will be first of the Righteous, and then of the Wicked at the last day, The hour is coming, in the which, all that are in the graves shall hear his voice, and shall come forth, they that have done good unto the Resurrection of Life, and they that have done evil unto the Resurrection of Damnation. John 5:28–29 The dead in Christ shall rise first. 1 Thessalonians 4:16

How do you prove that there shall be such a general Resurrection?

It may be undenyably proved from the Power of God, and the Revelation of the Word: If God be of infinite power, and therefore can raise all the dead; and infinitely true, and in his word hath revealed that he will raise all the dead, then there shall be a general Resurrection; But God is infinitely powerful, and can raise all the dead; and infinitely true, and in his word hath revealed that he will raise all the dead, therefore there shall be a general Resurrection. The ground of the Saduces errour, who denyed the Resurrection, was their ignorance in these two great foundations of this Doctrine, namely, the Power of God and the Scripture, Do ye not therefore err because ye know not the Scripture, nor the Power of God.

Shall the dead be raised with the same body which they had when alive before?

The dead shall be raised with the same bodies, And though after my skin, worms destroy this body, yet in my flesh shall I see God.

How do you prove that the dead shall be raised with the same body?

Because, if the dead were not raised with the same body, it could in no proper sense be called a Resurrection, but a new Creation. 2. Because the first body was an instrument of Righteousness, or Sin, and therefore shall share in the Reward or Punishment.

Will not the bodies, when they are raised, differ from what they are now?

The bodies which shall be raised, will not differ from what they are now, in regard of their substance and essence; but they will exceedingly differ in regard of their qualities.

Wherein do unbelievers differ from believers at their death?

The Bodies of unbelievers are at their death shut up in the Prison of the grave; and the souls of unbelievers are shut down in the Prison of Hell, where they are filled with horrour & anguish in the company of Devils and other damned Spirits, and there reserved in chains of darkness, until the judgment of the great day, By which also he went and Preached unto the Spirits in Prison, which sometimes were disobedient. 1 Peter 3:19 God spared not the Angels that sinned, but cast them down to Hell, and delivered them into chains of darkness, to be reserved unto judgment. 2 Peter 2:4

How many ways may the benefits which Believers receive from Christ at the Resurrection be considered?

The benefits which Believers receive from Christ at the Resurrection, may be considered in three respects. 1. In respect of their Resurrection it self. 2. In respect of the day of Judgment after their Resurrection. 3. In respect of Heaven after the day of Judgment.

What is the benefit of Believers in respect of their Resurrection it selfe?

The benefit of Believers in respect of their Resurrection it self, is, that they shall be raised in Glory.

What glory doth this refer unto?

It doth refer unto the Glory which shall be put upon the bodies of Believers at their Resurrection, which were vile bodies, both whilst they were putrified in the grave, and whilst alive before, as they were instruments of sin, and subject to disease and death, Who shall change your vile body.

What is that Glory which shall be put upon the bodies of Believers at the Resurrection?

The bodies of Believers, at the Resurrection, shall be made most healthful, strong, spiritual, incorruptible, immortal, most beautiful and glorious, like unto Christs most glorious body, Who shall change our vile body, that it may be fashioned like unto his Glorious body, according to the working whereby he is able to subdue all things to himself. Philippians 3:21 So also is the Resurrection from the dead; it is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a Natural body, it is raised a Spiritual body. This corruptible must put on incorruption, and this mortal must put on immortality; so when this corruptible must put on incorruption, and this mortal put on immortality; then shall be brought to pass the saying that is written, Death is swallowed up in Victory. 1 Corinthians 15:42–44, 53–54

What Benefits shall believers have after their Resurrection at the day of Judgment?

At the day of Judgment, 1. Believers shall be gathered together from all the corners of the Earth by the Angels, And he shall send his Angels with a great sound of a Trumpet, and they shall gather together the Elect from the four winds, from one end of Heaven to another. Matthew 24:31 2. Believers shall be all caught up together in the Clouds, to meet the Lord Jesus, who will come down with a shout from Heaven, For the Lord himself shall descend from Heaven with a shout, with the Voice of the Archangel, and with the Trump of God; and the dead in Christ shall rise first: then we which are alive, and remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air. 1 Thessalonians 4:16–17 3. Believers shall be placed on the right hand of Jesus Christ, And he shall set the sheep on his right hand. Matthew 25:33 4. Believers shall be openly acknowledged by Christ to be his, and acquitted from all false aspersions which have been cast upon them, and from the real guilt of all sins which have been committed by them, because of their interest in Christ and his righteousness, Whosoever shall confess me before men, him will I also confess before my Father which is in Heaven. Matthew 10:32 Who shall lay any thing to the charge of Gods Elect? it is God that justifieth: who is he that condemneth? it is Christ that died. Romans 8:33–34 5. Believers shall be entertained and invited by Christ. to take possession of the glorious Inheritance prepared for them, Then shall the King say unto them on the right hand, Come ye Blessed of my Father, Inherit the Kingdom prepared for you from the Foundation of the World. Matthew 25:34 6. Believers shall sit with Christ as Assessors in Judgment of the wicked Angels and wicked men, Do ye not know that the Saints shall judge the World. Know ye not that we shall judge Angels. 1 Corinthians 6:2–3

What benefits shall Believers receive after the day of Judgment in Heaven?

Believers in Heaven, shall be made perfectly Blessed in their full enjoyment of God, to all Eternity.

Wherein will consist the perfect Blessedness of Believers in Heaven?

The perfect Blessedness of Believers in Heaven, will consist, 1. In their perfect immunity, or freedom from all evil, and that both of sin and misery, That he might present it to himself a Glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. Ephesians 5:27 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain. Revelation 21:4 2. In their full enjoyment of God the chiefest good.

What doth the full enjoyment of God in Heaven imply?

The full enjoyment of God which Believers shall have in Heaven, doth imply, 1. That they shall have the glorious presence of God with them, Behold the Tabernacle of God is with men, and he will dwell with them. Revelation 21:3 2. That they shall have the immediate and beatifical vision of his Face, And they shall see his Face, and his Name shall be in their Fore-heads. Revelation 22:4 For now we see through a glass darkly, but then face to face. 1 Corinthians 13:12 We shall see him as he is. 1 John 3:2 3. That they shall have both a full perswasion and sense of Gods love unto them, and perfect love in their hearts towards him, which doth necessary result or arise from the Vision of God in Heaven. 4. That they shall have fulness and exceeding joy, In thy presence, there is fulness of Joy. Psalm 16:11 Now to him that is able to present you faultless before the presence of his Glory with exceeding joy. Jude 24

What is it that will sweeten the happiness of Heaven in the full enjoyment of God there?

That which will sweeten the happiness of Believers in their full enjoyment of God in Heaven, will be the Eternity hereof; that it will be without any interruption and without any end, And so shall we ever be with the Lord?

Wherein will differ the condition of unbelievers, and all the wicked world from that of believers at the last day?

The condition of unbelievers, and all the wicked world will be miserable beyond expression at the last day of Judgment: for, 1. Their bodies shall arise and come forth like Prisoners out of the Grave, and whatsoever Strength and Immortality shall be put upon them, will be only to make them capable of eternal Torments and Misery. 2. They shall with Horror and dreadful Shreekings see Christ come in flaming Fire, to take vengeance upon them, Behold he cometh in the Clouds, and every eye shall see him and they also which pierced him and all Kindreds of the Earth shall wail because of him, Revelation 1:7 The Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming Fire, taking Vengeance on them that know not God, & obey not the Gospel. 2 Thessalonians 1:7–8 3. They shall stand before the Throne and Judgment Seat of Christ; where the Books will be opened wherein all their sins are recorded; according to which they shall be Judged and Sentenced to everlasting Punishment, And I saw a great white Throne, and him that sate on it, from whose Face the Earth and the Heavens fled away, and there was no place found for them. And I saw the Dead, small and great stand before God; and the Books were opened, and the Dead were Judged out of those things which were written in the Books according to their works. Revelation 20:11–12 Then shall he say unto them on the left hand, Depart from ye me Cursed, into everlasting Fire prepared for the Devil & his Angels. Matthew 25:41 4. They shall then be driven away from the presence of the Lord into Hell, where they shall be punished with extremity of anguish, and torment in Soul and Body, without any alleviation or intermission, unto all Eternity. And these shall go away into everlasting punishment. Matthew 25:46 Indignation and wrath, tribulation and anguish [shall be] upon every soul of man that doth evil, of the Jew first, and also of the Gentile. Romans 2:8–9 And the smoak of their Torment ascendeth up for ever and ever, and they have no rest day nor night Revelation 14:11

Upon what account is Obedience unto God, the Duty of Man?

Obedience unto God, is the Duty of Man, because God is his Creator, and Benefactor, and supream Sovereign Lord and King.

Is there any other Lord over the Conscience, who can require Obedience of Men for their own sake chiefly besides God?

God is the only Lord of the Conscience, and though we are to obey Magistrates, and Parents, and Masters, yet we are chiefly to do this, because God requireth us so to do; and if they command us to do any thing which God doth forbid, we are to refuse obedience, being to obey God rather than any Man in the world, Whether it be right in the sight of God to hearken unto you rather than unto God, judg ye.

What Rule hath God given us according to which our whole obedience must be guided?

The only Rule which God hath given us, according to which our whole obedience unto him must be guided, is his revealed will.

Hath God any other will than that which he hath revealed?

God hath a secret will of his Counsel concerning all things which come to pass, and this cannot be known as to most things before hand, and therefore is no rule for obedience.

What is the difference between Gods secret will, and Gods revealed will?

Gods secret will is concerning all things that are done, and shall be done, and doth extend even unto sinful actions, which he doth will to permit and determine, and direct beyond mans will and intention to his own glory. But Gods revealed will, is concerning those things which may, and ought to be done; and doth extend only unto those things which are duty, and which in themselves do tend unto Gods Glory: and this revealed will is the rule of Mans Obedience.

Where is the revealed will of God to be found?

The revealed will of God is to be found in the Scriptures, where the whole duty of man to God is made known, He hath shewed thee O Man what is good, and what doth the Lord require of thee, but to do justly, and to love Mercy, and to walk humbly with thy God.

Are there any other Laws which God hath given unto Men?

The Lord gave other positive Laws to the People of the Jews, which they were bound to yield obedience unto, such as the Ceremonial Laws; but those Laws were not intended as a standing rule of obedience for all Nations in all Ages, and therefore were after a time abrogated or disanull’d, and the not yeilding obedience to them by us at this time is no sin.

Doth the Moral Law continue to be a rule of Obedience in the days of the Gospel?

As the Moral Law was at first revealed that it might be a rule of mans obedience: so it doth continue so to be unto all men in every Nation unto the end of the world.

How can the Moral Law be a rule of obedience unto the Heathen and Infidel world, who are without the light of the Scriptures to make it known unto them?

Though without light of the Scriptures there cannot be so clear a discovery of the Moral Law, yet by the light of Nature it is made known unto all Nations in some measure, sufficient to leave the very Heathen without excuse for their disobedience, For when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law are a Law unto themselves: Which shew the work of the Law written in their hearts.

Can any man attain life by obedience unto the Moral Law?

If any man could yeild perfect obedience unto the Moral Law, he might attain life thereby; but all being guilty of sin, perfect obedience is impossible, and life thereby is unattainable; therefore the Law was not given unto Man after his fall, that it might give life, The Law is not of faith; but the man that doth them shall live in them. Galatians 3:12 Now we know that what things soever the Law saith, it saith unto them who are under the Law, that every mouth may be stopped, and all the World may become guilty before God. Romans 3:19 If there had been a Law given, which could have given life, verily righteousness should have been by the Law; but the Scripture hath concluded all under sin. Galatians 3:21–22

Wherefore then was the Law given, when righteousness and life was not attainable thereby?

The Law was given to be a Schoolmaster to bring Men unto Christ, that they might attain life by faith in him, Wherefore the Law was our Schoolmaster to bring us unto Christ, that we might be justified by faith.

How doth the Law bring Men unto Christ?

The Law bringeth unto Christ, 1. By convincing men of sin, the prohibitions of the Law convinceth them of their sins of Commission, the injunctions of the Law convinceth them of their sins of omission, For by the Law is the knowledg of sin. Romans 3:20 2. By discovering unto Men the curse of God, which is due to them for sin. which all guilty sinners do ly under, Cursed is every one that continueth not in all things, which are written in the Book of the Law to do them. Galatians 3:10 3. By awakening the consciences of the guilty, begetting bondage and fear in them; the spirit working with the Law, as a spirit of bondage doth shew them their danger of future wrath, because of their disobedience, These are the two Covenants, the one from Mount Sinai, which gendereth to bondage. Galatians 4:24 And thus men are brought unto a sight of their need of Christ, and his perfect righteousness, without which there can be no life and salvation.

When men are brought, and by faith joyned unto Christ, doth the Moral Law cease to be of any farther use unto them?

Though believers, through their interest in Christ, are delivered from the curse and condemnation, the rigor and irritation of the Moral Law, which, whilst out of Christ, they were under; yet the Moral Law is still of singular use unto believers, to provoke them unto thankfulness for Christ, who hath fulfilled the Law in their stead; and to be a rule according to which they ought to endeavour as much as may be, to order their hearts and lives, however in this life perfection of obedience thereunto is unattainable, But now we are delivered from the Law, that being dead wherein we were held. Romans 7:6 The Law is holy, and the Commandment is holy, just and good. Romans 7:12 The grace of God that bringeth salvation, hath appeared unto all men; teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world. Titus 2:11–12

What is it for the Moral Law to be summarily comprehended in the Ten Commandments?

The Moral Law is summarily comprehended in the Ten Commandments in that the sum and chief heads of the Law are therein contained.

Is there then any thing included, as commanded or forbidden, in the Moral Law, more than what is expressed in the Ten Commandments?

The Moral Law being spiritual, and very large, doth reach both the whole inward Man, and all the outward conversation, and therefore the Ten general heads in the Commandments do include many particular members and branches. 1. Whatever sin is forbidden in any one precept, the contrary duty is commanded; and all sins of the same kind also are forbidden; and not only the outward act, together with the words and gestures tending thereunto; but also all the inward affections to sin, together with all causes, means, occasions, appearances, and whatever may be a provocation unto it, either in our selves or others, Ye have heard that it was said by them of old time, Thou shalt not kill, and whosoever shall kill shall be in danger of the judgment. But I say unto you that whosoever is angry with his Brother without a cause, shall be in danger of the judgment; and whosoever shall say unto his Brother, Racha, shall be in danger of the counsel; but whosoever shall say unto his Brother, thou Fool, shall be in danger of Hell-fire. Ye have heard that it hath been said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Matthew 5:21–22, 27–28 2. Whatever duty is commanded, the contrary sin is forbidden; and all duties of the same kind are included, together with all sutable affections thereunto; as also the using all means appointed for help, quickning and furtherance therein; and our endeavours in our places to help and further others in their obedience.

In how many Tables were the Ten Commandments at first written?

The Ten Commandments were at first written by God himself in the Mount, and given unto Moses in two Tables of Stone, At that time the Lord said unto me, Hew thee two Tables of stone, like unto the first, and come up unto me in the Mount, and I will write on the Tables the words which were in the first Tables which thou brakest; And he wrote on the Tables according to the first writing the Ten Commandments,

What is the comprehensive duty of the Ten Commandments written in these Tables?

The comprehensive duty of the Ten Commandments is Love.

What is the sum of the first Table of the Law?

The sum of the first Table of the Law, which hath a more immediate reference unto God, is to love the Lord our God with all our heart, and with all our soul, and with all our strength, and with all our mind, And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first Commandment.

What is it to love the Lord with all the heart, and with all the soul, and with all the mind, and with all the strength?

To love the Lord with all the heart, and with all the soul, and with all the mind, and with all the strength, doth imply the supremacy, ardency, and activity of our love, whereby we choose the Lord, cleave to him, and delight in him as our chief good, and employ all the faculties and powers of soul and body in obedience out of love.

What is the sum of the second Table of the Law?

The sum of the second Table of the Law, which hath a reference unto men, is to love our neighbour as our selves, The second is like, namely this, Thou shalt love thy neighbour as thy self.

Who is our Neighbour?

Every Man is our Neighbour, and therefore we are bound to bear a general affection unto all.

What is it to love our Neighbour as our selves?

To love our neighbour as our selves, is to love our Neighbour with the same truth, and constancy of love, as we do our selves.

How many Reasons or Arguments are there in the Preface to oblige and perswade us to keep all Gods Commandments?

There are in the Preface three Reasons, or Arguments to oblige and perswade us to keep all Gods Commandments. 1. Because God is the Lord: I am the Lord. 2. Because God is our God: I am the Lord thy God. 3. Because God is our Redeemer, which brought thee out of the Land of Ægypt, out of the House of Bondage.

How can God be said to bring his People out of the Land of Ægypt, out of the House of bondage now?

As God brought his People of old out of the Earthly Ægypt, and the Bondage of Men; so he doth now bring his People out of spiritual Ægypt, and the bondage they are in unto the Devil & their own lusts.

How are we bound and obliged to keep Gods Commandments, as he is the Lord?

We are bound and obliged to keep Gods Commandments, as he is the Lord; because as he is the Lord, he is our Creator and supream Soveraign, and we owe to him all obedience, as we are his creatures and Subjects, Serve the Lord with gladness, know that he made us and not we our selves. Psalm 100:2–3 Who would not fear thee, O King of Nations? for unto thee it appertaineth. Jeremiah 10:7

How are we bound and obliged to keep Gods Commandments as he is our God?

We are bound and obliged to keep Gods Commandments, as he is our God, because as our God he hath taken us into Covenant, and brought us into a special relation to himself, and hereby laid a greater obligation upon us, to do him service, Thou shalt love the Lord thy God, and keep his charge, and his statutes, & his judgments, & his Commandments alway.

How are we bound and obliged to keep Gods Commandments, as he is our Redeemer?

We are bound and obliged to keep Gods Commandments, as he is our Redeemer, because God hath Redeemed us for this end, that being free from the slavery of sin and Sathan, we might be encouraged and enabled to yield obedience unto him, Ye are not your own, for ye are bought with a price; therefore glorifie God in your body, and in your spirits which are Gods. 1 Corinthians 6:19–20 That we being delivered out of the hands of our enemies, might serve him without fear, in holiness & righteousness before him all the days of our lives. Luke 1:74–75

How many duties are there chiefly required in the first Commandment?

There are three duties chiefly required in the first Commandment. 1. To know God, And thou Solomon my Son, know thou the God of thy Fathers. 1 Chronicles 28:9 2. To acknowledge God, Thou hast avouched the Lord this day to be thy God. Deuteronomy 26:17 3. To worship and glorifie God, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:10

What are we bound to know concerning God?

We are bound to know, 1. That God is, or that there is a God. 2. What God is in all these glorious attributes and perfections, whereby he hath made himself known.

How ought we to acknowledge God?

1. We ought to acknowledg God to be the only true God, Unto us there is but one God. 1 Corinthians 8:6 2. We ought to take, and own God for our God, This God is our God. Psalm 48:14

How ought we to worship and glorifie God?

We ought to worship and glorifie God, as the only right object of Divine worship and honor. 1. In our minds, by thinking, meditating, remembring, and highly esteeming of Him, A Book of remembrance was written before him, for them that thought on his name. Malachi 3:16 When I remember thee on my Bed, and meditate on thee in the night watches, Psalm 63:6 O God who is like unto thee? Psalm 71:19 2. In our wills, by choosing him for our chief good, and devoting our selves to his service, Ye have chosen the Lord to serve him. Joshua 24:22 3. In our hearts, by loving him, desiring him, fearing him, believing and trusting in him, grieving for our sins against him, hoping in him, delighting and rejoycing in him, And now Israel, what doth the Lord require of thee, but to fear the Lord thy God, and to love him, &c. Deuteronomy 10:12 The desire of our soul is to thy Name, Isaiah 26:8 And the People believed the Lord, and his servant Moses. Exodus 14:31 Trust ye in the Lord for ever. Isaiah 26:4 I will be sorry for my sin. Psalm 38:18 Let Israel hope in the Lord. Psalm 130:7 Delight thy self in the Lord. Psalm 37:4 4. In our lips, by calling upon him, and speaking well of his name, In every thing by Prayer and supplication, with thanks-giving, let your requests be made known unto God. Philippians 4:6 My mouth shall speak the praise of the Lord. Psalm 145:21 5. In our lives, by yeilding all obedience unto him, being zealous for his glory, careful to please him, fearful of offending him, and by walking humbly before him, This thing I commanded them, obey my voice, and walk ye in all the ways that I commanded. Jeremiah 7:23 The zeal of thy House hath eaten me up John 2:17 Walk worthy of the Lord unto all pleasing. Colossians 1:10 How can I do this great wickedness, and sin against God? Genesis 39:9 Walk humbly with thy God. Micah 6:8

What are the chief sins forbidden in the first Commandment?

The chief sins forbidden in the first Commandment, are, 1. Atheism. 2. Prophaness. 3. Idolatry.

What is Atheism?

Atheism is the denying, or not having a God, The fool hath said in his heart there is no God. Psalm 14:1 At that time ye were without Christ, having no hope, and without God in the World. Ephesians 2:12

What is the Prophaness in this Commandment forbidden?

The Prophaness forbidden in this Commandment, is the not worshipping and glorifying the true God, as God, and our God.

Wherein doth this prophaness, in regard of Gods Worship and honor, appear?

Profaness, in regard of Gods Worship and Honor, doth appear, 1. When Persons do not know God, or have misapprehensions of him, My People is foolish, they have not known me. Jeremiah 4:22 Thou thoughtest I was altogether such a one as thy self. Psalm 50:21 2. When Persons are forgetful of God, My People have forgotten me days without number. Jeremiah 2:32 3. When Persons hate God, or love themselves, or any thing else more than God, desire Creatures more than God, trust in arms of flesh more than God, delight in objects of sense more than God, when Persons set any affection upon any thing in the World more than God, and take off the heart, in whole, or in part, from God, The carnal mind is enmity against God. Romans 8:7 Love not the World, nor the things in the World; if any man love the World, the love of the Father is not in him. 1 John 2:15 Set your affections on things above, not on things on Earth. Colossians 3:2 4. When Persons omit or neglect to give that worship and glory which is due unto God, either with the inward, or outward Man, But thou hast not called upon me, O Jacob, &c. Isaiah 43:22

What is that Idolatry which is forbidden in this first Commandment?

The Idolatry which is forbidden in the first Commandment, is the giving that Worship and Glory unto any other, which is due unto God alone, Who changed the truth of God into a lye, and Worshipped and Served the Creature more than the Creator, who is blessed for ever.

How many ways may Persons be guilty of the Idolatry forbidden in this Commandment?

Persons may be guilty of the Idolatry forbidden in this Commandment, 1. By having and worshiping other Gods besides the true God, with the outward man; as when Persons worship the Heathenish Gods, or Angels or Saints. 2. By giving that honor and respect to any thing in the World, which is due only unto God, with the inward man, which is Heart-Idolatry, And Coveteousness which is Idolatry.

How doth it appear that God seeth all things?

It doth appear that God seeth all things, because God is every where present, & is infinite in understanding, Can a man hide himself in secret places, and I shall not see him saith the Lord? Do not I fill both Heaven and Earth? Jeremiah 23:24 His understanding is infinite. Psalm 147:5

Why doth God take such notice of, and is so displeased with the sin of having any other God?

Because the sin of having any other God, is a great affront unto the Holy and Jealous eye of God, who will not give his glory unto another, If we have stretched out our hands unto a strang God, shall not God search this out? Psalm 44:20–21 I am the Lord, that is my name, and my glory will I not give to another, neither my praise to Graven Images. Isaiah 42:8

How doth the Worship required in this second Commandment differ from the Worship required in the first Commandment?

The Worship required in the first Commandment, hath a respect unto the object of Worship, whereby we are bound to Worship the true God, and none else: The Worship required in the second Commandment hath a respect unto the means of Worship, whereby we are bound to Worship God according to the way and means of his own appointment, and no other.

What is the way and means which God hath appointed for his Worship?

The only way and means which God hath appointed for his Worship, is his Ordinances which he hath prescribed in his Word.

What are the Ordinances which God hath appointed in his Word to be the means of Worship, and to be observed by his People?

The Ordinances which God hath appointed in his Word, to be the means of his Worship, and to be observed by his People, are; 1. Prayer unto God with Thanksgiving, and that publickly in Assemblies, privately in Families, and secretly in Closets, Be careful for nothing; but in every thing by Prayer and Supplication with Thanksgiving let your requests be made known to God. Philippians 4:6 Giving thanks always for all things unto God, and the Father, in the Name of our Lord Jesus Christ. Ephesians 5:20 And the whole Multitude of People were Praying. Luke 1:10 Pour out thy fury upon the Families which call not on thy Name. Jeremiah 10:25 But thou when thou Prayest, enter into thy Closet, and when thou hast shut thy Door, Pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly. Matthew 6:6 2. Reading and searching the Scriptures, For Moses is read in the Synagogues every Sabbath day. Acts 15:21 Search the Scriptures, for in them ye think ye have eternal life, and they are they which testifie of me. John 5:39 3. Preaching and hearing of the Word, Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all Long-suffering and Doctrine. 2 Timothy 4:2 Hear and your Soul shall live. Isaiah 55:3 4. Singing of Psalms, Praise ye the Lord, sing unto the Lord a new Song, and his praise in the Congregation of Saints, Psalm 149:1 Is any merry? let him sing Psalms. James 5:13 5. Administration and Receiving of the Sacraments, both of Baptism, and the Lords Supper, Go therefore and teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. Matthew 28:19 For I have received of the Lord, that which also I delivered unto you, that the Lord Jesus the same night wherein he was betrayed, took bread, & when he had given thanks he brake it and said; Take, eat; This is my Body, which is broken for you, this do in remembrance of me: after the same manner also he took the Cup when he had supped, saying; This Cup is the New Testament in my blood, This do as often as ye drink it in remembrance of me. 1 Corinthians 11:23–25 6. Fasting, But the days will come when the Bridegroom shall be taken away from them, and then shall they fast in those days. Luke 5:35 7. Instructing of Children and Houshold in the Laws and Ways of the Lord, For I know him that he will command his Children, and his Houshold after him, and they shall keep the way of the Lord. Genesis 18:19 And these words which I command thee this day shall be in thy heart, and thou shalt teach them diligently unto thy Children. Deuteronomy 6:6–7 And ye Fathers provoke not your Children unto wrath, but bring them up in the Nurture and Admonition of the Lord. Ephesians 6:4 8. Conference and Discourse of the things of God, They that feared the Lord, spake often one to another, and the Lord hearkned, and heard it. Malachi 3:16 Thou shalt talk of them when thou sittest in thine House, and when thou lyest down, and when thou risest up. Deuteronomy 6:7 9. Meditation, I will meditate of all thy works. Psalm 77:12 Meditate on these things, give thy self wholly to them, that thy profitting may appear unto all. 1 Timothy 4:15 10. Vows to the Lord, Vow and pay unto the Lord. Psalm 76:11 11. Swearing by the Name of the Lord when Lawfully called, Thou shalt fear the Lord thy God and serve him, and swear by his Name. Deuteronomy 6:13 12. Exercise of Church Discipline, If thy Brother trespass against thee, go and tell him of his fault between him and thee alone; if he will not hear thee, then take with thee one or two more: and if he neglect to hear them tell it unto the Church: But if he neglect to hear the Church, let him be unto thee as an Heathen man and Publican. Matthew 18:15–17

What doth God require in the second Commandment; in reference to his Ordinances & means of Worship?

God in the second Commandment, doth require in reference to his Ordinances and means of Worship, 1. The receiving of them. 2. Observing of them. 3. The keeping of them pure and entire.

What is it to receive Gods Ordinances?

The receiving of Gods Ordinances, implieth an approving of them with the mind, and embracement of them with the will.

What is it to observe Gods Ordinances?

The observing Gods Ordinances implieth a doing what is required in them, a making use of them, and attending upon God in them.

What is it to keep pure and entire Gods Ordinances?

The keeping pure and intire Gods Ordinances implieth, a doing what in us lieth, to preserve the Ordinances from corruption, not suffering any thing to be added to them, or taken away from them, What thing soever I command you, observe to do it, thou shalt not add thereto, nor diminish from it.

How doth it appear that the receiving, observing, and keeping pure and entire all such Religious Worship and Ordinances as God hath appointed, is required in the second Commandment, when it doth only forbid, Thou shalt not make to thy self any Graven Image, &c.

Gods forbidding the making any Graven Image, and worshipping it, doth clearly imply; 1. That God must be worshipped by some means. 2. That it is a sin to worship God by Graven Images. 3. That by consequence, it is a sin to worship God by the means which he hath not appointed. 4. That therefore it is a duty to worship God by the means which he hath appointed, which being his Ordinances, they must be received, observed and kept pure and entire.

What is the first great sin forbidden in the second Commandment?

The first great sin forbidden in the second Commandment, is the sin of Idolatry.

How doth the Idolatry forbidden in the first Commandment differ from the Idolatry forbidden in the second Commandment?

The Idolatry forbidden in the first Commandment hath a respect unto the object, when we give that Worship and Honor which is due only to God, unto another: The Idolatry forbidden in the second Commandment, hath a respect unto the means when we worship God by Images.

How many ways may Persons be guilty of Idolatry in their worshipping of God by Images?

Persons are guilty of Idolatry, in worshipping of God by Images. 1. When they worship feigned and false Gods (apprehending them to be true) by Images and Representations; such was the Heathens Idolatry in worshipping Jupiter, Juno, Apollo, Diana, and other feigned gods & goddesses by their Images in their Idolatrous Temple. 2. When they worship the true God, in or by any Image or Representation of him, whether it be by any thing in Heaven or the Earth, or the Waters, as in the Commandment; Thou shalt not make to thy self any graven Images, or the likeness of any thing that is in Heaven above, or Earth beneath, or Water under the Earth; thou shalt not bow down to them, & serve them. Take ye therefore heed to your selves, for ye saw no manner of similitude, in the day that the Lord spake unto you in Horeb; lest ye corrupt your selves, & make you a graven Image. Deuteronomy 4:15–16 They have made them a Molten Calf, and have worshipped it, and sacrificed thereunto, & said, these be thy Gods; O Israel, which brought thee up out of the Land of Egypt. Exodus 32:8 3. When they have in their Worship Carnal Imaginations, and Representations of God in their minds; as if he were an old man sitting in Heaven, or the like.

Why may we not make use of Images for a help in our worship of God?

No. 1. Because God hath absolutely forbidden it. 2. Because Images are not a real help, but a hindrance of Devotion, they tending to lessen God in our esteem, who being the living God, and superlatively excellent, and infinitely removed above all his creatures, cannot without great reflection of dishonor uppon him, be represented by a dead Image.

Is it not lawful to have Images, or Pictures of God by us, so we do not worship them, nor God by them?

The Images or Pictures of God are an abomination, and utterly unlawful, because they do debase God, and may be a cause of Idolatrous Worship.

Is it not lawful to have Pictures of Jesus Christ he being Man as well as God?

It is not lawful to have Pictures of Jesus Christ, because his Divine Nature cannot be pictured at all, and because his Body as it is now glorified, cannot be pictured as it is; and because, if it do not stir up Devotion, it is in vain; if it do stir up Devotion, it is a worshipping by an Image or Picture, and so a palpable breach of the second Commandment.

What is the second great sin against this second Commandment?

The second great sin against this second Commandment is Superstition.

What is the Superstition forbidden in the second Commandment?

The Superstition forbidden in the second Commandment, is the worshipping of God in any other way, or by any other means than what he hath appointed in his Word; and thus adding Humane Inventions unto Gods Institutions, which is Will-worship, and condemned by the Apostle, Why, as though living in the world, are ye subject unto Ordinances (touch not, taste not, handle not; which all are to perish with the using) after the Commandments and Doctrines of men; which things have indeed a shew of wisdom in Will-worship.

May nothing be added in the Worship of God, but what is prescribed in the Word of God?

Nothing may be added in the worship of God as parts of Worship, but what is prescribed or appointed in the Word of God; because without Divine Institution, it is but vain Worship; neither pleasing to God, nor profitable unto them that Worship, But in vain do they worship me, teaching for Doctrines the Commandments of men.

Are not significant Ceremonies allowable that the dull minds of men may be quickned unto the more Devotion?

1. The Ceremonies which God himself did appoint under the Law, are not lawful, much less the Ceremonies of mens appointment, which are parts of worship. 2. Significant teaching Ceremonies were they appointed by God, would be the parts of true worship; therefore such significant teaching Ceremonies as are not appointed by God, are parts of false worship, or of worship so far corrupted as they are used. 3. The significancie of teaching Ceremonies without God’s Institution, which carrieth with it God’s blessing is insignificant, and ineffectual, to convey and confer any grace.

May not the Church by vertue of that Command, 1 Cor. 14. 40. Let all things be done decently, and in order; appoint Ceremonies for decency and order sake?

The Church may and ought, by vertue of this Command, see that there be no undecency and disorder in the worship of God; that is, they may order that things appointed by God be done decently, & in order, in reference to conveniency of time and place, and the like, which the Word of God doth vertually include in appointing worship it self, which without such circumstances cannot be performed; but here is no liberty given unto the Church to introduce, and appoint new parts of worship, as significant teaching Ceremonies are proved to be; neither may such things be called decent in Gods worship, which the Idolatrous Church of Rome have in use without any warrant from the Word of God.

What is the Idolatry and Superstition of the Church of Rome in the Worship of God?

The Idolatry & Superstition of the Church of Rome in the Worship of God, is; their Idolatrous Kneeling at the Sacrament, asserting, that the Bread is turned into the Real Body of Christ; their Idolatrous worshipping of Christ by the Crucifix; their Idolatrous Pictures, and Images of God which they bow before; their Idolatrous bowing at Altars, and towards the East; their Idolatrous Praying to Angels and Saints, especially the Virgin Mary: Their offering up the unbloody Sacrifice of the Host; their Superstitious Fastings and abstaining from Flesh in Lent; their Superstitious Holy-days; their Superstitious Priests Surplice; their adding Cream, Oyl & Spittle to the Water, & signing with the Cross in Baptisme; their Baptizing of Bells; their Praying upon Beads; and many more Superstitious Customs, for which there is not the least Command in the Scripture.

How may we further offend and sin against the second Commandment?

We offend and sin against the second Commandment, not only by Idolatry and Superstition, but also when we are not zealous for pure worship according to Gods institution, not endeavouring what in us lieth in our places the Reformation of Worship, according to the Pattern in the Word; as also, when we disuse and neglect, especially when we contemn, and oppose any of those Ordinances which God hath appointed to be the means of Worship, The zeal of thy House hath eaten me up. John 2:17 Not forsaking the assembling of our selves together, as the manner of some is. Hebrews 10:25 Wo unto you Scribes and Pharisees, Hypocrites, for ye shut up the Kingdom of Heaven against men, for ye neither go in your selves, neither suffer ye them that are entring to go in. Matthew 23:13 Forbidding us to speak unto the Gentiles, that they may be saved, filling up their sin alway. 1 Thessalonians 2:16 And the next Sabbath day, came almost the whole City together to hear the Word of God: But when the Jews saw the multitude, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming: Then Paul and Barnabas waxed bold and said, It was necessary that the Word of God should first have been spoken unto you; but seeing ye put it from you, and judge your selves unworthy of everlasting life; Lo, we turn to the Gentiles. Acts 13:44–46

What is the first Reason annexed unto the second Commandement?

The first Reason annexed unto the second Commandement is God’s sovereignty over us, in these words, I the Lord.

What is the force of this first Reason?

The force of this first Reason is, because God is the great sovereign King over us, and hath the sole or only Authority to make Laws for the way of his Worship, therefore we ought by vertue of our Alleigance, as we are his Subjects, to observe his Laws and Ordinances, and to worship him no other way than he hath appointed in his Word, Let us come before his presence with Thanksgiving, and make a joyful Noise unto him with Psalms, for the Lord is a great God, and a great King above all Gods.

What is the second Reason annexed unto this second Commandement?

The second Reason annexed unto this second Commandement, is Gods propriety in us, in these words, Thy God; I the Lord thy God.

What is the force of this second Reason?

The force of this second Reason is, that because we belong unto the Lord, therefore we ought to keep close unto him and his Appointments, and take heed especially of Idolatry, and Superstition, which do alienate the heart from him, O come let us Worship, and bow down, let us kneel before the Lord our God, Psalm 95:6–7 They made a Calf in Horeb, and worshipped the moulten Image, they forgat God their Saviour. Psalm 106:19, 21

What is the third Reason annexed unto the second Commandement?

The zeal which God hath to his own Worship is his jealousie, whereby out of Love to his own Worship and Institutions, he is highly offended with those that turn aside from them unto their own inventions, I the Lord thy God am a jealous God, Thou shalt worship no other God, for the Lord whose Name is zealous, is a jealous God.

Wherein doth this zeal and jealousie of God for his own Worship shew it self?

The zeal and jealousie of God for his own Worship doth shew it self, 1. In his accounting the Breakers of this Commandement, those that hate him, and threatning to punish them unto the third and fourth Generation; I the Lord am a jealous God, visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me. 2. In his esteeming the keepers of this Commandament, such as love him, and promising mercies unto thousands of them, Shewing mercy unto thousands of them that love me and keep my Commandements.

How can God in justice visit the iniquity of the Fathers upon their Children?

1. If Children do not walk in the steps of the same sins with their Parents, God doth not punish them for their sins, If he beget a Son that seeth all his Fathers sins which he hath done, and considereth, and doth not such like, he shall not die for the iniquity of his Father, he shall surely live. Ezekiel 18:14, 17 2. If God doth visit the iniquity of the Fathers upon their Children; it is when the Children are guilty of the same iniquity, and so fill up the measure, and the punishment of them is most equal and righteous, Is not my way equal? and not your ways unequal? Ezekiel 18:25

What are we to understand by the Name of God, which we are forbidden in this Commandement to take in vain?

The Name of God which we are forbidden in this Commandment to take in vain, is to be taken generally, and comprehensively for any thing whereby God maketh himself known.

By what is it that God doth make himself known?

God doth make himself known; 1. By his Names taken particularly, which he hath given unto himself in Scripture, such as God, Lord, I am, Jehovah, and the like, Hear, O Israel, the Lord our God is one Lord, Deuteronomy 6:4 And they shall say unto me, what is his Name? what shall I say unto them? And God said unto Moses, I AM THAT I AM, thou shalt say, I AM, hath sent me unto you, Exodus 3:13 I appeared unto Abraham by the Name of God Almighty, but by the Name of JEHOVAH was I not known. Exodus 6:3 2. By his Titles, such as Lord of Hosts, Holy One of Israel: The God of Abraham, Isaac and Jacob, Creator, Preserver of men. The King of Kings, and Lord of Lords: The King of Nations, the King of Saints, The God and Father of our Lord Jesus Christ; the Father of Mercies; the God of Salvation; the Hearer of Prayers, and the like, Except the Lord of Hosts had left unto us a very small remnant, Isaiah 1:9 The Zion of the Holy One of Israel, Isaiah 60:14 I am the God of Abraham, the God of Isaac, and the God of Jacob, Exodus 3:6 The Lord, the Creator of the ends of the Earth, Isaiah 40:28 What shall I do unto thee thou preserver of men. Job 7:20 The blessed, and the only Potentate, the King of Kings, and Lord of Lords, 1 Timothy 6:15 Who would not fear thee, O King of Nations, Jeremiah 10:7 Just and true are thy ways, thou King of Saints, Revelation 15:3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of Mercies, 2 Corinthians 1:3 He that is our God, is the God of our Salvation, Psalm 68:20 O thou that hearest Prayers, unto thee shall all flesh come. Psalm 65:2 3. By his Attributes which are his Perfections, and Properties whereby he distinguisheth himself from his Creatures, such as Omnipotencie, Eternity, Invisibility, Infinite Wisdom, Omnipresence, Holiness, Unchangeableness, Mercifulness, Love, and the like, The Lord God Omnipotent reigneth, Revelation 19:6 Now unto the King Eternal, Immortal, Invisible, the only wise God, be honor and glory, 1 Timothy 1:17 Great is our Lord, and of great power, his Understanding is infinite, Psalm 147:5 Can any hide himself in secret places that I shall not see him, saith the Lord: do not I fill both Heaven and Earth? Jeremiah 23:24 I am the Lord, I change not. Malachi 3:6 The Lord is gracious and full of compassion. Psalm 145:8 God is Love. 1 John 4:8 4. By his Ordinances, Prayer, Hearing, the Sacrament, Thy way, O God, is in the Sanctuary. Psalm 77:13 5. By his Word, Law and Gospel, Thou hast magnified thy Word above all thy Name. Psalm 138:2 6. By his works of Creation and Providence, The Heavens declare the glory of God, and the Firmament sheweth his handy-work. Psalm 19:1 The Lord is known by the judgments which he executeth. Psalm 9:16 He left not himself without a Witness, in that he did good, and gave us Rain and fruitful Seasons. Acts 14:17

What doth the third Commandment require in reference unto these things, whereby God doth make himself known?

The third Commandment, doth require in reference unto the things whereby God doth make himself known; 1. The use of them. 2. The Holy and Reverent use of them, that we should use them with holy ends, designing the glory of God, and in a Reverent manner, as is suitable unto the Majesty of God, who maketh himself known by them, Give unto the Lord the glory due unto his Name. Psalm 29:2 Great and marvellous are thy works, Lord God Almighty; who shall not fear thee and glorifie thy Name? Revelation 15:3–4

How should our Holiness and Reverence shew it self towards these things?

Our Holiness & Reverence should shew it self; 1. In reference unto Gods Names, Titles, and Attributes, in our holy and reverent Thoughts, and meditating of them, so as to admire, fear, love, desire, and delight in God; and in our holy and reverent making mention of them with our Tongues. 2. In reference unto Gods Ordinances in our holy and reverent making use of them, waiting upon, & seeking after God in them. 3. In reference unto Gods Word, in our holy and reverent minding the Majesty & Authority of God therein, so as to yield ready obedience thereunto. 4. In reference unto Gods Works of Creation, in our holy and reverent Contemplation of Gods infinite Power and Wisdom, and greatness therein manifested; and in reference unto Gods works of Providence in our holy and reverent eying, following, and complying with Gods designs in all his providential Dispensations, blessing and praising him for his Mercies, submitting unto, and patiently bearing his Corrections, and any sort of Afflictions.

When should we especially, holily and reverently make use of those things whereby God maketh himself known?

At all times, but especially when we are called to the duties of his immediate Worship, we should be holy and reverent in the use of these things, sanctifying the name of God in them.

What is the difference between the worship of God required in this third Commandment, and that which is required in the first and second Commandments?

The first Commandment hath a respect unto the object of Gods Worship; the second Commandment hath a respect unto the means of Worship; but this third Commandment hath a respect unto the manner of Worship, requiring that it be performed with Humility, and holy Fear, with Sincerity, Fervency, and all kind of Holy Affections.

How are Gods Names, Titles and Attributes profaned and abused?

Gods Name, Titles, and Attributes are profaned and abused; 1. When persons do think slightly, and irreverently of them, without any sutable affections to them, especially when their hearts are filled with despising, hatred, and aversation towards the Name of God, If I then be a Father, where is mine Honor? If I be a Master, where is my Fear, saith the Lord of Hosts unto you that despise my Name? Malachi 1:6 2. When persons speak irreverently concerning God, making mention of any of his Names, Titles, or Attributes in ordinary discourse, crying, O Lord, O God, God forgive me, God save me, and the like, without minding what they say, or having any Awe of God upon them, whilst they are speaking of him, Thine Enemies take thy Name in vain. Psalm 139:20 3. When persons do Swear by the Name of God, and that either vainly, and wickedly, mingling their ordinary Speech with hideous Oaths, priding themselves in their Invention of New Oaths, and emphatically pronouncing of them; or when persons being called to Swear lawfully before a Magistrate, or the like, they do Swear falsly, But I say unto you Swear not at all, but let your Communication be yea, yea; nay, nay, for whatsoever is more than these cometh of Evil. Matthew 5:34, 37 It shall enter into the House of him that sweareth falsly by my Name. Zechariah 5:4 4. When persons do curse either themselves, or others, in the Name of the Lord, either jestingly, rashly, or maliciously, And the Philistine cursed David by his Gods. 1 Samuel 17:43 Then began he to curse and to swear, saying, I know not the man. Matthew 26:74 5. When persons Blaspheme the Name of the Lord, by speaking against any of those Names, Titles, or Attributes, whereby he hath made himself known, or by ascribing any thing unto him which is unworthy him, Whom hast thou reproached, and blasphemed? and against whom hast thou exalted thy voice, and lift up thine eyes on high, even against the holy one of Israel 2 Kings 19:22 Let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man. James 1:13 6. When persons use the Name of the Lord in any Charms, Then certain of the vagabond Jews exorcists, took upon them, to call over them which had Evil Spirits, in the Name of the Lord Jesus, &c. And the man in whom the Evil Spirit was leapt upon them, and overcame them, so they fled out of the house naked and wounded. Acts 19:13, 16

How are Gods Ordinances profaned & abused?

Gods Ordinances are profaned and abused; 1. When persons are irreverent in their attendance upon them, in regard of the outward gesture of their bodies, laughing, talking, sleeping, any other way undecently behaving themselves in the time of Prayer, preaching, singing, receiving the Sacrament, or any other part of Gods Worship, Keep thy foot when thou goest to the house of God. Ecclesiastes 5:1 Let all things be done decently and in order. 1 Corinthians 14:40 2. When Persons under Ordinances are slight and formal, as to the inward frame of their minds, when their minds are roving and wandring, and their hearts are dead, and dull, very unbeseeming the Majesty of God, whom in his Ordinances they wait upon, who being a Spirit, doth chiefly look to the Spiritual part of his service. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. John 4:24 3. And chiefly Persons profane, and abuse Gods Ordinances, when they make a profession of Religion; and attend upon Ordinances only that they may be accounted Religious by men, without any sincere Endeavours to approve the heart unto God; making use of Religion only as a Cloak for Covetousness, or maliciousness, or Voluptuousness, Having a form of Godliness, but denying the power thereof. 2 Timothy 3:5 Woe unto you Scribes, Pharisees, Hypocrites, for ye devour Widows houses, and for a pretence, make long prayers, therefore ye shall receive the greater Damnation. Matthew 23:14

How is Gods word profaned and abused?

Gods Word is profaned and abused; 1. When Persons think, or speak slightingly, especially when they pervert the Word of God, or any part thereof unto profane jests, And when this People, or Prophet shall ask thee, saying, What is the burden of the Lord: Thou shalt say, What burden? I will even forsake you, saith the Lord. And the burden of the Lord shall ye mention no more, for ye have perverted the words of the living God. Jeremiah 23:33, 36 2. When Persons wrest the Word of God unto false Doctrine; perversly disputing against the sound and wholsome Doctrine therein contained, In which are some things hard to be understood which they that are unlearned, and unstable, wrest as they do also the other Scripture unto their own destruction, 2 Peter 3:16 If any man Teach otherwise, and consent not to wholsome Words, the words of our Lord Jesus, and the Doctrine which is according to godliness. He is proud knowing nothing, but doting about questions, and strifs of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the Truth. 1 Timothy 6:4–5 3. When Persons mis-apply the Word of God; the Threatnings unto the Righteous to make them sad; the promises to the wicked, to encourage them in their wicked ways, With Lies ye have made the heart of the Righteous sad, whom I have not made sad, and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him Life. Ezekiel 13:22

How are Gods works profaned and abused?

Gods Works are profaned and abused; 1. When Persons pamper their flesh, gratifie their Lusts, and are intemperate in their use of Gods Creatures, Let us walk honestly, as in the day; not in Rioting and Drunkenness; not in Chambering & Wantonness; not in Strife and Envy; but put ye on the Lord Jesus Christ, and make no provision for the flesh to fulfil the Lusts thereof. Romans 13:13–14 2. When in prosperity, Persons are forgetful of God, unthankful for Mercies, and indulge themselves the more to sin, because of Gods patience & bounty, They were filled, and their hearts were exalted, therefore they have forgotten me. Hosea 13:6 Or dispisest thou the Riches of his goodness, and forbearance; but after thy hardness, and impenitent heart, treasurest up to thy self wrath; &c. Romans 2:4–5 3. When in Adversity, Persons murmur, are impatient, when they are incorrigible, and grow more hardned in their sins, Neither murmur ye as some of them murmured, and were destroyed of the Destroyer. 1 Corinthians 10:10 Thou hast striken them but they have not grieved; thou hast consumed them, but they have refused to receive Correction; they have made their Faces harder than a Rock, they have refused to return. Jeremiah 5:3

Whence is it, that such as profane Gods Name, do escape punishment from men?

Such as profane Gods Name for the most part do escape punishment from men; 1. Because no Laws of men do, or can reach all profanations of Gods Name 2. Because such Laws as do reach Blasphemy, Perjury, Swearing, and the like grosser prophanations of Gods Name, are not executed by many in Authority, who oftentimes being prophane and wicked persons themselves, are more ready to punish them that hallow Gods Name, than those that prophane it.

How doth it appear that such as prophane Gods Name, shall not escape Gods righteous Judgments?

Such as prophane Gods Name shall not escape Gods righteous Judgments, because God is Righteous, and he will not hold them guiltless.

When doth the Lord punish them that prophane his Name?

1. Sometimes God doth punish them in this life, and that with dreadful temporal Plagues, If thou wilt not observe to do all these words; that thou mayst fear this glorious and fearful Name, THE LORD THY GOD; then the Lord will make thy Plagues wonderful. Deuteronomy 28:58–59 2. Be sure if such escape here, they shall not escape Eternal Wrath and Vengeance hereafter, Thou treasurest up to thy self wrath against the day of wrath, and the revelation of the righteous Judgment of God. Romans 2:5

What is the difference between the worship required in this fourth Commandment, and the worship required in the first, second, and third?

The first Commandment hath a respect unto the object of worship: The second Commandment hath a respect unto the Means of worship: The third Commandment hath a respect unto the Manner of worship: But this fourth Commandment hath a respect unto the Time of worship.

What time for worship doth the fourth Commandment require?

The fourth Commandment doth require such set-times for worship to be kept holy unto God, which he hath appointed in his Word.

May not the Popish holy-days be observed?

The Popish holy-days ought not to be observed, because they are not appointed in the Word; and by the same reason no other Holy-days may be kept, whatsoever pretence there be of Devotion towards God, when there is no Precept or Example for such practice in the Holy Scripture.

What set-time hath God appointed in his Word, to be kept holy to himself?

God hath appointed in his Word one whole day in seven to be kept a holy Sabbath to himself, Keep the Sabbath day to sanctifie it, as the Lord thy God commanded thee.

What are we to understand by one whole day in seven, which is to be kept holy to the Lord?

By one whole day in seven, we are not to understand only the whole Artificial day, from Sun-rising to Sun setting, or from Day-break in the morning, until the Evening, or Night; but the whole Natural day consisting of twenty four hours.

When doth this Holy-day, or Sabbath begin, in the evening before, or that morning from midnight?

In the evening before, by vertue of that word, Remember to keep holy the seventh day; we ought to begin to prepare for the Sabbath; but the Sabbath it self doth not begin until the Evening is spent, and the Midnight thereof over, and the Morning after twelve of the Clock beginneth.

Doth not the Scripture require us to begin the Sabbath in the Evening, when it is said, Gen. 1. 5. The Evening and the Morning were the first day, and Lev. 23. 32. From Evening until Evening ye shall Celebrate your Sabbath?

It doth not follow that the Evening of the first day was before the Morning, though it be first spoken of; no more than that Shem and Ham were Elder than Japhet, because they are reckoned up in order before him, The Sons of Noah, Shem, Ham, and Japhet, Genesis 10:1 and yet Genesis 10:21 Japhet is called the Elder Brother; But Moses reckoning up the works of God on the first day, retires back from the Evening to the Morning, and saith, they both made up the first day. Surely in the account of all Nations, and in Scripture account too, the Morning is before the Evening, The same day at Evening, being the first day of the week, came Jesus, &c. John 20:19 where the Evening following this day, and not the Evening before the day, is called the Evening of the same day. 2. That place in Leviticus concerning the Celebration of the Sabbath from Evening to Evening, hath a reference only unto a Ceremonial Sabbath or day of Attonement, on the tenth day of the seventh month, where the Israelites were to afflict their Souls, but it hath not a reference unto the weekly Sabbath.

How do you prove by the Scripture that the weekly Sabbath doth begin in the Morning?

That the Weekly Sabbath is to begin in the Morning, is evident; 1. By This is that which the Lord hath said; To morrow is the Rest of the Holy Sabbath unto the Lord. Exodus 16:23 If the Sabbath had began in the Evening, Moses would have said, This Evening doth begin the rest of the Sabbath; but he saith, to morrow is the Rest of the Sabbath. 2. Most evidently it doth appear, that the Sabbath doth begin in the Morning and not in the Evening, by In the end of the Sabbath, as it began to dawn, towards the first day of the Week, came Mary Magdalen, and the other Mary, to see the Sepulchre. Matthew 28:1 If the end of the Jewish Sabbath, were not in the Evening, when it began to grow dark towards the night, but when it began to dawn towards the first day of the week, which must needs be towards the Morning, and in no rational sense can be interpreted of the Evening; then the Sabbath did also begin in the Morning & not in the Evening; for the beginning and ending must needs be about the same time. But the former is evident from this place, concerning the Jewish Sabbath’s-ending; and therefore consequently concerning its beginning. 3. Further, It is also said in this place, that the first day, which is the Christian Sabbath, did begin towards the dawning, as it grew on towards light, and not as it grew on towards darkness; therefore the Christian Sabbath doth begin in the Morning. 4. Moreover, the Resurrection of Christ in commemoration of which, the Christian Sabbath is observed, was not in the Evening, but early in the Morning, Now Jesus was Risen early the first day of the Week; Mark 16:9 therefore the Sabbath is to begin in the Morning. 5. If the Sabbath did begin in the Evening before, it would end the Evening after; and it would be lawful for men to work in their callings, or to go to their recreations, on the Evening of the Sabbath, which surely will be very unsutable after the holy employments of that day.

Is this fourth Commandment concerning the keeping of the Sabbath Ceremonial or Moral?

Though the Commandments which the Lord laid upon the Israelites, for the observation of other Sabbaths, were Ceremonial and abrogated, and not to be observed by Christians; yet this fourth Commandment concerning the weekly Sabbath, was moral, and binding upon all Nations, and that throughout all Generations.

How doth it appear that the fourth Commandment was Moral, and not Ceremonial?

The Morality of the fourth Commandment doth appear; 1. From the time of the Sabbaths first Institution, which was in Paradice, in the state of Innocency, before there was any Ceremony. 2. From all the Arguments made use of to back it, which are perpetual and not Ceremonial. 3. Because it is placed in the mid’st of the Decalogue, or Ten Commandments, and all the other Nine are Moral, and therefore this too; and with the rest, it was written by God on Tables of Stone, which sheweth the perpetuity of it. 4. Because the Gentiles were required to observe this, the Stranger as well as others; but they were not under the Ceremonial Law. 5. From the Testimony of Christ, Pray that your Flight may not be in the Winter, nor on the Sabbath day. Matthew 24:20 This Flight was to be at the destruction of Jerusalem, in Vespasians time, when all Ceremonies were abolished; and yet then our Saviour speaks of the Sabbath in force, which would aggravate their grief, if they should be forced to break it.

Is the Seventh day of the week always to be kept as Holy, and the weekly Sabbath unto the Lord?

A Seventh day in number is always to be kept as holy, and the weekly Sabbath; the seventh part of our time being Gods due, and by vertue of this Commandment, to be separated from common use, and employed in his Worship, and more immediate service, every week; but the Seventh day in Order from the Creation, is not necessary always to be observed as a Sabbath, it being in the power of God, who appointed the Seventh, in order to alter that order at his pleasure.

Which day of the seven did God at first appoint to be the weekly Sabbath?

God did at first appoint the seventh day in order to be the weekly Sabbath; Six days shalt thou Labour, and do all which thou hast to do, but the Seventh is the Sabbath of the Lord thy God, in it thou shalt not do any Work, &c.

Wherefore did God appoint the Seventh day, at first, to be the weekly Sabbath?

God did at first appoint the Seventh day to be the weekly Sabbath, because it was the day of his Rest, from his works of Creation, that thereon men might Rest from their Works, and remember his: For in Six days God made Heaven and Earth, the Sea and all that in them is, and Rested on the Seventh day, &c.

When did God first appoint the Seventh day to be the Sabbath?

God did appoint the Seventh day to be the Sabbath immediatly after the first Creation, And God blessed the seventh day, and sanctified it.

Was the Seventh day observed as the weekly Sabbath, before God wrote the Commandment for its observation on Tables of Stone in the Mount, which he delivered unto Moses?

It is more than probable that this Seventh day was observed all along by the true Worshippers of God, as the other precepts of the Law were observed, though no mention be made thereof in the short History of the affairs of some thousand years; for Adam, who lived until the days of Methusalah, no doubt did teach his Children this precept, which he had from God in Paradice; and Methuselah who lived till the days of Shem, surely did deliver it down to Posterity all the days of the Old World; and Shem, who lived till Abrahams time, and is supposed to be Melchisedeck, in all probability, did deliver this precept successively unto him in the New World; and as Abraham with ease might, so without question he did Teach it with other Precepts to his Children, and they Teach it one to another, until the time of Moses; and Moses speaketh to the Israelites of the Sabbath to be kept holy to the Lord on the Morrow, Exodus 16:23 as a thing well known unto them, and of practice amongst them, which was some time before the Lord gave the Law upon Mount Sinai.

How long was the seventh day to be observed as the weekly Sabbath?

The Seventh day was to be observed as the weekly Sabbath, from the beginning of the World unto the Resurrection of Christ.

What day is to be observed for the weekly Sabbath, from the Resurrection of Christ?

The first day of the week, from the Resurrection of Christ, is to be observed by Christians unto the end of the World for their weekly Sabbath.

How could the Seventh-day-Sabbath be changed from the last of seven, unto the first of seven, when we do not read expresly of any repeal in the Scripture of the last of the seven?

1. It is one day of seven which God hath appointed to be the Sabbath, and in the Commandment, the Lord doth Bless and Hallow, not the Seventh day, but the Sabbath day, which might be on another seventh day in order, if God should so please. 2. It is but one day in seven, which God hath appointed to be the weekly Sabbath, God having both allowed, and appointed the other six days of the week for our Labour. 3. God having substituted, or appointed another Day for to be a holy Sabbath; this substitution of another, doth vertually include in it a repeal of the old Sabbath, that is in reference unto the time of its Observation.

How doth it appear that the first day of the week is appointed by God, to be the weekly Sabbath?

1. There is a like reason for the appointment of the First day, as there was for the Seventh; the reason of Gods appointing the Seventh day, was his Resting from his Works of Creation; and there is a like reason for appointing the First day, which was the day of Christs Resurrection, namely the Son of Gods resting from his suffering works about Mans Redemption, into which Rest he, is said to enter, and which we are more neerly concerned to remember, For he that is entred into his Rest, hath ceased from his own Works, as God did from His. Hebrews 4:10 2. The Lord Jesus hath put his Name upon the first day of the week, I was in the Spirit on the LORDS DAY. Revelation 1:10 There is reason to believe, that the Lords Day here spoken of, was the First day of the week, because it is a certain determinate Day, and it is spoken of as a Day which was well known amongst Christians by that Name; and the First day of the week being the day of the Lords Resurrection, and wherein Christians did use to Assemble themselves together upon, had the only reason for such Denomination. There is also reason to believe that the Lord did put his own Name upon this Day, because none had authority to put his Name upon any day but Himself, and the Apostle calling it the Lords Day, by the Inspiration of the Spirit; no doubt but it was the Lords will it should be so called, and by consequence it was his will that this day should be Used and Observed, as a Holy-day unto Himself. As the second Sacrament is called the Lords Supper, because it was appointed by the Lord; so the First day of the week is called the Lords Day, because it is appointed by the Lord; and this Day being appointed, no other is to be observed now as the Christian Sabbath. 3. The appointment of the First day of the week to be the Sabbath, may be inferred from Now as concerning the Collection for the Saints, as I have given order unto the Churches of Galatia, even so do ye: Upon the First day of the week, let every one of you lay by him in store, as the Lord hath prospered him. 1 Corinthians 16:1–2 The Apostle having given order from the Lord, to the Churches of Galatia, and of Corinth, and by consequence the other Churches of the Gentiles, for Collections on the First day of the week, as God had prospered them on other days; we may infer, this being a Sabbath-day work, that he had also from the Lord, given order for the Observation of this First day, as the weekly Sabbath. 4. We read of the Disciples being Assembled together on the First day of the week, and that Jesus then came amongst them, John 20:19 and that eight days after they met again, which was another First day, and Jesus came to them, John 20:26 Moreover that it was the practice of Christs Disciples, to meet together to worship the Lord, to hear the Word, and break Bread, or receive the Sacrament of the Lords Supper, on the First day of the week, And upon the First day of the week when the Disciples were come together to break Bread, Paul Preached unto them, &c. Acts 20:7 Paul had been with them seven days, as Acts 20:6 and yet we read of no solemn Meeting, but on the First day of the week, the last of the seven wherein he abode with them. It was not on the old Sabbath, the last day of the week, that the solemn Assembly for Worship was held; but the First day, which had it not been the Sabbath of new Appointment, and of necessary Observation to Christians, would have been most inconvenient for Paul to have spent in Religious Exercises until Midnight, when the next morning he was to take his Journey: All which being considered together, with the Practice of Christians from the Apostles days, it may be evident unto them that desire not to cavil; that the First day of the week, is appointed by the Lord, to be the Christian Sabbath.

What is it to sanctifie the Sabbath?

The Sabbath is Sanctified by God, in his appointing it to be holy; the Sabbath is Sanctified by man in his observing and keeping it as holy; Remember the Sabbath day to keep it holy.

How are we to observe and keep the Sabbath as holy?

We are to observe and keep the Sabbath as holy, partly by a holy Resting, partly in holy Exercises on that day.

What are we to rest from on the Sabbath day?

We are on the Sabbath day to rest not only from these things which are in themselves sinful, which we are bound to rest from on every day of the week; but also we are to rest from these worldly employments and recreations, which on the other Six days of the week are lawful, and our duty. 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, &c.

May not such works be done in our particular Callings, on the Sabbath day, as cannot so seasonably and advantageously be done on the other days of the week?

There are some works in our particular Callings which may seem to be most seasonable and advantageous on the Sabbath day, and yet it is our duty to rest from them, and wholly to forbear them, such as, 1. Killing of Beasts on the Sabbath, to prepare meat for the Munday Market. 2. Plowing, Sowing, gathering in Corn, making Hay while the Sun shines, and the Weather best serveth on the Sabbath day. 3. Selling of Fruit, or any other Wares on the Sabbath day, when there may be most custome for them. 4. Selling or buying of Fish on the Sabbath, which in hot weather might stink if kept until the Munday. These and the like worldly employments we are to forbear, by vertue of this Commandment, they being our own works; and whatever loss we may seem to sustain by such forbearance, be sure it is not comparable unto the loss of Gods favour, and the wounding of our Conscience, and the loss of our Souls for ever, which will be the fruit of living in the breach of Gods Law. And if such works as these must be forborn on the Sabbath, much more such works of our Calling, as may be done on the week day as well as on the Sabbath, In those days saw I in Judah, some treading Wine-presses on the Sabbath, and bringing in Sheaves, and lading Asses; as also Wine, Grapes, and Figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day; and I testified against them in the day wherein they sold Victuals. There dwelt men in Tyre also therein, which brought Fish, and all manner of Ware, and sold, on the Sabbath, unto the Children of Judah, and in Jerusalem. Then I contended with the Nobles of Judah, and said unto them, what evil thing is this that ye do, and profane the Sabbath day? Did not your Fathers thus? and did not our God bring all this evil upon us, and upon this City? Yet ye bring more wrath upon Israel by profaning the Sabbath.

May we not lawfully Recreate our selves upon the Sabbath day, especially since the day is appointed to be a day of rest from our toiling labour in the week?

1. We may and ought to recreate our minds on the Sabbath day in the worship of God, we being bound to call and make in this respect the Sabbath our delight. 2. But we ought to forbear recreating our minds with Carnal delight, either by words or deeds, which we may do on other days; and much more we ought to forbear recreating our bodies by sports and pastimes, though after the publick exercise of Gods worship be over, If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable, and shalt honour him; not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thy self in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy Father; for the mouth of the Lord hath spoken it.

Though Masters and Governours of Families are bound themselves to Rest upon the Sabbath day, yet may they not command their Children and Servants to work, or permit them to play and take their recreation?

Indeed the Commandment is principally directed to Masters and Governours of Families; but withal, so as it doth enjoyn them to do what in them lieth, to hinder their Children and Servants from the profanation of the day by servile working, or bodily recreations, and to put them upon the observation of this day of Rest. In it thou shalt not do any work; thou, nor thy Son, nor thy Daughter. nor thy Man-servant, nor thy Maid-servant, &c.

May not Children or Servants lawfully work or play upon the Sabbath day, if they be commanded hereunto by their Parents or Masters?

Though it be the sin of the Parents or Masters to command their Children or Servants to work, or any other way to break the Sabbath; yet it is the duty of Children and Servants to disobey them, whatever temporal loss they sustain by it; they being bound to obey the God of Heaven, rather than any man upon the Earth.

Is it Lawful to dress Meat on the Sabbath day?

Although it was the will of the Lord that the Children of Israel should neither gather nor dress the Manna that fell from Heaven on the Sabbath day, there being so much servile work to be done about it, before it was fit to be eaten, namely, the grinding of it in the Mills, or beating it in Mortars, and then baking it, which servile work is still unlawful, unless in cases of great necessity; and although fires were forbidden to be kindled in all their Habitations, Exodus 35:3 that is to forbare worldly imployments; (as the works forbidden in the former verse were, and this instance is a special of the general:) yet the Scripture doth no where forbid the dressing Meat at all for ordinary food, nor the kindling of fires for such use; but the Lawfulness of dressing Meat may be collected from the Scripture, in as much as our Saviour himself was present at a Feast on the Sabbath day, Luke 14:1 where no doubt Meat was dressed for so many Guests as were there bidden; and when we are allowed to provide Food for our Cattel on the Sabbath, surely we may lawfully dress Meat for our selves.

What works doth God allow us to do on the Sabbath day, besides those which he doth principally command us?

The works which God doth allow us to do on the Sabbath day, besides what he doth principally command us, are works of necessity and mercy; such as eating, drinking, defending our selves from Enemies, quenching the fire of Houses, visiting the Sick, relieving the Poor, feeding Cattel, and the like, in all which employments we ought not to have a reference chiefly to our selves, or any temporal advantage, but to be as spiritual as may be in them, At that time Jesus went on the Sabbath day through the Corn, and his Disciples were an hungred, and began to pluck the ears of Corn and to eat; But when the Pharisees saw it, they said unto him, Behold thy Disciples do that which is not lawful to do upon the Sabbath day: But he said unto them, have ye not read what David did, &c. Matthew 12:1–3 and If ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless. Matthew 12:7 And They said unto him, Is it lawful to heal on the Sabbath day? And he said unto them, What man shall there be among you that shall have one sheep, and if it shall fall into a pit in the Sabbath day, will he not lay hold on it, and lift it out! How much more then is a man better than a sheep? wherefore it is lawful to do well on the Sabbath days. Matthew 12:10–12 And the Ruler of the Synagogue answered with indignation, because that Jesus had healed on the Sabbath day. The Lord then answered him and said, Thou Hypocrite, doth not each one of you on the Sabbath day, loose his Ox, or his Ass from the Stall, and lead him away to watering; and ought not this Woman being a Daughter of Abraham, whom Sathan hath bound loe these eighteen years, be loosed from this bond on the Sabbath day? Luke 13:14–16

What are the holy exercises, or the works which we are principally commanded to do on the Sabbath day?

The holy exercises which we are to be employed in, or the works which we are principally commanded to do on the Sabbath day, are the publick and private Exercises especially the publick Exercises of Gods Worship such as hearing the Word, Prayer, receiving the Sacrament, Singing of Psalms in the Publick Assemblies of Gods people, And it shall come to pass that from one Sabbath unto another, shall all Flesh come to Worship before me saith the Lord, Isaiah 66:23 And he came to Nazareth, where he had been brought up, and as his custom was, he went into the Synagogue on the Sabbath day, and stood up for to read. Luke 4:16 And upon the First day of the Week, when the Disciples came together to break bread Paul Preached unto them. Acts 20:7 A Psalm or Song for the Sabbath day. Psalm 92:title

How are we to perform these publick Exercises of Gods Worship on the Sabbath day?

We are to perform these publick Exercises of Gods Worship on the Sabbath day; 1. With Sincerity, having a single respect unto the Honour and Glory of God, whose day the Sabbath is, If thou call the Sabbath Holy of the Lord honourable, and shall honour him. Isaiah 58:13 2. With Reverence, and that both of body and mind, Keep thy foot when thou goest into the House of God. Ecclesiastes 5:1 To this man will I look, even to him that is poor, and of contrite spirit, and trembleth at my Word. Isaiah 66:2 3. With Diligence, and Attention, And on the Sabbath day we went out of the City by a River side, where Prayer was wont to be made; And Lydia which worshipped God, heard us, whose heart the Lord opened, that she attended unto the things which were spoken of Paul. Acts 16:13–14 4. With Love and Fervor of Spirit, Fervent in Spirit, serving the Lord. Romans 12:11 5. With Delight and Joy, If thou call the Sabbath a delight. Isaiah 58:13

What are we to do by way of preparation for the publick Exercises of Gods Worship on the Sabbath day?

By way of Preparation for the publick Exercise of Gods Worship on the Sabbath day, we are, 1. To remember before the day come, to keep it holy, so as to finish our worldly business and employments on the week days, and timely to break off from them on the Saturday Evening, and to take pains to get our hearts in a readiness for the holy duties of the Sabbath. 2. In the Morning of the Sabbath, we must begin the day with God, in holy Meditation, upon the works of Gods Creation, and especially upon the works of Redemption, which were compleated by Christs, Resurrection upon this day; we must read the Scriptures, and some other good books, as we have time, for the better fitting us for more publick and solemn worship; especially we must pray in secret, and in our Families for Gods presence in his Ordinances, and that God would assist his Ministers, who are his mouth to us, and ours to him; and that he would assist us in a sincere and hearty performance of publick duties, that we may attain more knowledg, experience, and mortification, further degrees of Grace, and more communion with God.

What are we to do on the Sabbath day, after publick exercises of Gods worship are over?

After the publick Exercises of Gods worship are over, the work of the Sabbath is not over; but we must retire to our Families (not seek our pleasure in the Fields, or in vain company) and there repeat over what we have heard; Catechise and instruct Children and Servants, sing Psalms, Pray with our Families; and whilst we moderatly make use of any Creature refreshment, we must discourse of the things of God; we ought also to take time in the Evening, to retire into secret, and there examine our selves, as to the carriage of our hearts before God in the day; labour in Meditation, to get the Word wrought more throughly upon our hearts; we must also endeavour to pour out our hearts before God in secret Prayer, humbly confessing sin, earnestly and believingly requesting pardon, and further supplies of grace; and thankfully praising God for all his mercies, especially for his Son Jesus Christ, and the Gospel Priviledges which we have in and by him; in such variety of holy Exercises we may spend the whole Sabbath which we should make as long as we can, and when the day is at an end, we should long for the Sabbath in Heaven, which will never have an end.

What sort of Sins are forbidden in the fourth Commandment?

The sins forbidden in the fourth Commandment, they are either sins of omission, or sins of commission.

What sins of omission are forbidden?

The sins of omission forbidden in the fourth Commandment, are 1. The omission of the duties of the Sabbath themselves, such as neglecting works of necessity or mercy, when called to them; but especially neglecting the publick or private Exercises of God’s Worship, and that either in whole, or in part; when we forsake the Assemblies of Gods people, or omit worshipping God in our Families; or praying and seeking God in secret upon this day. 2. The omission of the careful performance of the duties of the Sabbath, when we are hypocritical, dull, dead, full of distractions, weariness, unwatchful, sleepy, and attend upon Ordinances without any heart or life; and the Sabbath day is the most burdensome of all other days in the week unto us, Yee Hypocrites, well did Isaias Prophesie of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me, Matthew 15:7–8 Saying, when will the New Moon be gone, that we may sell Corn, and the Sabbath that we may set forth wheat? Amos 8:5 Yee said also what a weariness is it? and ye have snuffed at it saith the Lord of Hosts; and ye have brought that which is torn, and the Lame and the Sick; thus you brought an offering, should I accept this at your hands? Malachi 1:13

What sins of Commission are forbidden in this fourth Commandment?

The sins of Commission forbidden in this fourth Commandment, are the Profaning the Sabbath day, by 1. Idleness, when we spend the day, either in whole, or in part idly; neither working in our Callings, nor imploying our selves in the duties of Gods Worship, but loiter away that precious time in our Houses or the Fields; either in vain and idle thoughts, or in vain and idle discourse, or the like. 2. By doing that which is in it self more grosly sinful, as if instead of going into the House of God to worship, we should go to the Tavern, or Alehouse on the Sabbath day, and be Drunk; or go to a base house, or in any house be Wanton and Unclean; or if on the Sabbath day, instead of Hallowing and Praising God’s Name, and Praying to him, we should swear by his Name in our ordinary discourse, or take his Name in vain; if instead of worshipping God with his people, we should persecute Gods people for worshipping him, or rail at them, or scoff and deride them, because of the holiness which is in them. 3. By unnecessary thoughts and contrivances about worldly affairs; unnecessary words and discourses about earthly employments, unnecessary works in our particular Callings, or by Carnal pleasures and recreations which are lawful on other days; thus thinking our own thoughts, speaking our own words, doing our own works, and, finding our own pleasures forbidden, Nor doing thine own ways, nor finding thine own pleasures, nor speaking thine own words.

How many Reasons are there annexed unto the Fourth Commandment?

There are four Reasons annexed unto the fourth Commandment, the more effectually to induce and perswade us unto the strict observation of the Sabbath day.

What is the first reason?

The first Reason annexed unto the fourth Commandment, is Gods allowing us six days for our own employment, when he might have taken more time for himself, he hath taken but one day in seven, and alloweth us the other six, which is sufficient for the works of our particular Callings, and any kind of needful Recreations. Six days shall thou labour and do all which thou hast to do.

What is the second Reason?

The second Reason, annexed unto the fourth Commandment, is God challenging a special property in the seventh day; the Seventh day or Sabbath, being the Lords which he hath sanctified and set apart from common use, to be imployed in his Worship, it is Theft and Sacriledge to alienate this day in whole or in part to our own use from any further than he doth give us allowance. But the seventh day is the Sabbath of the Lord thy God.

What is the third Reason?

The third Reason annexed to the fourth Commandment is Gods own Example, in resting himself from his Works of Creation on the seventh day, and therefore he would have us also to rest from the works of our particular Calling, and sanctifie a Sabbath in imitation of him. For in six days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day.

What is the fourth Reason?

The fourth Reason annexed to the fourth Commandment, is God’s blessing of the Sabbath day, by vertue whereof, we may hope for his Presence with us in the duties of the day, and to receive blessings from him upon our selves. Wherefore the Lord blessed the Sabbath day, and hollowed it.

What is the subject of this fifth Commandment, or who are the persons of whom the Duties of this Commandment are required?

The subject of the fifth Commandment, or the persons of whom the duties of this Commandment are required, are Relations, especially Children, and all Inferiours in reference to their Parents, and Superiours, and inclusively Superiours in reference to their Inferiours, and equals also in reference one to another.

Whom are we to understand by Inferiours?

By Inferiours we are to understand, not only Children, but also Wives, Servants, People, Subjects, the Younger, and the Weaker in Gifts or Graces.

Whom are we to understand by Superiours?

By Superiours under the Name of Father and Mother, we are to understand not onely Parents, but also Husbands, Masters, Ministers, Magistrates; The Aged, and stronger in Gifts or Graces.

Whom are we to understand by Equals?

By Equals we may understand Brethren, Sisters, Kindred, Friends, and any acquaintance between whom there is no great distance or difference in regard of Age, Estate, Place or Dignity.

What are the Duties of Children to their Parents?

The Duties of Children to their Parents comprehended in the general Precept, Honour thy Father and thy Mother, are, 1. Inward Honour, Reverence, and Estimation; A Son honoureth his Father, Malachi 1:6 Ye shall fear every man his Mother and his Father, I am the Lord your God. Leviticus 19:3 2. Outward reverent Carriage and Behaviour, Her Children arise up and call her Blessed, Proverbs 31:28 The King arose up to meet her, and bowed himself to her, and caused a Seat to be set for the Kings Mother, and she sat on his right hand. 1 Kings 2:19 3. Diligent hearkening to their Instructions, Hear ye Children the Instructions of a Father, and attend to know understanding, Proverbs 4:1 My Son attend on my wisdom, and bow thine Ear to my understanding. Proverbs 5:1 4. Willing Obedience unto all their lawful Commands, Children obey your Parents in the Lord, for this is right, Ephesians 6:1 Children obey your Parents in all things, for this is well-pleasing unto the Lord. Colossians 3:20 5. Meek and Patient bearing their Reproofs and Corrections, with amendment of the Faults they are reproved and corrected for, We have had Fathers of our Flesh, who corrected us, and we gave them reverence, Hebrews 12:9 He that heareth Reproof, getteth understanding. Proverbs 15:32 6. Ready following their reasonable counsel, in reference to their calling, station, marriage, and any great affairs of their lives, So Moses hearkened unto the voice of his Father in Law, and did all that he had said, Exodus 18:24 And he came to his Father and Mother, and said, I have seen a woman of Timnath, get her for me to wife. Judges 14:2 7. Grateful kindness to them in nourishing them, providing for them, and bearing with their Infirmities when Aged and fallen into Want and Poverty, He shall be unto thee a Restorer of thy Life, and a Nourisher of thine old Age, Ruth 4:15 And Joseph nourished his Father with Bread, Genesis 47:12 Despise not thy Mother when she is old. Proverbs 23:22

What are the duties of Parents to their Children?

The Duties of Parents to their Children are, 1. Tender love and care of them, especially when Infants, and helpless; particularly Mothers ought to give suck to their Children if they are able, Can a Woman forget her Sucking Child, that she should not have compassion on the Son of her womb? Isaiah 49:15 2. Training them up in the knowledge of the Scriptures, and Principles of Religion, and giving them good Instructions in the Laws and Ways of the Lord, so soon as they are capable of receiving them, And ye Fathers bring up your Children in the Nurture and Admonition of the Lord, Ephesians 6:4 Train up your Child in the way he should go, and when he is old he will not depart from it, Proverbs 22:6 From a Child thou hast known the Holy Scriptures. 2 Timothy 3:15 3. Prayer for them, and giving good Examples of Holiness, Temperance, and Righteousness unto them, Job sent and sanctified them, and rose up early in the Morning, and offered burnt Offerings according to the number of them all, Job 1:5 I will walk within my House with a perfect heart; I will set no wicked thing before mine Eyes. Psalm 101:2–3 4. Keeping them under Subjection whilst young, yet requiring nothing of them but what is agreeable to the Laws of the Lord, And he went down with them, and was subject unto them; Luke 2:51 as Children must obey, so Parents must command in the Lord, Ephesians 6:1 5. Encouragement of them by kind looks, and speeches, and rewards in well doing, together with Discountenance, Reproof, and Loving, and seasonable Correction of them for evil doing, And David said to Solomon his Son, be strong, and of good courage, &c. 1 Chronicles 28:20 Chasten thy Son whilst there is hope, and let not thy Soul spare for his crying, Proverbs 19:18 The Rod and reproof give wisdom, but a Child left to himself, bringeth his Mother to shame: Correct thy Son, and he shall give thee rest, yea, he shall give delight unto thy Soul? Proverbs 29:15, 17 6. Provision for them, of what is needful for the present; as also laying up for them, according to the proportion of what they have for the future, If any provide not for his own, and especially for those of his own House, he hath denied the Faith, and is worse than an Infidel. 1 Timothy 5:8 For the Children ought not to lay up for the Parents, but the Parents for the Children. 2 Corinthians 12:14 7. Disposal of them to Trades, Callings, and in Marriage, when grown up, as may be most for their good; therein using no force, but consulting, and considering their capacity and inclination, And Adam knew Eve his wife, and she conceived and bare Cain. And she again bare his Brother Abel; and Abel was a keeper of sheep, but Cain was a tiller of the ground. Genesis 4:1–2 But if any man think that he behaveth himself uncomly towards his Virgin, if she pass the flower of her age, and need so require, let him do what he will he sinneth not, let them marry; so then, he that giveth her in marriage doth well. 1 Corinthians 7:36, 38

What are the duties of Wives to their Husbands?

The duties of Wives to their Husbands are, 1. Love of them above all other persons in the world, That they teach the young women to be sober, to love their Husbands, to love their Children? Titus 2:4 2. Loyalty and Faithfulness, in reference unto the Bed and Estate, and any secrets entrusted with them, Marriage is honourable in all, and the Bed undefiled. Hebrews 13:4 Even so must their wives be grave, not slanderers, sober, faithful in all things. 1 Timothy 3:11 3. Reverence and fear of offending them, Let the wife see that she reverence her Husband. Ephesians 5:33 4. Subjection unto them in things lawful under Christ, Wives submit your selves unto your own Husbands, as unto the Lord. As the Church is subject unto Christ, so let the Wives be to their own Husbands in every thing. Ephesians 5:22, 24 5. Care to please them, suting themselves to their disposition, and all things to their liking, She that is married, careth for the things of the World, how she may please her Husband. 1 Corinthians 7:34 6. Helping them to bear their burdens, and in making provision for their Family, And the Lord said, It is not good that the man should be alone, I will make him a help meet for him. Genesis 2:18 She looketh well to the ways of her Houshold: and eateth not the bread of Idleness. Proverbs 31:27 7. Giving ear to, and complying with the Counsels of their Husbands, if good, for their souls welfare; and endeavouring with meekness & wisdom, with kindness and loving admonitions, and a chast, sweet conversation, to win over their Husbands to the ways of God, when they are wicked, Ye Wives, be in subjection to your own Husbands, that if any obey not the word, they also may without the word, be won by the conversation of the Wife, whilst they behold your chast conversation coupled with fear. 1 Peter 3:1–2

What are the duties of Husbands to their Wives?

The duties of Husbands to their Wives are, 1. Most endeared love of them, like unto the love of Christ to his Church, Husbands, love your Wives, even as Christ loved the Church, and gave himself for it. Ephesians 5:25 2. Dwelling with them, and that according to knowledge, honouring them, and delighting in their Company, For this cause shall a man leave his Father and Mother, and be joyned to his wife, Ephesians 5:31 Husbands dwell with them according to knowledge, giving honour unto the wife as the weaker Vessel. 1 Peter 3:7 Rejoyce with the Wife of thy Youth: Let her be as the loving Hinds, and pleasant Roe: Let her breasts satisfie thee at all times, and be thou ravisht always with her love. Proverbs 5:18–19 3. Tenderness towards them, and careful provision of Food and Rayment, and all things necessary for them, as for their own Bodies, So ought men to love their Wives as their own bodies, he that loveth his wife loveth himself; for no man yet ever hated his own flesh, but nourisheth and cherisheth it. Ephesians 5:28–29 4. Fidelity to them in keeping the Marriage covenant, so as to forbear the use of any other besides themselves, Thou shalt not be for another man, so will I also be for thee. Hosea 3:3 5. Protection of them from injuries, and covering of their infirmities, with the wing of Love, And David rescued his two Wives, 1 Samuel 30:18 For Charity or love shall cover the multitude of sins. 1 Peter 4:8 6. Care to please them in things lawful, and fit; and praise of them when they do well, He that is married, careth for the things that are of the World, how he may please his Wife. 1 Corinthians 7:33 7. Prayer with them, and for them, counsel and admonition of them, and every way helping them, especially in reference to their Souls, walking with them in the ways and Ordinancies of the Lord, Ye Husbands dwell with them according to knowledg, as being Heirs together of the Grace of Life, that your Prayers be not hindered. 1 Peter 3:7 And they both were righteous before God, walking in all the Commandments and Ordinances of the Lord blameless. Luke 1:6

What are the duties of Servants to their Masters?

The duties of Servants to their Masters are, 1. Honour of their Masters in Heart, Speech, and Behaviour, A Servant honoureth his Master. Malachi 1:6 Let as many Servants as are under the Yoke, count their own Masters worthy of all honour. 1 Timothy 6:1 2. Service of them with diligence, willingness, fear, and out of obedience unto Christ, Servants be obedient unto them that are your Masters according to the Flesh, with fear and trembling, in singleness of heart as unto Christ: Not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to man. Ephesians 6:5–7 3. Faithfulness to them in their Estate, and any trust committed to them, with endeavours to please them well in all things, Exhort Servants to please their own Masters well in all things, shewing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things. Titus 2:9–10 4. Meekness, and Patience, under reproof and stroaks, and that not only when they do deserve them, but also when they are innocent, Servants be subject to your Masters with all fear, not only to the good and Gentle, but also to the froward: For this is thank-worthy, if a man for conscience towards God endure grief, suffering wrongfully. For what glory is it if when ye be buffeted by your faults, ye shall take it patiently? but if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. 1 Peter 2:18–19

What are the duties of Masters to their Servants?

The duties of Masters to their Servants are, 1. Wisdom and gentleness in their guidance, and Government of their Servants, and acceptance of their diligence and willingness in their service, not threatning for every fault; remembring that they also are Servants to Christ, and have many faults to be covered, And ye Masters do the same things unto them, forbearing (or moderating) threatning, knowing that your Master is in Heaven, and there is no respect of persons with him. Ephesians 6:9 2. Provision of convenient and sufficient food for them, Thou shalt have enough for thy food, for the food of thy Houshold and for the maintenance of thy Maidens. Proverbs 27:27 3. Payment of their Wages in full, and at the promised time, Masters give unto your servants that which is just and equal. Colossians 4:1 Thou shalt not oppress an hired servant, at his day thou shalt give him his hire, for he is poor and setteth his heart upon it, lest he cry against thee to the Lord, and it be sin to thee. Deuteronomy 24:14–15 4. Reproof of them for sin, and Correction of them with more than words; for some faults, A Servant will not be Corrected by words, for though he understand, he will not answer. Proverbs 29:19 5. Instruction of them in the ways of God, worshipping God with them; allowance of time every day for worshipping God by themselves; restraining them as much as they can from every sin, especially from external breach of the Sabbath; exhortation and perswasion of them unto the obedience and service of the Lord, and therein to be both Examples unto, and Companions with them, I know him that he will command his houshold, and they shall keep the ways of God. Genesis 18:19 As for me and my house, we will serve the Lord. Joshua 24:15 A devout man, and one that feared God, with all his house. Acts 10:2

What are the duties of the people to their Ministers?

The duties of People to their Ministers are, 1. High estimation of them, and endeared love to them for their Work’s sake, And we beseech you Brethren to know them which labour amongst you, and are over you in the Lord; and to esteem them very highly in love, for their Work’s sake. 1 Thessalonians 5:12–13 Ye received me as an Angel of God, even as Christ Jesus; for I bear you record, that if it had been possible, you would have plucked out your own eyes, and given them to me. Galatians 4:14–15 2. Diligent attendance upon the Word preached, and other Ordinances administred by them, He that heareth you heareth me. Luke 10:16 3. Meek and patient suffering the Word of Reproof, and ready Obedience unto the Word of Command, which Ministers shall from the Scriptures make known unto them, together with submission unto the Discipline entrusted with them by the Lord, Receive with meekness the engrafted Word, &c. James 1:21 Obey them that have the rule over you, and submit your selves, for they watch for your Souls. Hebrews 13:17 4. Communicating to them of their Temporals, The Lord hath ordained, that they that preach the Gospel, should live of the Gospel, 1 Corinthians 9:14 Let him that is taught in the word, communicate unto him that teacheth in all good things. Galatians 6:6 5. Prayer for them, Now I beseech you Brethren, for the Lord Jesus Christ’s sake, and for the love of the Spirit, that yee strive together with me in your Prayers to God for me, Romans 15:30 Brethren pray for us. 1 Thessalonians 5:25 6. Shutting their Ear against Reproaches and Slanders, believing nothing without proof, and standing up in their defence against an ungodly World, and many false Brethren, and rotten-hearted Hypocrites, who are made use of by the Devil to cast dirt upon them, that thereby people receiving prejudices against them, might be kept either from Hearing them, or receiving benefit by their Doctrine, and so be either drawn to ways of Error, or hardned in ways of Profaneness, Against an Elder receive not an Accusation, but before two or three witnesses. 1 Timothy 5:19

What are the duties of Ministers to their People?

The Duties of Ministers to their people are, 1. Dear and tender Love to their Souls, We were gentle amongst you, as a Nurse cherisheth her Children: So being affectionately desirous of you, we were willing to have imparted to you not the Gospel only, but also our own Souls, because you were dear unto us; 1 Thessalonians 2:7–8 2. Diligent Sincere, and frequent Preaching the Word unto them, with Administration of all Ordinances, For our Exhortation was not of Deceit, or in Guile; but as we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men, but God which trieth our hearts, 1 Thessalonians 2:3–4 Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and Doctrine. 2 Timothy 4:2 3. Watchfulness over them, with willingness and chearfulness, Feed the Flock of God which is amongst you, taking the oversight thereof, not by constraint but willingly; not for filthy lucre, but of a ready mind. 1 Peter 5:2 4. Prayer for them, and praise for the grace of God which is in them, Wherefore I also, after I heard of your Faith in the Lord Jesus, and love unto all Saints, cease not to give thanks for you, making mention of you in my Prayers. Ephesians 1:15–16 5. Shewing themselves an example of holiness and good works unto them, In all things shewing thy self a pattern of good works, Titus 2:7 Be thou an example of the Believers in word, in conversation, in charity, in Spirit, in faith, in purity. 1 Timothy 4:12

What are the duties of Subjects to their Magistrates?

The duties of Subjects to their Magistrates are: 1. High Estimation and Honour of them, Fear God, Honour the King. 1 Peter 2:17 3. Subjection to them, and Obedience unto their Laws, so far as they are not contrary to the Laws of Christ, Let every soul be subject unto the higher powers. Romans 13:1 3. Ready Payment of their dues, Render to all their Dues, Tribute to whom Tribute is due, Custome to whom Custom. Romans 13:7 4. Defence of them in danger, Wherefore hast thou not kept the Lord the King, for there came in one to destroy the King thy Lord. 1 Samuel 26:15 5. Prayer and Thanksgiving for them, I exhort that Prayers 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 Timothy 2:1–2

What are the duties of Magistrates to their Subjects?

The duties of Magistrates to their Subjects are, 1. Government of their Subjects under Christ with Wisdom, Justice, and Clemency, endeavouring above all things to promote the interest of Religion amongst them, Give me wisdom and Knowledge, that I may go out and come in before this People, 2 Chronicles 1:10 And Solomon determined to build a house for the Name of the Lord, and an house for his Kingdom. 2 Chronicles 2:1 2. Making good Laws for the benefit of their Subjects, and appointing faithful Officers with charge of due execution of them, And he set Judges in the Land, and said, take heed what ye do, for ye judge not for man, but for the Lord, for there is no Iniquity with the Lord our God nor respect of Person, nor taking of Gifts. 2 Chronicles 19:5–7 3. Care of the common safety of their Subjects, And Jehosaphat reigned in his stead; And he placed Forces in all the fenced Cities of Judah, and set Garisons in the Land of Judah. 2 Chronicles 17:1–2 4. Encouragement of them that do well by their example, countenance, and rewards; together with discouragement and punishment of evil doers, Governours are for the punishment of Evil doers, and for the praise of them that do well. 1 Peter 2:14

What are the duties of the Younger, and Inferiour in Gifts and Graces to the Aged and Superiour?

The duties of the Younger and Inferiour in Gifts and Graces to the Elder and Superiour are, 1. To rise up before them, and give place to them with reverence and respect, Thou shalt rise up before the Hoary Head, and honour the face of the old man, and fear thy God. Leviticus 19:32 2. Humble submission to them, so as to follow their wise counsels, Likewise ye Younger submit your selves unto the Elder. 1 Peter 5:5 3. Imitation of them in their Graces, and holy Conversation, Be ye also followers of me even as I also am of Christ. 1 Corinthians 11:1

What are the duties of the Aged and Superiour in Gifts and Graces, unto the Younger and Inferiour?

The duties of the Aged and Superiour in Gifts and Graces, unto the Younger and Inferiour are, 1. To adorn their old Age, and shew forth the power of their Grace in a holy and examplary Conversation, That the aged men be sober, grave, temperate, sound in Faith, in Charity, in Patience: the aged woman likewise, that they be in behaviour as becometh holiness, teachers of good things.

What are the duties of Equals one to another?

The duties of equals one to another are, 1. To live in peace with, and sincere love one to another, preferring each other in honour, Be at peace amongst your selves, 1 Thessalonians 5:13 Let Love be without dissimulation. Be kindly affectioned one to another with brotherly love, in honour, preferring one another. Romans 12:9–10 2. To be pittiful, courtious and affable, and ready to promote one anothers good, and to rejoyce therein, Love as Brethren; be pittiful, be courtious, 1 Peter 3:8 Let no man seek his own, but every man anothers wealth, 1 Corinthians 10:24 Rejoyce with them that Rejoyce. Romans 12:15

How many ways may we sin against the fifth Commandement?

We may sin against the fifth Commandement two wayes. 1. By neglect of the duties therein prescribed. 2. By doing any thing against the honour which belongeth unto every one in their several places and relations.

What are the sins of Children against their Parents?

The sins of Children against their Parents are, 1. Irreverence towards them, and any ways dishonouring of them either in speech or behaviour, Cursed be he that setteth light by his Father or his Mother, and all the people shall say, Amen, Deuteronomy 27:16 Who so curseth his Father or his Mother, his Lamp shall be put out in obscure darkness. Proverbs 20:20 2. Disobedience to their Commands, The Eye that mocketh at his Father, and despiseth to obey his Mother, the Ravens of the valley shall pick it out, and young Eagles shall eat it. Proverbs 30:17 3. Unteachableness and refusal of their instruction, Hear instruction and be wise, refuse it not, Proverbs 8:33 And thou mourn at last, and say, How have I hated instruction, and have not obeyed the voyce of my Teachers? Proverbs 5:11–13 4. Stubbornness and Incorrigibleness under their reproofs and corrections, And he said, Why do yee such things? I hear of your evil dealings; notwithstanding they hearkned not unto the voyce of their Father. 1 Samuel 2:23, 25 5. Wastefulness of their substance, unthankfulness for their care and favours, or any ways unkindness to them, especially when they are aged and in distress, He that wasteth his Father, and chaseth away his Mother, is a Son that causeth shame, and bringeth reproach, Proverbs 19:26 Despise not thy Mother when she is old. Proverbs 23:22 6. Disposal of themselves unto Callings, or in Marriages without their consent or advice, And Esau was forty years old when he took to Wife Judith the Daughter of Beeri the Hittite, and Bashemath the Daughter of Elon the Hittite: Which were a grief of mind unto Isaac and to Rebekah. Genesis 26:34–35

What are the sins of Parents against their Children?

The sins of Parents against their Children are, 1. Want of Natural Affection, and tenderness towards them, especially when Infants, or sick and helpless, Without Natural Affection, Romans 1:31 She is hardned against her young ones, as though they were not hers. Job 39:16 2. Too fond love, giving them their wills, and subjecting themselves thereunto; together with partial love, and that expressing it self more to the less deserving, and less to the more deserving. 3. Neglect of their Souls, to give them instruction, and seasonable, and needful Correction; as also neglect of their bodies, to make convenient provision for them, He that spareth his Rod hateth his Son, Proverbs 13:24 If any provide not for his own, he is worse than an Infidel. 1 Timothy 5:8 4 Cruelty towards them, and unreasonable provoking of them unto anger, Ye Fathers provoke not your children to wrath, Ephesians 6:4 Fathers provoke not your children to wrath lest they be discourag’d. Colossians 3:21 5. Encouragement of them either by their commands or example in well doing, or discouragement of them, either by their prohibition or frowns and displeasure in well doing. 6. Opposition of that which is really for their good, either in reference unto their Calling or Marriage.

What are the sins of Wives against their husbands?

The sins of Wives against their Husbands are, 1. Want of that due reverence and honour, and endeared love which they should have for their Husbands above all others, And Michael saw David dancing before the Lord, and she despised him in her heart. 2 Samuel 6:16 2. Infidelity in breaking the Marriage Covenant, or revealing any secrets committed by their Husbands unto them, To deliver thee from the strange Woman, who forsaketh the Guide of her Youth, and forgetteth the Covenant of her God Proverbs 2:16–17 3. Pride, and profusive spending and wasting their estates in costly Cloaths beyond their degree, or any other wayes, Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of Gold, or of putting on of Apparel. 1 Peter 3:3 4. Unsubjection unto, and imperiousness over their Husbands, as if they were their foot, to be commanded by them, and not their head to rule over them; and this accompanied with frowardness and a contentious Spirit, disturbing their Husbands with their evil speeches and clamours, The contentions of a Wife are a continual dropping. Proverbs 19:13 5. Evil surmises, and suspicions of their Husbands without reason, unkind behaviour towards them, whatsoever kindnesses they receive from them; foolish speaking of their faults before others to their provocation, instead of loving and meek admonitions when they are alone to their amendment. 6. Deafning their ear unto the loving Counsels, and faithful reproofs of their Husbands for their Souls good, growing the worse in and not the better thereby.

What are the sins of Husbands against their Wives?

The sins of Husbands against their Wives are, 1. Want of that endeared love and kindness which is due to their Wives; bitter speeches, unkind, and unreasonable Jealousies; revilings, and rage at their advice, especially when it is loving and meek, and for the real good of body or estate, or name, or soul, Husbands love your Wives and be not bitter against them Colossians 3:19 2. Unfaithfulness unto their Wives, and that either in reference unto their Bodies by Adultery; or in reference unto their Souls by neglect of such advice, reproof, or instruction as may be for their Souls good, especially by drawing them unto sin to their Souls ruine, The Lord hath been a witness between thee and the wife of thy Youth, against whom thou hast dealt treacherously: yet is she thy Companion and the Wife of thy Covenant, Malachi 2:14 Then the men which knew that their Wives had burnt Incense unto other gods, answered: as for the word which thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee. Jeremiah 44:15–16

What are the sins of Servants against their Masters?

The sins of Servants against their Masters are, 1. Disobedience unto their lawful, and fit commands, or unwilling obedience, or eye-service of them only, neglecting their business when their backs are turn’d, Servants obey in all things your Masters, not with eye-service as men-pleasers, but in singleness of heart, fearing God; and whatsoever ye do, do it heartily as unto the Lord. Colossians 3:22–23 2. Dishonouring them by reviling speeches to them, or reproachful speeches of them; or by any kind of rude and saucy behaviour before them. 3. Lying, or any ways dissembling with them; wronging, or any ways defrauding of them in their estates, He that worketh deceit shall not dwell within my House; he that telleth Lyes shall not tarry in my sight. Psalm 101:7 4. Repining at their provisions without cause; impatience, anger, discontent, surliness, and answering again when reproved for their faults, Not answering again. Titus 2:9 5. Receiving no instruction from them; withdrawment from, or negligent and sleepy attendance upon Family-worship.

What are the sins of Masters against their Servants?

The sins of Masters against their Servants are, 1. Requiring and command them to do any thing which is in it self sinful, or encouraging of them by their example so to do, it may be the Lord will hear the words of Rabshakeh, whom his Master hath sent to reproach the living God. Isaiah 37:4 2. Requiring their whole time for themselves, and not allowing them sufficient for the refreshment of nature, and daily secret worship of God. 3. Proud imperious carriage towards them, and ruling over them with severity and continual chiding and Threatnings; discontent, and dissatisfaction, with all their willing endeavours to do them service; too eager insisting upon, and too frequent upbraiding them with their faults, Forbearing threatning. Ephesians 6:9 4. Niggard pinching, and with-holding from them their convenient Food; or things needful for them when they are sick, as also keeping back from them their due wages, Behold the Hire of the Labourers which have Reaped down your Fields, which is of you kept back by fraud, crieth. James 5:4 5. Neglect of their Souls, and of Family-worship with them, Pour out thy fury upon the Families that call not upon thy Name. Jeremiah 10:25

What are the sins of people against their Ministers?

The sins of people against their Ministers are, 1. Hatred and persecution of them, either with the hand or tongue, making slanders, or taking them up without proof, and no ways esteeming and honouring of them as Ministers of Christ, and Embassadors sent from Heaven unto them, I will remember his deeds which he doth, prating against us with malicious words, 3 John 10 His letters (say they) are weighty and powerful, but his bodily presence is weak, and his speech contemptible, 2 Corinthians 10:10 He that despiseth you despiseth me. Luke 10:16 2. Forbearing to hear them through an itching ear, slightness of Spirit in hearing, and any ways grieving of them by their unbelief, hardness of heart, unfruitfulness, divisions amongst themselves, unstedfastness and unsutable conversation unto the Gospel which their Ministers do preach amongst them, For the time will come when they will not endure sound Doctrine, but after their own lusts shall heap up to themselves Teachers, having itching ears: and they shall turn away their ears from the Truth, and shall be turned unto Fables, 2 Timothy 4:3–4 He looked about with anger, being grieved for the hardness of their hearts, Mark 3:5 Out of much affliction and anguish of heart I wrote unto you with many tears. 2 Corinthians 2:4 3. Restraining Prayer for them, denial of required submission and obedience unto them, with-holding due maintenance from them, or any ways neglecting the duties required of people to their Ministers.

What are the sins of Ministers against their People?

The sins of Ministers against their people are, 1. Want of sincere and tender love to their Souls, seeking more to receive earthly gain from them, than to do any good unto them, I seek not yours, but you, 2 Corinthians 12:14 His Watchmen are blind, they are greedy Dogs which can never have enough: they look every one for his gain from his Quarter. Isaiah 56:10–11 2. Negligence in their prayers and studies for them, and in their Preaching the Word to them, Give attendance to Reading, and Exhortation, and Doctrine; Neglect not the Gift that is in thee, which was given thee by Prophecy, with the laying on of the hands of the Presbitery. 1 Timothy 4:13–14 3. Unwatchfulness over them, unprofitableness in their discourse amongst them, unsuitableness of Conversation unto their Doctrine and Profession, unteaching that by their Lives which they Teach in their Pulpits. 4. Corrupting the Word they preach, and infecting the minds of their people with Erronious Opinions, We are not as many which corrupt the Word of God. 2 Corinthians 2:17

What are the sins of Subjects against their Magistrates?

The sins of Subjects against their Magistrates are, 1. Rebellion against them, and any treasonable seeking their overthrow and ruine, An evil man seeketh only Rebellion, therefore a cruel Messenger shall be sent against him. Proverbs 17:11 2. Unsubjection and disobedience unto their good and righteous Laws, Wherefore ye must needs be subject not only for wrath, but also for conscience sake. Romans 13:5 3. Neglecting of Prayer for them, and instead thereof, speaking evil of them, Presumptuous, are they self-willed; they are not afraid to speak evil of Dignities. 2 Peter 2:10 4. Reviling speeches unto them, and irreverent behaviour before them, Thou shalt not revile the gods, nor curse the Ruler of thy people, Exodus 22:28 And Araunah went out and bowed himself before the King. 2 Samuel 24:20 5. Denial of their just dues, and any ways defrauding of them, Owe no man any thing. Romans 13:8

What are the sins of Magistrates against the Subjects?

The sins of Magistrates against their Subjects are, 1. Making Laws which are contrary unto the Laws of God, Hast thou not signed a Decree, that every man that shall ask a Petition of any god or man within thirty days, save of thee O King, shall be cast into the Den of Lyons? Daniel 6:12 2. Oppression, Tyranny, and Cruelty in their Government, As a roaring Lyon, and ranging Bear, so is a wicked Ruler over the poor people. The Prince that wanteth understanding, is also a great Oppressor, but he that hateth Covetousness, shall prolong his days. Proverbs 28:15–16 3. Seeking their own Interest, rather than the Interest of the commonwealth. 4. Discountenance, and discouragement of the Good and Righteous, together with Encouragement and Preferment of the Wicked and Unrighteous. 5. Unsubjection to the Laws of God themselves, and by their evil Example encouraging others to do the like, The wicked walk on every side, when the vilest men are exalted. Psalm 12:8

What are the sins of the younger and weaker in Gifts, and Graces, against them that are aged and stronger?

The sins of the younger and weaker in Gifts, and Graces, against them which are aged and stronger, are: 1. A proud conceitedness of Wisdom and worth in themselves, beyond their elders and betters, together with a dispising of them in their hearts, and judging of them for making use of their known Liberty, Not a Novice, lest being lifted up with Pride, he fall into the condemnation of the Devil, 1 Timothy 3:6 Let not him that eateth not, judge him that eateth. Romans 14:3 2. A rude and undecent taking place of them, or any ways irreverent carriage towards them, Sit not down in the highest Room, lest a more honourable than thou be bidden; and he say, give this man place. Luke 14:8–9 3. A masterly spirit and stiff will, which will not yield to their wise Counsels, and advice for their good.

What are the sins of the aged and stronger in Gifts and Graces, against the younger and weaker.

The sins of the aged and stronger in Gifts and Graces, against the younger and weaker, are: 1. Giving them evil examples of Unholiness, Covetousness, Unrighteousness, Intemperance, or any Wickedness. 2. Contemptuous carriage towards them, or not giving due encouragement unto good beginnings. 3. Not bearing with their weakness, and despising of them, because of their infirmities, We then that are strong, ought to bear the infirmities of the weak, and not to please our selves, Romans 15:1 Let not him that eateth, despise him that eateth not. Romans 14:3

What are the sins of Equals, one against another?

The sins of Equals, one against another are, 1. Hatred, Envy, Malice, inordinate anger towards, and evil speaking, either to, or of one another, and any ways injuring, Defaming and dishonouring, each other, Let all bitterness and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice; and be kind one to another, tender hearted, forgiving one another. Ephesians 4:31–32 2. Instead of provoking one another unto Love & good Works, enticing one another, or yielding unto one anothers enticements unto sin, Let us consider one another, to provoke unto love, and good works, Hebrews 10:24 My Son, If sinners entice thee, consent thou not. Proverbs 1:10 3. A private contracted selfish spirit, which keepeth them from any cordial diligent, and seeking of one anothers good, unless their own private carnal Interest be promoted thereby, Let no man seek his own, but every man anothers wealth. 1 Corinthians 10:24

What is the Promise it self, which is annexed for the encouragement of those that keep this fifth Commandment?

The Promise it self, which is annexed for the encouragement of them that keep this fifth Commandment, is the Promise of long life; and this is the first particular Commandment with Promise. Honour thy Father and thy Mother, that thy days may be long in the Land which the Lord thy God giveth thee. Honour thy Father and thy Mother (which is the first Commandment with Promise.)

How is the fifth Commandment, the first Commandment with Promise, when there is a Promise of Gods shewing mercy unto thousands annexed unto the second Commandment?

The Promise of Gods shewing mercy unto thousands annexed unto the second Commandment, hath not a respect unto that Commandment only, but is made to those that love God, and with that, keep all his other Commandments; whereas this Promise of long Life is particularly applied unto the keepers of this fifth Commandment.

What is included in this Promise of long Life?

This Promise of long Life doth include not only the continuance of Life for a long time, which may be so accompanied with Miseries, that Death may be more desirable, but also it includeth the Blessing and Prosperity of Life, Honour thy Father and thy Mother that it may be well with thee, and that thou mayst live long on the Earth.

Do all those then that honour their Parents, live long and prosper upon the Earth?

1. Many that honour their Parents, and are faithful in all Relative duties, do now attain long Life and Prosperity in the World, and that by vertue of this Promise; and those that do otherwise, are many of them cut off in their youth, or in the midst of their days, and bring the Curse of poverty and want upon themselves whilst they live: yet withal, we may observe that Temporal Promises and Judgments, were fulfilled more in the Letter, formerly in the Old Testament times, than in the later Gospel days, wherein they are often exchanged into Spiritual. 2. This Promise is to be understood with this exception, so far as it may serve for Gods Glory, and the real good of these that keep this Commandment; and oftentimes God is glorified, and they are benefitted, when they are exercised with affliction, and God sees it best to take some of them home in their youth, or strength of their years to himself, to hide them from the miseries that befal them that survive, and instead of long Life on Earth, he giveth them eternal Life in Heaven, It is good for me that I have been afflicted, that I might learn thy Statutes. Psalm 119:71 The Righteous perisheth, and Merciful men are taken away from the evil to come. Isaiah 57:1 This is the promise that he hath promised us, even eternal Life. 1 John 2:25

What doth the sixth Commandment respect?

The sixth Commandment doth respect our own, and others life.

What doth the sixth Commandment require, in reference to our own life?

The sixth Commandment doth require in reference unto our own life, all lawful endeavours for the preservation of it.

May we not deny Christ, and his Truths, for the preservation of our Life, if we should certainly lose our life for owning and acknowledging them?

The denial of Christ, and his Truths, is an unlawful means for the preservation of our life, and therefore not to be used, and the saving our life this way, is the way to lose our life, and our souls for ever, Whosoever shall deny me before men, him also will I deny before my Father which is in Heaven. Matthew 10:33 Whosoever will save his life shall lose it. What is a man profited if he should gain the World, and lose his own Soul? Matthew 16:25–26

May we not in any case endeavour the saving of our life by a lye, as Isaac did at Gerar, when he said his Wife was his Sister, lest the men of the place should kill him for his wifes sake? Gen. 26. 8.

The Apostle doth answer this case, We be slanderously reported, that we say, Let us do evil that good may come, whose damnation is just. Romans 3:8 2. Therefore the lye of Isaac for preservation of his life was his sin, and offensive to God, and no more to be approved than the Adultery of David, which the Scripture doth record, not for imitation, but for Caution.

May we not defend our life against an Enemy that doth assault us on the Sabbath day, though we intermit the Duties of Gods Worship hereby?

Though sins ought never to be committed whatever good might come thereby, Negative precepts binding to all times, yet Positive precepts binding always, but not to all times; Duties may be intermitted at some time without sin, and God doth despense with his Worship on his day, when it is necessary we should be employed otherwise in the defence of our life against a publick Enemy.

What are the lawful endeavours which we ought to use for the preservation of our life?

The lawful endeavours which we ought to use for the preservation of our life, are, 1. Defence of our selves with Arms, and Weapons, against the violence of Thieves, and Cut-throats, that seek to Murder us, He that hath no Sword, let him sell his Garment and buy one. Luke 22:36 2. Defence of our selves with Clothes and in Houses, against the violence of the Weather, and Cold, She is not affraid of the Snow for her Houshold: For all her Houshold are clothed with Scarlet. Proverbs 31:21 3. The Nourishing, and refreshing our Bodies in a sober and moderate use of Meat, Drink, and Sleep, For no man hateth his own flesh, but nourisheth and cherisheth it. Ephesians 5:29 Drink no longer water but use a little Wine for thy Stomachs sake, and thine often Infirmities. 1 Timothy 5:23 If he sleep he shall do well. John 11:12 4. The Exercising our Bodies with Labour, and moderate Recreation, The sleep of a labouring man is sweet. Ecclesiastes 5:12 To every thing there is a Season, and a time to every purpose under the Sun: A time to Weep, and a time to Laugh, a time to Mourn, and a time to Dance. Ecclesiastes 3:1, 4 5. The use of Physick for the removal of sickness, and the recovery of Health, They that are whole need not the Physitian, but they that are sick. Matthew 9:12 6. Patience, Peaceableness, Contentment, Chearfulness, and the moderate Exhiliating, our Spirits with Gods Gifts, especially rejoycing in the Giver, and using all good means to get and keep our mind, and heart in a good temper, which doth much tend to the preservation of our health, and a good temper also in our Body, A merry heart doth good like a Medicine, but a broken spirit drieth the Bones. Proverbs 17:22

What doth the sixth Commandment require in reference unto the life of others?

The sixth Commandment doth require in reference unto the life of others, all lawful endeavours to preserve other’s life.

May no lye be made use of, to preserve the life of others, especially if they be God’s people, and their life be unjustly sought by Gods enemies; as Rahab by a lye saved the lives of the Israelites in her house, for which she is Recorded with Commendation, and her self and house were saved, when all the City besides were destroyed?

1. No lye must be used upon this or any account, the loss of the lives of the most Righteous not being so evil, as the least evil of sin. 2. Rahab was commended and spared for her Faith, and because of the promise which the Israelites had made unto her, not because of her lye, which was her sin, which sin without a pardon, would have been punished in Hell, By Faith the Harlot Rahab perished not with them that believed not, when she had received the spies with peace.

How may and ought we to endeavour the preservation of others lives?

1. Such as are Magistrates, Judges, and have power in their hand, ought to defend the innocent, when oppressed, wronged, and in danger of loosing their Livilihood, especially when in danger of Death, Defend the Poor and Fatherless; Deliver the Poor and Needy, rid them out of the hand of the wicked. Psalm 82:3–4 If thou forbear to deliver them that are drawn to death, and those that are ready to be slain: If thou sayest, behold, we knew it not: Doth not he that pondereth the heart consider it? And shall not he render to every man according to his works? Proverbs 24:11–12 2. All ought to distribute necessaries of life according to our ability, unto such as are poor and in want, If a Brother or Sister be naked, and destitute of daily Food, and one of you say unto him, depart in peace, be you warmed, be you filled; notwithstanding you give them not those things which are needful to the body; what doth it profit? James 2:15–16 3. All ought to forbear all wrongs, and doing any injury unto any person, and to forgive such injuries as are done unto us, returning good for evil, Be blameless, and harmless, the Children of God without Rebuke. Philippians 2:15 Forgive one another, if any man have a quarrel against any. Colossians 3:13 Be not overcome of evil, but overcome evil with good. Romans 12:21

Whom doth the Sixth Commandment forbid us to kill?

The sixth Commandment forbiddeth us to kill, either our selves, or others.

How are we forbidden to kill our selves, or others?

We are forbidden to kill our selves, or others, either directly by taking away our own, or others life; or indirectly by doing any thing that tendeth thereunto.

It is unlawful upon any account to kill our selves, as when hereby we shall prevent others from putting us to death with torture and disgrace; as Cato, and other Heathens, who slew themselves; and Saul, who fell upon his own Sword, that he might not be slain and abused by the uncircumcised Philistines?

1. It is unlawful in any case to kill our selves, And the Keeper of the Prison drew out his Sword, and would have killed himself, but Paul cried with a loud voice, Do thy self no harm. Acts 16:27–28 2. Although the Heathens counted it a vertue, and the part of a brave Heroical Spirit, in some cases to kill themselves; yet the Law of God alloweth no such thing, but accounteth such persons self-murderers. 3. It was Sauls sin to die in that act of Self-murder, and we ought rather to submit our selves to any abuses, and tortures of others which is their sin, than to lay violent hands on our selves, and so die in a sin which there is no time, nor place, for repenting of afterwards.

Is it possible for any that kill themselves to be saved, when there can be no repenting afterwards for this sin?

1. It is possible for some to give themselves their deaths wound, and yet repent before they die and be saved, although this is very rare. 2. It is possible that some who are Children of God, may in a Frenzie (Satan taking advantage to inject temptations hereunto) to kill themselves, and yet through habitual Faith and Repentance to attain Salvation.

Is it lawful in any case to kill others?

1. It is lawful to kill others. 1. In the execution of the just Sentence of the publick Laws, especially on such as have been Murderers whoso killeth any person, the Murderer shall be put to death? Numbers 35:30 2. In lawful War, Cursed is he that keepeth back his Sword from blood. Jeremiah 48:10 3. In necessary self defence, If a Theif be found breaking up and be smitten that he die, there shall be no Blood shed for him. Exodus 22:2

Is it lawful to fight, and kill another in a Duel?

1. It is unlawful to fight a private Duel, except a man be set upon by another, and he cannot avoid; then it is lawful for a man in his own defence to fight and slay his enemy that assaulteth him. 2. It is lawful to fight a publick Duel, if a single enemy at the head of an Army do make a challenge, and it may be the means to prevent the effusion of the more Blood; as David did well to fight with, and kill Goliah.

May we not be guilty of the Murder of our selves, or others, any other ways than by directly taking away our own, or others lives?

We may be guilty of the Murder of our selves, or others indirectly, by doing any thing that tendeth to take away our own or others lives. As 1. By neglecting, or withholding the lawful and necessary means for the preservation of life, such as Meat, Drink, Sleep, Clothes, Physick, needful Recreations, and the like: when we forbear to make use of the necessary preservatives of life our selves, either through a pinching Humour, or Satans Temptation, that we have no right to them, and hereby hasten our end, we are guilty of Self-murder: When we deny the necessaries of life to others in extream want, through Covetousness, and want of pitty, we are guilty of their Murder. 2. By excess in Eating, Drinking, carking Care, Envy, immoderate Sorrow, or doing any thing which may break and debilitate, or take off the vigour of our minds, and which may breed Distempers in our Bodies, this tendeth to Self-murder, Take heed lest your hearts be overcharged with Surfeiting, and Drunkenness, and the Cares of this life. Luke 21:34 Envy is the rottonness of the Bones. Proverbs 14:30 A broken Spirit drieth the Bones. Proverbs 17:22 3. By Hatred, sinful Anger, Malice, bitter Speeches, Oppression; especially by Striking, Wounding, and any ways hurting the Bodies of others; this tendeth to the taking away the lives of others, and is Murder in Gods account, Whosoever hateth his Brother is a Murderer. 1 John 3:15 Ye have heard that it was said by them of old times, Thou shalt not kill; And whosoever shall kill, shall be in danger of the Judgment: But I say unto you, that whosoever is angry with his Brother without a cause, shall be in danger of the Judgment: And whosoever shall say, Thou Fool, shall be in danger of Hell fire. Matthew 5:21–22 If ye bite and devour one another, take heed ye be not consumed one of another. Galatians 5:15 There is that speaketh like the piercing of a Sword Proverbs 12:18 In the midst of thee have they dealt by Oppression: In thee have they vexed the Fatherless and the Widdow. Ezekiel 22:7

What doth the seventh Commandment respect?

The seventh Commandment doth respect our own and others Chastity

What doth the seventh Commandment require in reference unto our own and others Chastity?

The seventh Commandment doth require, in reference unto our and others Chastity, the preservation thereof, in keeping of our selves unpolluted, and doing what in us lyeth to prevent the defilements of others; For this is the will of God, even your sanctification, that ye should abstain from fornication: That every one know how to possess his Vessel in Sanctification and Honour.

Wherein are we bound by this Commandment to preserve our own and our Neighbours Chastity?

We are bound by this Commandment to preserve our own and our Neighbours Chastity, 1. In heart, by such love unto, and desire after, and delight in one anothers company, as is pure and chast; and that whether we be men, as to the company of women, or women as to the company of men; See that ye love one another with a pure heart fervently. 1 Peter 1:22 2. In speech, by such discourse one with another, as is uncorrupt, and may tend to one anothers edification and sanctification; Let no corrupt Communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. Ephesians 4:29 3. In behaviour by such a conversation and actions as are modest and chast, That if any obey not the word, they also may without the word be won by the conversation of the wives: while they behold your chast conversation coupled with fear. 1 Peter 3:1–2

Whereby may we preserve our Chastity?

We may preserve our Chastity, 1. By watchfulness, and that 1. Over our hearts and spirits, to oppose uncleanness in the first desires of it, and inclinations of heart to it, and risings of it in the thoughts; Keep thy heart with all diligence; Proverbs 4:23 Therefore take heed to your spirit: Malachi 2:16 2. Over our senses, our eyes, to turn them away from such objects as may provoke lust; I made a Covenant with mine eyes, why then should I think upon a maid? Job 31:1 Our ears to shut them against all lascivious discourse; we must watch also against all such touches and wanton dalliances, as may be an incentive to unchast desires, and take heed of all light and lewd company, and watch to avoid all occasions, and resist temptations to the sin of uncleanness; Remove thy way far from her, come not nigh the door of her house; Proverbs 5:8 His Masters Wife cast her eyes upon Joseph, and she said, Lie with me: But he refused; How can I do this great wickedness, and sin against God? Genesis 39:7–9 2. By diligence in our callings, wherein when our bodies and minds are busily imployed, both may be preserved from those unclean practices and desires, which idle persons are more prone unto; She eateth not the bread of idleness: Many Daughters have done vertuously, but thou excellest them all; Proverbs 31:27, 29 And Dinah went out to see the daughters of the land: And Shechem took her, and lay with her, and defiled her. Genesis 34:1–2 5. By temperance in eating and drinking, excess in either of which doth pamper the body, and excite unto lust; They were as fed Horses in the morning, every one neighed after his neighbours Wife; Jeremiah 5:8 Look not upon the Wine when it is Red, when it giveth its colour in the glass, &c. Thine eyes shall behold strange Women. Proverbs 23:31, 33 4. By abstinence, and keeping under the body when there is need, with frequent fastings; But I keep under my body, and bring it into subjection, lest that by any means when I have preached to others, I my self should be a cast away. 1 Corinthians 9:27 5. By the fear of God, and awful apprehensions of his presence and all-seeing eye; And why wilt thou, my Son, be ravisht with a strange woman, and embrace the bosome of a stranger? For the wayes of man are before the eyes of the Lord, and he pondereth all his goings. Proverbs 5:20–21 6. By faith in Jesus Christ, and thereby drawing vertue from him for the purifying of the heart, and the crucifying of the fleshly lusts; Purifying their hearts by faith; Acts 15:9 And they that are Christs, have crucified the flesh with the affections and Lusts. Galatians 5:24 7. By application of the promises of cleansing the heart, and subduing iniquity; Then will I sprinkle clean water upon you, and ye shall be clean, from all your filthiness will I cleanse you; Ezekiel 36:25 He will subdue our iniquities; Micah 7:19 Having therefore these promises (dearly beloved) let us cleanse our selves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Corinthians 7:1 8. By the help of the Spirit; For if ye live after the flesh, ye shall die; but if ye through the spirit do mortifie the deeds of the body, ye shall live. Romans 8:13 9. By frequent and fervent Prayer; Wash me throwly from mine iniquity, and cleanse me from my sin: Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter then snow: Psalm 51:2, 7 Turn away mine eyes from beholding vanity: Psalm 119:37 And lead us not into temptation, but deliver us from evil. Matthew 6:13 10. When no other means will avail to quench burning desires, Marriage is to be made use of, and that must be in the Lord; But if they cannot contain, let them marry; for it is better to marry than to burn; 1 Corinthians 7:9 If her Husband be dead she is at liberty to be married to whom she will, only in the Lord. 1 Corinthians 7:39

Why must we preserve our Chastity?

We must preserve our Chastity, 1. Because we are men and women, and not beasts, who are under no law; It is suitable to the Principles of Reason, and Law of God written upon the heart, as well as the express command of the word, to keep our selves chast and clean. 2. Because we are Christians and not Heathens, who have no knowledge or fear of God, Not in the lust of concupiscence, even as the Gentiles who know not God 1 Thessalonians 4:5 This I say therefore and testify in the Lord, that ye henceforth walk not as other Gentiles walk, who being past feeling, have given themselves over unto lasciviousness to work all uncleanness, with greediness. Ephesians 4:17, 19 3. Because we are true Believers, our bodies are members of Christ, and temples of the Holy Ghost, and not our own, and therefore ought to be kept clean and holy; Know ye not that your bodies are members of Christ? Shall I then take the members of Christ and make them members of an Harlot? God forbid What, know ye not that he which is joyned to an Harlot is one body? What, know ye not that your body is the Temple of the Holy Ghost, which is in you, which ye have of God and ye are not your own? 1 Corinthians 6:15–16, 19 If any man defile the Temple of God, him shall God destroy; for the Temple of God is Holy, which Temple ye are. 1 Corinthians 3:17

What is the sin forbidden in the seventh Commandment?

The sin forbidden in the seventh Commandment is all unchastity and uncleanness; Fornication and all uncleanness, let it not be once named amongst you.

Wherein is all unchastity and uncleanness forbidden?

All unchastity and uncleanness is forbidden; 1. In the thoughts and desires of the heart, such as wanton thoughts and lustful desires; Whosoever looketh upon a woman to lust after her, hath committed adultery with her already in his heart. Matthew 5:28 Every man is tempted when he is drawn away of his own lust, and entised: Then when lust hath conceived, it bringeth forth sin. James 1:14–15 2. In the words and speeches, such as all obscene words, lascivious songs, and enticing speeches unto any, to draw them to this sin; Neither filthiness nor foolish talking. Ephesians 5:4 Come let us take our fill of love until the morning, and solace our selves with loves: with much fair speech she caused him to yeild, with the flattering of her lips she forced him. Proverbs 7:18, 21 3. In the actions, and that both the acts of unchastity and uncleanness it self, and whatever actions do tend thereunto.

What are the acts of unchastity and uncleanness which are forbidden?

The acts of unchasty and uncleanness which are forbidden, are either such as are without marriage, or in those that are married.

What are the acts of unchastity and uncleanness without marriage forbidden?

The acts of unchasty and uncleanness without marriage forbidden are; 1. Self-pollution, and all lascivious spilling a mans own seed; And Onan knew that the Seed should not be his, and he spilled it on the ground. Genesis 38:9 2. Fornication and Adultery; Now the works of the flesh are manifest, which are these; Adultery, Fornication, Uncleanness, Lasciviousness. Galatians 5:19 Thou shalt not lye carnally with thy neighbours wife, to defile thy self with her. Leviticus 18:20 3. Incest; None of you shall approach unto any that is near of kin to him, to uncover their nakedness: I am the Lord. Leviticus 18:6 4. Rape, and all forcing of any unto the sin of uncleanness; If a man find a betrothed Damosel in the field, and the man force her, and lie with her, the man shall die. Deuteronomy 22:25 5. Sodomy; Thou shalt not lie with mankind as with womankind: It is an abomination. Leviticus 18:22 6. Buggery; Thou shalt not lie with any beast to defile thy self therewith: It is confusion. Leviticus 18:23

What are the acts of unchastity and uncleanness forbidden between those that are married?

The acts of unchastity and uncleanness forbidden between those that are married, are all unseasonable and immoderate use of the marriage bed; Thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness. Leviticus 18:19 Defraud you not one another, except it be with consent for a time, that ye may give your selves to fasting and prayer. 1 Corinthians 7:5

What are those actions forbidden which do tend to unchastity and uncleanness?

The actions forbidden which do tend to unchastity and uncleanness are; 1. Drunkenness; And they made their Father drink Wine that night, and the first born went in and lay with her Father. Genesis 19:33 2. Gluttony and Idleness; Behold this was the iniquity of thy Sister Sodom; Pride, fulness of bread, and abundance of idleness was in her; and she committed abomination before me. Ezekiel 16:49–50 3. Wanton gestures and attires; The daughters of Zion walk with stretched forth necks, and wanton eyes, walking and mincing as they go, Isaiah 3:16 There met him a woman with the attire of an Harlot, so she caught him and kissed him. Proverbs 7:10, 13 4. Frequenting light and lewd company, reading lascivious Books, beholding unchast pictures, or doing any thing which may provoke lust.

Wherefore ought all to forbear all unchastity and uncleanness, especially the grosser acts of fornication and adultery?

All ought to forbear unchastity and uncleanness especially the grosser acts of fornication and adultery, 1. Because fornication and adultery is a sin very offensive and dishonourable unto God; And David sent messengers, and took her, and she came in unto him, and he lay with her: But the thing that David had done displeased the Lord. 2 Samuel 11:4, 27 2. Because fornication and adultery is very pernicious and hurtful unto themselves that are guilty of it: 1. It is a sin against their body, which defileth it, and oftentimes wasteth and consumeth it; Flee fornication; every sin which a man doth, is without the body: but he that committeth fornication, sinneth against his own body. 1 Corinthians 6:18 Remove thy way far from her lest thou mourn at last, when thy flesh and thy body are consumed. Proverbs 5:8, 11 2 It is a sin against their soul, which doth blind the mind, waste the conscience, and in the issue doth bring destruction upon the soul; Whoredom and wine taketh away the heart; that is, the understanding: Hosea 4:11 Whoso commiteth adultery with a woman, lacketh understanding; he that doth it, destroyeth his own soul. Proverbs 6:32 3. It woundeth, and blotteth the name; Whoso committeth adultery, a wound and dishonour shall he get, and his reproach shall not be wiped away. Proverbs 6:32–33 4. It wasteth the estate and substance; Lest strangers be filled with thy wealth, and thy labours be in the house of a stranger: Proverbs 5:10 For by means of a whorish woman, a man is brought to a piece of bread. Proverbs 6:26 5. It bringeth many unto an untimely end; The adultress will hunt for the precious life: Proverbs 6:26 She hath cast down many wounded, yea many strong men have been slain by her. Proverbs 7:26 3. Because fornication and adultery is injurious to others; the party with whom uncleanness is committed, is involved in the same guilt, and if the party be married, it is an injury to the other married relation.

What doth the eighth Commandment respect?

The eighth Commandment doth respect the wealth & outward estate of our selves, & others.

What doth the eighth Commandment require in reference unto our own and others wealth and outward estate?

The eighth Commandment doth require in reference unto our own and others wealth and outward estate, the procuring and preservation thereof.

May we use any means for the procuring and preserving of our own and others wealth and outward estate?

We must use none but lawful means for the procuring or preserving of our own or others wealth and outward estate.

How may and ought we to endeavour the procurement and preservation of our own wealth and outward estate?

We may and ought to endeavour the procurement and preservation of our own wealth and outward estate, 1. By making choice of a lawful and fit calling for us, and therein to abide with God; And the Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it: Genesis 2:15 And Abel was a keeper of sheep, but Cain was a tiller of the ground. Genesis 4:2 Let every man abide in the same calling wherein he was called Brethren, let every man wherein he is called therein abide with God. 1 Corinthians 7:20, 24 2. By a moderate care in our callings, to provide such things of this Worlds good things for our selves, as are honest and decent; and useful for us; She considereth a field and buyeth it, with the fruit of her hands she planteth a Vineyard. Proverbs 31:16 Provide things honest in the sight of all men. Romans 12:17 3. By prudence and discretion in the managing of the affairs of our callings unto the best advantage; A good man sheweth favour and lendeth; he will guide his affairs with discretion. Psalm 112:5 Discretion shall preserve thee, and understanding shall keep thee. Proverbs 2:11 4. By frugality, in decent sparing unnecessary expences, wasting nothing, and denying our selves the extravagant and costly cravings of our carnal desires and appetites; There is a Treasure to be desired and Oyle in the dwelling of the Wise; but a foolish man spendeth it up. Proverbs 21:20 When they were filled, he said unto his Disciples, gather up the fragments that remain, that nothing be lost. John 6:12 Teaching us that denying ungodliness and worldly lusts, we should live soberly, &c. Titus 2:12 5. By diligence and laboriousness in our callings; The hand of the diligent maketh rich. Proverbs 10:4 Wealth gotten by vanity shall be diminished, but he that gathereth by labour shall encrease. Proverbs 13:11 Let him that stole steal no more, but rather let him labour working with his hands the thing which is good, that he may have to give to him that needeth. Ephesians 4:28 6. By seeking unto the Lord for his blessing upon endeavours, and dependance upon him in the use of means for temporal provisions; The blessing of the Lord it maketh rich and he addeth no sorrow with it. Proverbs 10:22 Be careful for nothing: but in every thing by prayer and supplication let your requests be made known unto God, Philippians 4:6 Casting all your care upon him, for he careth for you. 1 Peter 5:7 7. By a chearful use of the good things which God giveth us our selves so far as we have need, and a ready distribution unto the necessity of others; There is that scattereth and yet encreaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered himself. Proverbs 11:24–25 8. By seeking our due, and moderate endeavour to keep or recover that which doth belong of right unto us, when wrongfully sought or detained from us.

It is lawful in the sight of God to make use of the Laws of men, to recover or defend that which is our own, when it is said by our Saviour, Matth. 5. 40. If any man will sue thee at Law, and take away thy Coat, let him have thy Cloak also; and by the Apostle, 1 Cor. 6. 7. Now therefore there is utterly a fault amongst you, because ye go to Law one with another: why do you not rather take wrong? Why do you not rather suffer your selves to be defrauded?

1. Neither of these places of Scripture do absolutely forbid the making use of the Law at all, or at any time for the defence or recovery of our right. 2. That of our Saviour doth forbid contention, and rather then to uphold it, to part with some of our right, such as a Coat or a Cloak, or any such smaller goods, which without much prejudice we might spare; but it doth not hence follow, if another should wrong us in a greater matter, and seek to undo us, that we ought to let him take all which we have in the World, without seeking our right by the Laws under which we live: For if this were so, all sincere Christians would quickly be robbed and spoiled by the wicked, amongst whom they live of all their livelihood. 3. That of the Apostle, doth forbid Christians going to Law one with another, before the Heathen and Infidel Magistrates, which was a scandal to the Christian Religion which they did profess; and he telleth them they ought rather to make up their differences about Wrong and Right amongst themselves, and to suffer wrong rather than to do any thing unto the prejudice of the Gospel; but this doth not prohibit Christians in a Christian Commonwealth, to defend or recover their own by Law; yet so much is forbidden in these places, namely the contending at Law about small matters, especially in case of scandal; and the using the Law at all, if there be not necessity. 4. That it is lawful in the sight of God, to make use of the Laws of men for defence or recovery of our Right, is evident from Gods appointment of a Magistracy to execute those Laws who, would be of no use, might we not have the benefit of the Laws; and because those Laws are sutable to the judicial Laws of Gods own appointment, Which the Children of Israel might make use of for the defence and recovery of their Right, and by the same Reason, Christians may do so too.

How ought we to endeavour the procurement and furtherance of the wealth, and outward Estate of others?

We ought to endeavour the procurement and preservation of the Wealth, and outward Estates of others, in general, by a publick spirit, in seeking the good of the Common-wealth above our own, and seeking others private Wealth and Advantages, as well as our own, Let no man seek his own (that is only) but every man anothers wealth.

What is our duty in reference unto such as are poor, and in want?

Our duty unto such as are poor and in want, is to relieve them according to our Ability, and their necessity, by lending and giving freely unto them for their supply and help, especially if they be of the houshold of Faith, If thy Brother be waxen poor, and fallen to decay with thee, then thou shalt relieve him, yea, though he be a Stranger or Sojourner, that he may live with thee. Leviticus 25:35 As we have opportunity let us do good unto all men, especially unto them that are of the houshold of Faith. Galatians 6:10 Distributing to the necessities of the Saints. Romans 12:13 Give to him that asketh of thee, and from him that would borrow of thee turn not thou away. Matthew 5:42 If a Brother or Sister be naked, and destitute of daily food, and one of you say, depart in peace, be ye warmed, and filled, notwithstanding ye give them not those things which are needful to the Body, what doth it profit? James 2:15 Whoso hath this Worlds goods, and seeth his Brother hath need, and shutteth up his Bowels of compassion from him: How dwelleth the love of God in him? 1 John 3:17

What is our duty towards all in reference unto their Wealth and outward Estate?

Our duty towards all in reference unto their Wealth and outward Estate is, Kindness and Justice.

Wherein should our Kindness shew it self in reference unto the Wealth, and outward Estate of others?

Our kindness in reference unto the Wealth, and outward Estate of others, should shew it self in our readiness unto any Offices of Love, which may promote and further it. Let us do good unto all men. Galatians 6:10 I commend unto you Phebe our Sister, that ye receive her in the Lord as becometh Saints, and that ye assist her in whatsoever business she hath need of you. Romans 16:1–2

What is the Rule of Justice to be observed in reference unto the Wealth, and outward Estate of others?

The Rule of Justice to be observed in reference unto the Wealth, and outward Estate of others, is: To do unto others as it is fit, and we would that others should do unto us, Therefore all things whatsoever we would that men should do unto you, do ye even so unto them, for this is the Law and the Prophets.

Wherein must we shew our Justice in our dealing with others?

We must shew our Justice in our dealings with others, 1. In our truth and sincerity in all our Concerns with others, He that walketh uprightly, and worketh Righteousness, and speaketh the truth in his heart. Psalm 15:2 For our rejoycing is this, that in simplicity and Godly sincerity, not with fleshly wisdom, but by the Grace of God, we have had our conversation in the World. 2 Corinthians 1:12 2. In our Faithfulness to fulfil all our lawful covenants and promises, and, to discharge whatever Trust is committed to us. He that sweareth to his own hurt, and changeth not. Psalm 15:4 It is required in Stewards that a man be found faithful. 1 Corinthians 4:2 3. In our buying and selling, giving a just price for such things as we buy, and taking a reasonable rate for such things as we sell, If thou sell ought unto thy Neighbour, or buyest ought of thy Neighbours hand, ye shall not oppress one another. Leviticus 25:14 4. In paying every one his due, Render therefore to all their dues, Tribute to whom Tribute is due, Custome to whom Custome: Owe no man any thing, but to love one another. Romans 13:7–8 Withhold not good from them to whom it is due, when it is in the power of thine hand to do it. Say not to thy Neighbour, go and come again, and to morrow I will give, when thou hast it by thee. Proverbs 3:27–28 5. In restoring the pledge which is left with us, or goods of others which are found by us, or any thing that is ill gotten by stealth, or fraud, He shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered unto him to keep, or the lost thing which he found. Leviticus 6:4 Hath not oppressed any, but hath restored to the Debter his Pledge, &c. Ezekiel 18:7 If I have taken any thing from any man by false Accusation, I restore him fourfold. Luke 19:8

What doth the eighth Commandment forbid as an hinderance of our own wealth and outward estate?

The eighth Commandment forbiddeth as an hinderance of our own wealth and outward estate: 1. Prodigality and lavish spending of our substance in gluttony, drunkenness, lewd company, gaming, and the like And not many dayes after the younger Son gathered all together, and took his journey into a far Countrey, and there wasted his substance with riotous living. Luke 15:13 The drunkard and the glutton shall come to poverty. Proverbs 23:21 He that loveth pleasure shall be a poor man; he that loveth Wine and Oyle shall not be rich, Proverbs 21:17 He that followeth after vain persons shall have poverty enough. Proverbs 28:19 2. Imprudence in venturing our all upon great uncertainties, rash ingaging in suretiship, or any ways in discreet management of our callings to our detriment. He that hasteth to be rich hath an evil eye, and considereth not that poverty shall come upon him. Proverbs 28:22 Be not thou one of them that strike hands, or of them that be sureties for debts: if thou hast nothing to pay, why should he take away thy bed from under thee? Proverbs 22:26–27 3. Idleness and a slothful neglect of the Duties of our particular Callings. Drowsiness shall cloath a man with Rags. Proverbs 23:21 I went by the field of the slothful, and by the vineyard of the man void of understanding, and loe it was overgrown with thorns, and nettles had covered the face thereof, and the stone-wall thereof was broken down. Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come like one that travelleth, and thy want as an armed man. Proverbs 24:30–31, 33–34

What doth the eighth Commandment forbid in the excess in reference to our own wealth and outward estate?

The eighth Commandment forbiddeth in the excess in reference unto our own wealth and outward estate. 1. Covetousness in getting an estate with carking cares, inordinate desires to be rich; or with immoderate labour, so as to waste the Body, and to exclude time for Religious duty. Let your conversation be without covetousness, and be content with such things as ye have, Hebrews 13:5 I would have you without carefulness. 1 Corinthians 7:32 Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life. Luke 21:34 They that will be rich fall into a temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition: For the love of Money is the root of all evil, which while some coveted after, they have erred from the Faith, and pierced themselves thorow with many sorrows. 1 Timothy 6:9–10 There is one alone and not a second, yea, he hath neither child nor brother, yet is there no end of all his labour, neither is his eye satisfied with riches, neither saith he for whom do I labour, or bereave my soul of good? Ecclesiastes 4:8 2. Covetousness in keeping what we have gotten of the good things in the world without a heart to make use of them. There is an evil under the Sun, and it is common amongst men; a man to whom God hath given riches and wealth, so that he wanteth nothing for his Soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity and an evil disease. Ecclesiastes 6:1–2 3. Unlawful Contracts, such as Simony in the sale of holy things, the Gifts of the Holy Ghost, pardons of sin, and Dispensations unto it, Church-Livings, and the Charge of Souls. Thy Money perish with thee, because that thou hast thought that the Gift of God may be purchased with Money. Acts 8:20 Bribery in the sale of publicke Justice. And thou shalt take no Gift: for the Gift blindeth the Wise, and perverteth the words of the righteous. Exodus 23:8 Thy Princes are rebellious, and companions of Thieves; every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them. Isaiah 1:23 4 Unlawfull Arts, Fortune-telling, Figure-casting, and making use of any unwarrantable ways for the getting of Money. Thou hast trusted in thy wickedness: Let now the Astrologers, the Stargazers, the Monethly Prognosticaters stand up and save thee. Isaiah 47:10, 13 Many also of them which used curious Arts, brought their Books together, and burnt them before all men. Acts 19:19 A certain man, named Demetrius, a Silver-Smith, which made silver shrines for Diana, brought no small gain to the crafts-men. Acts 19:24

What doth the eighth Commandment forbid in reference unto others which are in want?

The eighth Commandment forbiddeth in reference unto others which are in want, a withholding relief from them, and stopping the ear against their cry. Who so stoppeth his ears at the cry of the poor, he shall cry himself but shall not be heard. Proverbs 21:13 If there be a poor man of one of thy Brethren, thou shalt not harden thine heart, nor shut thine hand from thy poor Brother. Deuteronomy 15:7

What doth the eighth Commandment forbid in reference unto all men?

The eighth Commandment forbiddeth in reference unto all men any kind of Injustice and Unrighteousness in any of our dealings with them; such as, 1. Defrauding others in our buying, when we discommend that which we know to be good, or take an advantage of others ignorance of the worth of their Commodities, or their necessity of selling them, so as to give a great under-rate for them. It is naught, it is naught, (saith the buyer) but when he is gone his way he boasteth. Proverbs 20:14 If thou buyest ought of thy Neighbour ye shall not oppress. Leviticus 25:14 2. Defrauding others in selling: when we praise that which we sell, and against our Consciences say it is excellent good, though we know it to be stark naught; and when we take an unreasonable price for our Commodities; or when we cozen them in the sale of goods by false weights and measures. That no man go beyond, or defraud his Brother in any matter, because the Lord is the avenger of all such. 1 Thessalonians 4:6 Thou shalt not have in thy bag divers weights, a great and a small; but thou shalt have a perfect and just weight, a perfect and just measure shalt thou have. Deuteronomy 25:13–15 A false ballance is abomination to the Lord: but a just weight is his delight. Proverbs 11:1 Are there yet the treasures of wickedness in the house of the wicked, and the scant measures that is abominable? Shall I count them pure with the wicked balances, and with the bag of deceitful weights? Micah 6:10–11 3. Especially the eighth Commandment doth directly forbid stealing one from another. Thou shalt not steal. Ye shall not steal, neither deal falsly, neither lye one to another. Leviticus 19:11

What stealing doth the eighth Commandment forbid?

The eighth Commandment doth forbid all stealing, either within the family, or without the family.

What stealing within the family doth the eighth Commandment forbid?

The eighth Commandment doth forbid within the family: 1. Servants stealing and purloyning, as also any ways wasting and wronging their Masters, in their goods or states. Exhort Servants to be obedient to their own Masters; not purloyning, but shewing all good fidelity. Titus 2:9–10 A certain rich man which had a Steward, and the same was accused to him that he had wasted his goods. Luke 16:1 2. Childrens stealing and robbing their Parents. Who so robbeth his father, or his mother, and saith it is no transgression, the same is the companion of a destroyer. Proverbs 28:24 He that wasteth his father, is a son that causeth shame. Proverbs 19:26

What stealing without the family doth the eighth Commandment forbid?

The eighth Commandment doth forbid without the family all theft, both publick and private:

What is the publick theft which the eighth Commandment doth forbid?

The publick theft which the eighth Commandment doth forbid, is, 1. Sacriledge, which is, when any do either violently or fraudulently take away, or alienate any thing that hath been dedicated to Sacred uses, or when Sacred persons without just cause are taken off from their Employments. Thou that abhorrest Idols, dost thou commit Sacriledge? Romans 2:22 It is a Snare to a man to devour that which is holy. Proverbs 20:25 Will a man rob God! Yet ye have robbed me: But you say, Wherein have we robbed thee? In Tythes and Offerings. Ye are cursed with a curse, for ye have robbed me, even this whole Nation. Malachi 3:8–9 2. Robbing publick Treasuries, or any ways wronging and defrauding the Common-wealth, by taking away its just Liberties and Priviledges, or by doing a publick detriment for private advantage sake, amongst which publick Robberies may be numbred, Inclosures, Ingrossings, Forestallings, Monopolies, and the like.

What is the private theft which the eighth Commandment doth forbid without the Family?

The private theft which the eighth Commandment doth forbid without the family is: 1. Man-stealing or woman-stealing or stealing, of Children, that they may be sent or sold for slaves. The Law is not made for a righteous man, but for the lawless and disobedient: For murderers, for man-slayers, for whoremongers, for men-stealers, for lyars, for perjured persons. 1 Timothy 1:9–10 He that stealeth a man and selleth him, shall surely be put to death. Exodus 21:16 2. Robbery either by Land or Sea, either of Money, Cattel, or any goods. And the men of Shechem set liers in wait in the top of the mountains, and they robbed all that came along that way by them. Judges 9:25 Now Barrabas was a robber. John 18:40 The robber swalloweth up their substance. Job 5:5

What further is inclusively forbidden in the eighth Commandment?

There is further inclusively forbidden in the eighth Commandment: 1. All partaking with Thieves in receiving stollen goods, or otherwise. Cast in thy Lot amongst us, let us all have one purse. Proverbs 1:14 Who so is a partner with a thief, hateth his own Soul. Proverbs 29:24 When thou sawest a thief, then thou consentest with him. Psalm 50:18 2. Detaining that which is strayed or lost. Thou shalt not see thy Brothers Oxe or Sheep go astray, and hide thy self from them; thou shalt in any case bring them again to thy Brother: In like manner shalt thou do with his raiment, and with all lost things of thy Brothers which thou hast found. Deuteronomy 22:1, 3 3. Falshood and unfaithfulness in our promises, and in regard of any thing committed to our trust. This he said, not that he cared for the poor; but because he was a Thief, and had the bag, and bare what was put therein. John 12:6 4. Rigorous requiring what is owed to us without compassion or forbearance. But the same servant went out and found one of his fellow servants, which ought him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not, but went and cast him into prison, till he should pay the debt. Matthew 18:28–30 5. Cruel keeping the pledge when it is the means of our Neighbours living. If thou at all take thy neighbours raiment to pledge, thou shalt deliver it unto him by that the Sun goeth down. For that is his covering only, it is his raiment for his Skin: wherein shall he sleep? and it shall come to pass, when he cryeth unto me, that I will hear, for I am gracious. Exodus 22:26–27 6. All withholding that which is due, especially the wages and hire of Servants and Labourers, The wicked borroweth, and payeth not again, Psalm 37:21 The wages of him that is hired, shall not abide with thee all night, until the morning. Leviticus 19:13 7. Removing ancient Landmarks, or any other ways seeking to defraud others of the just title which they have to their estates. Remove not the ancient Landmark, which thy Fathers have set. Proverbs 22:28 8. Extortion and all Oppression, especially of the poor and afflicted, Rob not the poor because he is poor, neither oppress the afflicted in the gate: For the Lord will plead their cause, and spoil the soul of them that spoileth them. Proverbs 22:22–23 Hear this, O ye, that swallow up the needy, even to make the poor of the Land to fail; falsifying the ballances by deceit; to buy the poor for silver, and the needy for a pair of shoo’s, and sell the refuse of the wheat. The Lord hath sworn by the excellency of Jacob, surely I will never forget any of their works. Amos 8:4–7 9. Usury, and taking increase meerly for Loan, If thou lend Money to any of my people that is poor by thee, thou shalt not be unto him as an usurer, neither shalt thou lay upon him usury, Exodus 22:25 He that hath not given forth upon usury, neither hath taken any increase. Ezekiel 18:8

Why should we forbear all manner of theft, and endeavours to enrich our selves by the wronging of others?

We ought to forbear all manner of theft and endeavours to enrich our selves by the wronging of others, because it is the express prohibition of God written in the word, and most agreeable to the Law of nature written upon the heart; as also because that riches got by theft and wrong are accompanied with Gods curse; and, if not here, be sure Gods vengeance will overtake such Persons as are guilty of theft and unrighteousness in the other world. This is the curse that goeth forth over the face of the whole Earth: for every one that stealeth shall be cut off on this side. And it shall enter into the house of the thief, and shall consume it with the timber thereof and the stones thereof. Zechariah 5:3–4 As the Partridge sitteth on Eggs, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the midst of his dayes, and at his end shall be a fool. Jeremiah 17:11 Go to, now ye rich men, weep and howl for your miseries that shall come upon you: ye have heaped treasure together for the last dayes. James 5:1, 3

How may we be kept from the sins forbidden in this eighth Commandment?

We may be kept from the sins forbidden in this eighth Commandment, by mortifyed affections to the world through Christ death and Spirit; by raised affections to the things above; by a love of Justice, by Prayer; by faith in Gods promises and special providence in making all needful provision without this sin for his.

Wherein doth this ninth Commandment differ from the sixth, seventh, and eighth Commandments?

This ninth Commandment doth differ from the sixth, seventh, and eighth Commandments in that the sixth Commandment doth respect our own and our neighbours life: the seventh Commandment doth respect our own and our Neighbours Chastity; the eighth Commandment doth respect our own and our Neighbours wealth and outward Estate; but this ninth Commandment doth respect our own and our Neighbours good name.

What is more generally required in the ninth Commandment?

The ninth Commandment doth more generally require the maintaining and promoting truth between man and man.

How ought we to maintain and promote truth between man and man?

We ought to maintain and promote truth between man and man, by speaking the very truth to and of one another and that from the heart. These are the things that ye shall do; Speak ye every man the truth to his neighbour, execute the judgment of truth and peace in your gates. Zechariah 8:16 Wherefore putting away lying, speak every man truth with his Neighbour: for we are members one of another. Ephesians 4:25 Lord, who shall abide in thy Tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. Psalm 15:1–2

What doth the ninth Commandment more particularly require in reference unto our own and others good name.

The ninth Commandment doth more particularly require in reference unto our own and others good name the maintaining and promoting thereof, especially in witness bearing.

How ought we to maintain and promote our own good name?

We ought to maintain and promote our own good name by deserving it and by defending it.

How may we deserve a good name?

Although we can deserve nothing in the sight of God, yet we may deserve a good name in the sight of men by being good, and by doing good.

What is that which we may be and do that we may deserve a good name amongst men?

That we may deserve a good name amongst men we must, be holy and humble, and harmless, and wise, and loving, and patient, and meek, and just, and righteous, and sober, and chast, and true, and honest, and every way gracious, and vertuous, as to our inward dispositions, and affections: our conversations also and actions, must be correspondent, doing always those things which be praise worthy, and of good report. Sanctifie the Lord God in your hearts: Having a good conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed that falsly accuse your good conversation in Christ. 1 Peter 3:15–16 That ye may be blameless, and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as lights in the world. Philippians 2:15 A mans wisdom maketh his face to shine. Ecclesiastes 8:1 Put on therefore (as the Elect of God, holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering. Colossians 3:12 Finally, 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. Those things which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you. Philippians 4:8–9

How may we defend our good name?

We may defend our good name, 1. By clearing our selves from the false aspersions, and vindicating our innocency against the false accusations of our adversaries. I do the more chearfully answer for my self: That thou mayest understand, that there are yet but twelve dayes since I went up to Jerusalem; And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the Synogogues, nor in the City: Neither can they prove the things whereof they now accuse me. Acts 24:10–13 2. By speaking sometimes in commendation of our selves, when there is need only, and that very sparingly, modestly, humbly and willingly, alwayes abasing our selves and giving God all the glory for any thing in our selves which is praise-worthy. I am become a fool in glorying, ye have compelled me. For I ought to have been commended of you: For in nothing am I behind the very chiefest Apostles, though I be nothing. 2 Corinthians 12:11 By the grace of God I am what I am: and his grace which was bestowed upon me, was not in vain; but I laboured more abundantly then they all: yet not I, but the grace of God which was with me. 1 Corinthians 15:10

Who ought especially to maintain and promote their good name?

All ought to maintain and promote their good name, especially all believers and professors of religion; chiefly Magistrates and such unto whom a publick trust is committed, and Ministers unto whom is committed the charge of Souls. In all things shewing thy self a pattern of good works: that he that is of the contrary part, may be ashamed, having no evil thing to say of you. Exhort Servants to be obedient unto their own Masters, that they may adorn the Doctrine of God and our Saviour in all things.

Why ought all to maintain and promote their own good name?

All ought to maintain and promote their good name, 1. Because it is for the glory of God, which is the duty of all principally to aime at, and to design their own honour only in subordination hereunto. Let your light so shine before men, that they may see your good works, and glorifie your Father which is in Heaven. Matthew 5:16 Having your conversation honest amongst the Gentiles: that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorifie God in the day of visitation. 1 Peter 2:12 2. Because a good name is precious, and rendreth men the more useful one to another, causing mutual love unto and confidence in one another, whereby their mutual concernments and advantages both civil and spiritual are exceedingly promoted. A good name is better then precious Oyntment. Ecclesiastes 7:1 A good name is rather to be chosen then great Riches, and loving favour rather then Silver, and Gold. Proverbs 22:1

What doth the ninth Commandment require of us in reference unto the good name of our Neighbour?

The ninth Commandment requireth of us in reference unto the good name of our neighbour, the maintaining and promoting thereof as our own, and that both in regard of our selves and in regard of others.

How ought we to maintain and promote our Neighbours good name in regard of our selves?

We ought to maintain and promote our Neighbours good name in regard of our selves. 1. By looking unto and having a due esteem of the worth and the good things which are in them. Look not every man on his own things, but every man also on the things of others. Philippians 2:4 Esteem them very highly in love for their works sake. 1 Thessalonians 5:13 2. By liking and loving, and desiring, and giving thanks to God for their good name and fame. I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. Romans 1:8 3. By a ready receiving a good report concerning them and rejoycing therein. I rejoyced greatly when the Brethren came and testified of the truth that is in thee, even as thou walkest in the truth. 3 John 3 Rejoyceth not in iniquity, but rejoyceth in the truth. 1 Corinthians 13:6 4. By deafning the ear against, and discouraging tale bearers, backbiters, slanderers who speak evil of their neighbours, That taketh not up a reproach against his neighbour. Psalm 15:3 The north-wind driveth away rain: so doth an angry countenance a backbiting tongue. Proverbs 25:23 5. By grieving at their faults which expose them unto disgrace, with desires and endeavours to promote their amendment and the recovery of their reputation. For out of much affliction and anguish of heart, I wrote unto you with many tears, not that ye should be grieved, but that ye might know the love which I have more abundantly for you. 2 Corinthians 2:4

How ought we to maintain and promote our neighbours own good name in reference unto others?

We ought to maintain and promote our neighbours good name in reference unto others. 1. By giving that honour unto them which is their due, speaking well of them behind their backs freely acknowledging their gifts and graces and good things, and preferring them in honour before our selves. Honour all men. Love the brotherhood. Fear God. Honour the King. 1 Peter 2:17 Demetrius hath a good report of all men, and of the truth it self: yea, and we also bear record, and ye know that our record is true. 3 John 12 I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. That in every thing ye are enriched by him, in all utterance, and in all knowledge: So that ye come behind in no gift, waiting for the comming of our Lord Jesus Christ. 1 Corinthians 1:4–5, 7 Be kindly affectioned one to another, with brotherly love, in honour preferring one another: Romans 12:10 Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem other better then themselves. Philippians 2:3 2. By defending their reputation and good name, and endeavours to prevent or stop any evil or false report concerning them, and to vindicate them so far as we can: especially when we are called before a Magistrate to bear witness of their innocency so far as it is consistent with truth. Then Abimelech answered the King and said, And who is so faithful among all thy servants, as David, which is the Kings son in law, and goeth at thy bidding, and is honourable in thine House? 1 Samuel 22:14 3. By concealing and covering their faults and infirmities (where we may) with unwillingness to expose them unto disgrace; and in the Spirit of meekness endeavouring to restore them when they are overtaken and fallen into sin. Charity shall cover the multitude of sins. 1 Peter 4:8 Joseph being a just man, and not willing to make her a publick example, was minded to put her away privily. Matthew 1:19 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering thy self, lest thou also be tempted. Galatians 6:1 4. By reproving them before others only when there is need, and that with a respect unto their condition, and remembrance of what is praise worthy in them. If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: But if he will not hear thee, then take with thee one or two more, &c. Matthew 18:15–16 I know thy works, and thy labour, and thy patience, &c. Nevertheless, I have somewhat against thee, &c. Revelation 2:2, 4

What is more generally forbidden in this ninth Commandment?

In this ninth Commandment is more generally forbidden two things. 1. Whatsoever is prejudical to truth. 2. Whatsoever is injurious to our own or our Neighbours good name.

What is forbidden in this ninth Commandment as prejudical unto truth?

The ninth Commandment forbiddeth as prejudical to truth all falshood and lying whatsoever, whether it be lyes to make mischief, as false accusations of others: or lyes to make gain, as falsifying of our word, and over-reaching our neighbour for advantage to our selves; or lyes to make wonder, as in the inventing of strange and false news: or lyes to make sport, as in lying jests; or lyes to make excuse, as in all lyes for the covering of our own or others faults, Lie not one to another, seeing that ye have put off the old man with his deeds. Colossians 3:9 All lyars shall have their part in the lake which burneth with fire and brimstone. Revelation 21:8

What doth the ninth Commandment forbid as injurious unto our own good name?

The ninth Commandment forbiddeth as injurious unto our own good name. 1. The doing any thing which is justly of evil report, and may prejudice our reputation amongst men, such as committing adultery, theft, fraud, and any kind of baseness and wickedness, which is not only dishonourable unto God, but dishonourable unto our selves. Whoso committeth adultery with a woman, lacketh understanding: A wound and dishonour shall he get, and his reproach shall not be wiped away. Proverbs 6:32–33 Nay, my sons, for it is no good report that I hear; Now the Lord saith, Be it far from me; for them that honour me, I will honour, and they that despise me, shall be lightly esteemed. 1 Samuel 2:24, 30 2. All boasting and vainglory, and that whether we boast of a false gift, or those gifts which we really have, whereby we really debase, and render our selves contemptable in the eyes of God and of the more judicious Christians. Charity vaunteth not it self, is not puffed up, behaveth not it self unseemly. 1 Corinthians 13:4–5 Whoso boasteth himself of a false gift, is like clouds and wind without rain. Proverbs 25:14 Whosoever shall exalt himself, shall be abased: and he that shall humble himself, shall be exalted. Matthew 23:12 3. Bearing false witness against our selves in accusing our selves of that wherein we are not guilty, and by denying the gifts and graces which God hath given us endeavouring to lessen our esteem, that hereby we might be numbred amongst those from whom we are through grace redeemed. Let no man beguile you of your reward, in a voluntary humility. Colossians 2:18 4. Unnecessary and imprudent discovery of our real infirmities unto the scorn of the wicked and ungodly.

What doth the ninth Commandment forbid as injurious unto the good name of our Neighbour?

The ninth Commandment doth forbid as injurious unto the good name of our Neighbour. 1. Perjury or false-swearing and false accusations, or any wayes bearing false-witness our selves or suborning others to bear false-witness against our Neighbour. Let none of you imagine evil in your hearts against his Neighbour, and love no false Oath: for all these are things that I hate, saith the Lord. Zechariah 8:17 This know also, that in the last dayes perillous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy. Without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good. 2 Timothy 3:1–3 False witnesses did rise up; they laid to my charge things that I knew not. Psalm 35:11 A false witness shall not be unpunished, and he that speaketh lyes shall not escape. Proverbs 19:5 And they brought him to the councel, and set up false-witnesses, which said, This man ceaseth not to speak blasphemous, words, &c. Acts 6:12–13 2. Judging, evil speaking, and rash censuring of our neighbours for doubtful or smaller matters especially when we are guilty of the same or of greater faults our selves. And they said, no doubt this man is a murtherer, whom though he hath escaped the Sea, yet vengeance suffereth not to live. Acts 28:4 Judge not, that ye be not judged: And why beholdest thou the mote that is in thy Brothers eye, but considerest not the beam that is in thine own eye. Matthew 7:1, 3 Therefore thou art inexcusable, O man whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thy self: for thou that judgest, doest the same things. Romans 2:1 Speak not evil one of another, Brethren. He that speaketh evil of his Brother, and judgeth his Brother, speaking evil of the Law, and judgeth the Law: but if thou judge the Law, thou art not a doer of the Law, but a judge. James 4:11 3. Scoffing, deriding, reviling and reproachful speeches unto the face of our Neighbours, and all backbiting of them which may wound or detract from their due reputation, Thou givest thy Mouth to evil, thy Tongue frameth deceit; Thou sittest and speakest against thy Brother, and slanderest thine own Mothers son, Psalm 50:19–20 Who shall dwell in thy Holy Hill? He that back-biteth not with his tongue, nor doth evil to his Neighbour, Psalm 15:1, 3 Thou shalt not go up and down as a Tale-bearer among thy People. Leviticus 19:16 And withall they learn to be idle, wandring about from House to House: and not onely idle, but tatlers also, speaking things which they ought not. 1 Timothy 5:13 Lest there be debates, envyings, back-bitings, whisperings, swellings, tumults. 2 Corinthians 12:20 5. Raising or taking up evil reports against our Neighbour without good proof, Thou shalt not raise a false report, Exodus 23:1 Nor taketh up a reproach against his Neighbour, Psalm 15:3 If a Ruler hearken to lyes, all his servants are wicked. Proverbs 29:12

What doth the tenth Commandment require in reference to our selves?

The tenth Commandment doth require in reference to our selves, full contentment with our own condition, Let your conversation be without covetousness, and be content with such things as ye have.

Wherein doth contentment with our own condition consist?

Contentment with our own Condition doth consist in our free acquiescence and complacency with Gods dispose of us, whereby we like our present condition, as best and most fit for us.

How may we attain contentment in a prosperous condition, when we abound in wealth and the good things of this life?

We may attain contentment in a prosperous condition, and when we abound in wealth, and the good things of this life. 2. By not setting our hearts too much upon, nor expecting too much from any of these things, If riches encrease set not your hearts upon them, Psalm 62:10 Take heed and beware of covetousness, for a mans life consisteth not in the abundance of the things which he possesseth. Luke 12:15 2. By placing our chief happiness in God and things above, and chiefly seeking to enjoy God in the good things which we have, The Lord is the portion of mine Inheritance, and of my Cup, thou maintainest my lot: The lines are fallen unto me in pleasant places, I have a goodly Heritage. Psalm 16:5–6 3. By readiness to distribute to the necessities of others, which is accompanied with Gods love, and blessing, who giveth the greatest comfort in these things unto such, God loveth a chearful giver: And God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound unto every good work. 2 Corinthians 9:7–8 4. By Prayer and seeking to God through Christ for this grace of contentment; without which the more we have in the World, the more our desires after encrease will be enlarged, and the less we shall be satisfied.

How may we attain contentment in a low necessitous and afflicted condition?

We may attain contentment in a low necessitous and afflicted condition: 1. By attaining true Godliness, unto which alone true contentment is annexed. Godliness with contentment is great gain. 1 Timothy 6:6 2. By being fully perswaded of, and seriously and understandingly eying the wise and good hand of Gods Providence in his dispose of us, and bringing any affliction upon us, The Lord gave and the Lord hath taken away, blessed be the name of the Lord, Job 1:21 I was dumb, I opened not my mouth, because thou didst it. Psalm 39:9 I know O Lord, that thy Judgements are right, and that thou in faithfulness hast afflicted me. Psalm 119:75 3. By getting an interest and trusting in Gods Promise, to cause all things, even the worst things that can befal us to work together for our good, And we know that all things work together for good to them that love God, to them who are called according to his purpose. Romans 8:28 4. By Humility and a deep sense of our undeservings and ill deserving at Gods hands for our sins, I am not worthy of the least of all the mercies, and of all the truth which thou hast shewed unto thy servant, Genesis 32:10 O Lord to us belongeth confusion of face, because we have sinned against thee. Daniel 9:8 5. By looking to others, better than our selves, who have been lower in the World and more afflicted than we have been; our Saviour had not where to lay his head, and those of whom the World was not worthy, had no certain dwelling place in the World, and many of them destitute afflicted and tormented. 6. By labouring so much the more to abound in spiritual riches, the less we have of Temporal; and if he have no Earthly Inheritance, to secure our right unto, and living by Faith upon our Heavenly Inheritance, hereby the poorest sometime become the richest, and those that have most outward trouble have most inward joy. Hath not God chosen the poor of this World, rich in Faith and Heirs of the Kingdome, which he hath promised to them that love him? James 2:5 Having received the word in much affliction, with joy of the Holy Ghost 1 Thessalonians 1:6 7. By considering how we brought nothing into the World, and that we can carry nothing with us out of it, Naked came I out of my Mothers womb, and naked shall I return thither. Job 1:21 For we brought nothing into this World, and it is certain we can carry nothing out; and having Food and Raiment, let us be therewith content. 1 Timothy 6:7–8 8 By going to Christ to teach us the lesson of universal contentment, and fetching strength from him to exercise this grace in every condition. Not that I speak in respect of want, for I have learned in whatsoever state I am, therewith to be content: I know both how to be abased, and I know how to abound: every where, and in all things I am instructed, both to be full, and to be hungry, both to abound and to suffer need: I can do all things through Christ which strengtheneth me. Philippians 4:11–13

What doth the tenth Commandment require in reference unto our Neighbour?

The tenth Commandment doth require in reference unto our Neighbour, a right and charitable frame of Spirit towards him and all that is his.

Wherein doth this right and charitable frame of Spirit towards our Neighbour and all that is his, consist?

This right and charitable frame of Spirit towards our Neighbour and all that is his doth consist, 1. In our affections of love, desire and delight towards and in our Neighbour, and his welfare, together with grief and sorrow with and for our Neighbours evil and sufferings, Be kindly affectioned one to another with brotherly love. Rejoyce with them that rejoyce, and weep with them that weep, Romans 12:10, 15 Remember them that are in bonds as bound with them, and them which suffer adversity, as being your selves also in the body. Hebrews 13:3 2. In a ready disposition and habitual inclination unto these affections towards our Neighbour.

How may we attain such affections and disposition towards our Neighbour?

We may attain such affections and dispositions towards our Neighbour. 1. By getting the Law of God written upon our hearts, whereby we are wrought unto a love of the Law, and to an inclination to do it, I will put my Laws into their mind, and write them in their hearts. Hebrews 8:10 2. By getting our affections chiefly set upon God, which will incline unto any right affections one towards another, Every one that loveth him that begat, loveth him also that is begotten of him. 1 John 5:1 3. By Faith in Jesus Christ, which worketh the heart both to a true love to God, and one towards another, But Faith which worketh by love. Galatians 5:6 4. By looking unto and following the example of Jesus Christ, And walk in love, as Christ also hath loved us, and given himself for us. Ephesians 5:2

What are the sins forbidden in the tenth Commandment?

The sins forbidden in the tenth Commandment are, 1. All discontentment with our own estate. 2. All envying the good of our Neighbour. 3. All inordinate motions and affections towards any thing that is his.

Wherein doth discontentment with our own estate show it self?

Discontentment with our own estate doth show it self, in our not liking, or not being well pleased with our own present condition, in our murmuring and repining; in our vexing and fretting; in our quarrelling and complaining of our condition, and taking no rest nor quiet therein, And Naboth said unto Ahab The Lord forbid that I should give the Inheritance of my Father unto thee. And Ahab came into his house heavy and displeased, and he laid him down upon his Bed, and turned away his face, and would eat no Bread. 1 Kings 21:3–4 And Haman told them of the glory of his riches, and the multitude of his Children, and all the things wherein the King had promoted him; yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the Kings Gate, Esther 5:11, 13 Neither murmur ye as some of them also murmured, and were destroyed of the Destroyer. 1 Corinthians 10:10

Whence doth discontentment with our own estate arise?

Discontentment with our own estate doth arise, 1. From our not believing, or not trusting the Providence of God, who orders every particular circumstance of our estate and condition, and hath promised to order it for the best, Are not two Sparrows sold for a Farthing? and one of them shall not fall on the ground without your Father; But the very hairs of your head are all numbred: Fear ye not therefore, ye are of more value than many Sparrows. Matthew 10:29–31 2 From pride and over-valewing of our selves, as if we had some desert of our own, and such high thoughts, as if it were fit that such worthy persons as we are, should be in a better condition then that wherein God hath placed us. 3. From a carnal heart, filled with inordinate self love, which if Gods Providence doth not gratifie with full provisions for the flesh, it doth vexe and grieve, and is disquieted. 4. From inordinate affections unto, and expectations of and from these outward things, which causeth inordinate grief and trouble in the loss of these things, and great discontent in the disappointment of what we expected of them, and from them.

How may we be cured of discontentment with our own estate?

We may be cured of discontentment with our own estate, by mourning for it, and application of our selves unto the Lord Jesus Christ for pardon and healing; and by the diligent use of the means before directed for the attainment of the grace of true contentment.

What is the second sin forbidden in the tenth Commandment?

The second sin forbidden in the tenth Commandment is envy, Let us not be desirous of vain glory, provoking one another, envying one another.

What is Envy?

Envy is grief at anothers good, when the parts and gifts of the mind, or the strength and beauty of body, or the wealth and outward prosperity, or the esteem and honour, or any good thing which another hath, more than our selves, is a grief and trouble unto us, His horn shall be exalted with honour: the wicked shall see it and be grieved; he shall gnash with his teeth and melt away. Psalm 112:9–10 When Sanballat and Tobiah heard it; it grieveth them exceedingly, that there was come a man to seek the welfare of the Children of Israel. Nehemiah 2:10

Why ought we to forbear envying one another?

We ought to forbear envying one another, 1. Because this sin is very offensive unto God, reflecting great dishonour upon his goodness, Is thine eye evil, because I am good? Matthew 20:15 2. Because this Sin is promoted by, and makes us like the Devil that envious Spirit, Ye are of your Father the Devil, and the lusts of your Father you will do. John 8:44 3. Because this sin of envy is heart-murder, and the spring of much strife and contention, and of much evil and mischief, which we shall be ready to do unto those whom we envy, Where envying and strife is, there is confusion and every evil work. James 3:16 4. Because this sin of envy is very injurious unto our selves: 1. To our bodies, it causeth a wasting and decay, and is the foundation of many distempers and diseases, where it doth prevail, Envy is the rottenness of the bones. Proverbs 14:30 2. To our souls, it puts our souls out of frame, and unfits us for the duties of Gods Worship, Wherefore laying aside all malice and all guile, and Hypocrisies, and Envies, and evil speakings, as new-born Babes, desire the sincere milk of the Word, that ye may grow thereby. 1 Peter 2:1–2 3. To both body and soul being such a sin as without repentance, and the mortification of it will destroy both body and soul in Hell.

How may we be delivered from this sin of envy?

We may be delivered from the sin of envy, 1. By conviction of its evil, and hearty grief for it. 2. By application of the blood of Christ through Faith, for the cleansing our hearts from it. The blood of Christ cleanseth from all sin. 1 John 1:7 3. By cordial love and charity towards our Neighbour, Charity suffereth long and is kind, Charity envyeth not. 1 Corinthians 13:4 4. By the indwelling of the Spirit, through whom alone this sin can be mortified and subdued, If ye through the Spirit do mortifie the deeds of the body, ye shall live. Romans 8:13

What is the third sin, which the tenth Commandment doth forbid?

The third sin which the tenth Commandment doth forbid, is all inordinate motions and affections towards any thing that is our Neighbours. Mortifie therefore your Members which are upon the Earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is Idolatry.

What special inordinate motion and affection is forbidden in this Commandment?

The special inordinate motion and affection, which is forbidden in this Commandment, is coveting that which is our Neighbours, either his house, or Wife, or Man-servant, or Maid-servant, or Oxe, or Ass, or any thing that is his.

Why ought we not to covet any thing which is our Neighbours?

We ought not to covet any thing which is our Neighbours, 1. Because God hath directly forbidden it. 2. Because it is both uncharitableness and injustice towards our Neighbour to covet any thing that is his. 3. Because we lose the comfort of that which is our own by coveting, and inordinately desiring that which is anothers.

Doth this tenth Commandment forbid onely the actual coveting that which is anothers?

The tenth Commandment doth not only forbid the actual coveting that which is anothers, but also all habitual inclinations hereunto, and all those inordinate motions of the Spirit this way, which do precede the consent of the will, which is part of original sin, with which humane nature is universally polluted and depraved.

What is it perfectly to keep the Commandments of God?

To keep perfectly the Commandments of God, is to keep all the Commandments of God, and at all times without the least breach of them, in regard of disposition, inclination, thought, affection, word or conversation.

Was ever any man able perfectly to keep the Commandments of God?

Before the fall, the first man Adam was able perfectly to keep God’s Commandments, he having power given unto him in the first Creation, to fulfil the Condition of the first Covenant of works, which required perfect obedience: but since the fall, no meer man is able to do this.

Was not the Lord Jesus Christ able perfectly to keep the Commandments of God?

The Lord Jesus Christ was both able, and also did perfectly keep the Commandments of God, but he was not a meer man, being both God and Man in one person, He was in all points tempted like as we are, yet without sin, Hebrews 4:15 Whose are the Fathers, and of whom as concerning the flesh, Christ came, who is over all God blessed for ever. Romans 9:5

Shall ever any meer men be able perfectly to keep God’s Commandments?

The Saints who are meer men, though not in this life yet hereafter in Heaven they shall be made perfect themselves, and be enabled perfectly to obey God in whatsoever it is, that he shall require of them. We are come to Mount Sion, to the Heavenly Jerusalem, to an innumerable company of Angels, to the general Assembly and Church of the first born; and to the spirits of just men made perfect.

Do not the Saints on Earth keep the Commandments of God?

The Saints on Earth do keep the Commandments of God sincerely, but not perfectly, For our rejoycing is this, the testimony of our conscience that in Godly sincerity we have had our conversation in this World, 2 Corinthians 1:12 If thou Lord shouldst mark iniquities, Lord who shall stand? Psalm 130:3

Do no Saints attain perfection here in this life?

1. All Saints ought to endeavour after perfection, and that they may attain higher and higher degrees thereof: Be ye therefore perfect; as your Father which in Heaven is perfect. Matthew 5:48 2. No Saints on Earth ever did attain absolute perfection, so as to obey God in all things at all times without any sin.

How do you prove that no Saints ever did attain perfection in this life?

That no Saints did ever attain perfection in this life may be proved, 1. Because the best of Saints in this life are renewed but in part, and have remainders of flesh and corruption, which doth rebel and war against the Spirit and renewed part in them, For the flesh lusteth against the spirit and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. Galatians 5:17 2. Because the Scripture telleth us expresly, that none are without sin, and that such are deceivers themselves, and make God a lyar that affirm the contrary, For there is not a just man upon the Earth that doth good and sinneth not. Ecclesiastes 7:20 For there is no man that sinneth not, 1 Kings 8:46 For in many things we offend all, James 3:2 If we say we have no sin we deceive our selves, and the truth is not in us. If we say we have not sinned we make him a lyar, and his word is not in us. 1 John 1:8, 10 3. Because the Scripture hath recorded the sins of the most holy that ever lived. Abrahams dissimulation concerning his wife. And Abraham said of Sarah his wife she is my sister. Genesis 20:2 The like dissimulation of Isaac, And he said she is my sister, for he feared to say she is my wife. Genesis 26:7 Jacobs Lye to his Father, And he said, art thou my very Son Esau? and he said, I am. Genesis 27:24 Joseph’s swearing by the life of Pharaoh, By the life of Pharaoh ye shall not go hence, except your youngest Brother come hither. Genesis 42:15 Moses unadvised speech, They provoked his spirit, so that he spake unadvisedly with his lips. Psalm 106:33 The Scripture recordeth Noah’s drunkenness; Lot’s Incest, David’s Murther and Adultery, Job’s and Jeremiah’s impatience and cursing their Birth-day, Peter’s denial of his Master with oaths and curses, and his dissimulation afterwards before the Jews; Paul and Barnabasses contention. And if such persons as these who were filled with the Holy Ghost, and had as great a measure of grace as any which we read of, either in the Scripture or any History, were not perfect without sin, we may safely conclude, that no Saints in this life have ever attained unto absolute perfection.

Doth not the Scripture tell us, 1 John 3. 9. Whosoever is born of God doth not commit sin; for his Seed remaineth in him, and he cannot sin, because he is born of God. And if the Saints are without sin in their life, are they not perfect?

1. If the sense of this place should be that such as are born of God do not commit sin at all, then no regenerate persons which are born of God, would ever be found committing of sin; but the Scripture doth record the sins of many regenerate persons, as hath been shown; and experience doth evidence the same, that such as are born of God commit sin, and therefore that cannot be the meaning of the place, that such as are born of God do not commit sin at all. 2. Such as are born of God do not commit. That is, First, They do not commit sin with the full consent of their will, which is in part renewed, and which so far as it is renewed doth oppose sin, though sometimes it may be overpowred by the strength and violence of temptation. Secondly, They do not live in a course of sin as the unregenerate do. Thirdly, They do not commit Sin unto death, as All unrighteousness is sin, and there is a sin not unto death: we know that whosoever is born of God sinneth not, 1 John 5:17–18 that is not unto death.

Doth not God himself testifie concerning Job, that he was a perfect man, Job 1. 8. Hast thou considered my servant Job, that there is none like him upon the Earth a perfect man? Doth not Hezekiah also plead his perfection with the Lord when he was sick, 2 Kings 20. 3. Remember now that I have walked before thee with a perfect heart. And doth not Paul also assert himself and other Christians to be perfect? Phil. 3. 15. Let us therefore as many as be perfect be thus minded: and how then is perfection unattainable by the Saints in this life?

1. This perfection which is ascribed unto the Saints in the Scripture, is not to be understood of absolute perfection and freedom from all sin, for the reasons already given, which prove the contrary; but it is to be understood of sincerity which is Evangelical perfection, or at the furthest of comparative perfection, not an absolute perfection. 2. Thus we are to understand the perfection which God testifyeth of Job, Hast thou considered my servant Job, that there is none like him in the Earth a perfect man, that is so perfect as he is, a perfect and upright man; his perfection did consist in his uprightness and sincerity; and that Job was not absolutely perfect, doth appear from his sin a little after in his cursing his Birth day, Let the day perish wherein I was born? Job 3:3 and after he is charged with sin, He multiplieth his words against God. Job 34:37 3. So also Hezekiah’s perfection, which he pleadeth was no more than his sincerity, Remember I have walked before thee in truth, and with a perfect heart, and the Scripture doth note his sin a little after, which is a clear evidence that he was not absolutely perfect, But Hezekiah rendred not again according to the benefits done unto him, for his heart was lifted up, therefore wrath was upon him, and upon Judah and Jerusalem. 2 Chronicles 32:25 4. In the same place where the Apostle Paul doth assert himself and other Christians to be perfect, he doth acknowledge that he was not perfect, Not as though I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren I count not my self to have apprehended, &c. Philippians 3:12–13 Therefore the perfection which he had attained, which he speaketh of, Philippians 3:15 is to be understood of Evangelical perfection; the perfection which he had not attained is to be understood of absolute perfection. It is evident therefore that no Saints do attain absolute perfection in this life, and such as do pretend unto it, it is through their ignorance of themselves and of God, and the extent of Gods Law.

Do all the children of men and the Saints themselves break the Commandments of God in this life?

The Saints themselves, and much more such as are no Saints do daily break the Commandments of God in thought, word, and deed, The imagination of mans heart is evil from his youth, Genesis 8:21 The tongue can no man tame, it is an unruly evil, full of deadly poyson, James 3:8 Men loved darkness rather than light, because their deeds were evil. John 3:19

Are all thoughts of sin breaches of Gods Commandments, when they are without evil words or actions?

All thoughts of sin are breaches of Gods Commandments without evil words and actions, when they are accompanied with evil inclinations, desires, and affections, Whosoever looketh upon a Woman to lust after her, hath committed Adultery with her already in his heart, Matthew 5:28 Out of the heart proceedeth evil thoughts, Murders, Adulteries, Fornication, Thefts, false Witnesses, Blasphemies. Matthew 15:19

May not the Saints in this life be kept from sinful thoughts, words, and actions?

1. The Saints in this life cannot be wholly free from all sinful thoughts, words, actions, because all, even the best of Saints through remaining corruption, are subject to daily infirmities and defects. 2. The Saints in this life may be kept from all gross sins of thought, word, and deed, and they are kept from the reigning power of any sin.

How are the Saints kept from gross sins, and the reigning power of any sin?

The Saints are kept from gross sins, and the reigning power of any sin: 1. By the reign of Christ in their hearts. 2. The mortification of sin in the root of it through the Spirit. 3. By watchfulness against sin in the thoughts. 4. By avoiding occasions of sin and resisting temptations unto it.

What is it for sins to be heinous?

Sins are heinous as they are grievous and offensive unto God.

Are not all sins heinous unto God?

All sins are heinous unto God, but all sins are not equally heinous, for some sins are more heinous in the sight of God than others.

How many ways are some sins more heinous in the sight of God than others?

Two ways, 1. Some sins are more heinous in themselves. 2. Some sins are more heinous than others, in regard of their several aggravations.

What sins are more heinous in themselves than others?

1. Sins against the first Table of the Law are more heinous then sins against the second Table of the Law; thus Idolatry is more heinous than Adultery; Sacriledge is more heinous than Theft; Blasphemy against God is more heinous, than speaking evil of our Neighbour; and so proportionably the highest sin committed against God more immediately, is more heinous than the highest sin committed more immediately against man; and the lowest sin committed immediately against God is more heinous, than the lowest sin committed against man, If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall intreat for him? 1 Samuel 2:25 2. Some sins against the second Table of the Law are more heinous in themselves, than others against the same second Table; as Murder is more heinous than Adultery, Adultery is more heinous than Theft, Theft is more heinous than coveting the Neighbours house; and here may be added, that the same sins of any kind ripened into actions, are more heinous in themselves, than those sins in the thoughts only and inclinations; this is evident from the greater displeasure, which God doth express in Scripture for some sins than for others, against the second Table of the Law, and for sinful works than for sinful thoughts. 3. Sins against the Gospel are more heinous in themselves, than sins against the Law, sins against the Gospel being committed against the greatest light that ever did shine upon men, and the greatest love and grace of God that ever was shown unto men, and therefore the punishment of Gospel sinners will be greater then punishment of the most notoriously wicked Heathens, Then began he to upbraid the Cities, wherein most of his mighty works were done, because they repented not. Wo unto thee Chorazin, wo unto thee Bethsaida: It shall be more tolerable for Tyre and Sidon at the day of Judgement than for you. And thou Capernaum which art exalted to Heaven, shalt be brought down unto Hell; It shall be more tolerable for the Land of Sodom in the day of Judgement than for thee. Matthew 11:20–24

What are the aggravations which render some sins more heinous than others?

The aggravations which render some sins more heinous than others, are the circumstances which do attend them.

What is the first aggravation of sin?

The first aggravation of sin is from the person offending; Thus the sins of Magistrates, Ministers, Parents, the aged, and all Governours, are more heinous in the same kind then the same sins of Subjects, People. Children, the younger, and those which are under government, because of the ill example, and ill influence of the sins of the one beyond the other, And he shall give Israel up, because of Jeroboam, who did sin, and who made Israel to sin. 1 Kings 14:16 The Prophets make my people to erre. Micah 3:5 Thus the sins also of professors and Gods people are more heinous than the sins of the wicked and ungodly in the same kind, because the name of God is hereby more blasphemed, and the wicked are hereby more hardned in their sins, Thou that makest thy boast of the Law, through breaking the Law dishonourest thou God? for the Name of God is blasphemed amongst the Gentiles through you. Romans 2:23–24

What is the second aggravation of sin?

The second aggravation of sin is from the place; Thus sins committed in a Land of light are more heinous, than the same sins committed in a place of darkness, In the Land of uprightness he will deal unjustly, and will not behold the Majesty of the Lord. Isaiah 26:10 Thus sins committed in a place of great deliverance and mercies, are more heinous than the same sins committed in another place, They remembred not the multitude of his mercies, but provoked him at the Sea, even the Red Sea. Psalm 106:7 Thus also sins committed in a publick place, whereby others may be enticed and defiled, are more heinous than the same sins committed in secret places, They spread Absalom a Tent upon the top of the House, and Absalom went into his Fathers Concubines in the sight of all Israel. 2 Samuel 16:22

What is the third aggravation of sin?

The third aggravation of sin is from the time; thus sins committed on the Sabbath-day, are more heinous than the same sins committed on the Week-day, drunkenness or adultery is heinous and abominable on any day in the sight of God, but drunkenness or adultery, or any other such sins are more heinous before God on the Sabbath-day. Thus sins committed in or after the time of trouble and affliction, are more heinous than the same sins committed at another time, In the time of his distress did he trespass yet more against the Lord, this is that King Ahaz, 2 Chronicles 28:22 Why should ye be stricken any more? ye will revolt more and more. Isaiah 1:5 Thus sins committed after repentance and engagements to be the Lords, are more heinous than the same sins committed before repentance and such engagements; so also sins committed after admonitions and censures, are more heinous than the same sins committed before such admonitions and censures.

What is the fourth aggravation of sin?

The fourth aggravation of sin is from the manner, thus sins against knowledge are more heinous than sins through ignorance; Sins through wilfulness and presumption are more heinous than sins through weakness and infirmity; Sins through Custom and with deliberation are more heinous than sins through sudden passion, and the hurry of temptation; Sins with delight and greediness are more heinous, than Sins committed with regret and backwardness; Sins committed impudently, and with boasting are more heinous, than the same sins committed with shame and blushing; Sins often repeated and long continued in are more heinous, than sins but once or seldom committed, and which are broken off by repentance.

What is meant by Gods wrath and curse, which every sin doth deserve?

By Gods wrath and curse which every sin doth deserve, is meant all those punishments which God in his wrath hath threatned to inflict upon sinners for their sins.

What are those punishments which God hath in his wrath threatned to inflict upon sinners for their sins?

The punishments which God in his wrath hath threatned to inflict upon sinners for their sins are either in this life, such as all Temporal and Spiritual judgements here, or in the life which is to come, such is the punishment of Hell: of both which see before in the explication of the 19th. Answer.

Doth every sin deserve Gods wrath and curse, both in this life and that which is to come?

Every sin doth deserve Gods wrath and curse, both in this life and that which is to come, because every Sin is committed against an infinitely holy and righteous God, and his justice doth require infinite satisfaction, and if some sinners do escape some temporal punishments, they cannot escape the eternal punishment of Hell, which is the only satisfying punishment, unless they have an interest in the satisfaction made by Christ, Cursed is every one that continueth not in all things that are written in the Book of the Law to do them. Galatians 3:10 Then shall he say unto them on the left hand, Depart from me ye cursed into everlasting Fire, prepared for the Devil and his Angels. Matthew 25:41

How many things doth God require of us to escape his wrath and curse due to us for sin?

God requireth three things of us, that we may escape his wrath and curse due to us for sin. 1. Faith in Jesus Christ. 2. Repentance unto life. 3. The diligent use of all outward means, whereby Christ communicateth to us the benefits of Redemption.

Why doth God require of us faith in Jesus Christ, that we escape his wrath and curse?

God requireth of us faith in Jesus Christ to escape his wrath and curse, because by faith in Jesus Christ we have an Intrest in Jesus Christ and his imputed righteousness, and the promise he hath made of Remission and Salvation unto us, And be found in him, not having mine own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith, Philippians 3:9 To him give all the Prophets witness, that through his name, whosoever beleiveth on him shall receive remission of sins. Acts 10:43 By grace we are saved through faith. Ephesians 2:8

Why doth God require of us Repentance unto life, that we may escape his wrath and curse?

God requireth of us Repentance unto life, that we may escape his wrath and curse, because the promise of forgiveness of sin is made to Repentance, as a concomitant of Faith; and it is not for Gods honour to pardon and save any that go on still in their trespasses: Repent you therefore and be converted, that your sins may be blotted out. Acts 3:19 Testifying both to the Jews, and also to the Greeks, Repentance towards God, and Faith towards our Lord Jesus Christ. Acts 20:21

Why doth God require of us the diligent use of all outward means that we may escape his wrath and curse?

God doth require of us the diligent use of all outward means, to escape his Wrath and Curse, because although God could save without means; yet it is his Will to appoint means, which having his Institution, we cannot expect the benefits of Redemption and Salvation should be communicated to us any other way, It pleaseth God by the foolishness of Preaching, to save them that beleive, 1 Corinthians 1:21 Pray God, if perhaps the thought of thine heart may be forgiven thee. Acts 8:22

How is Faith a saving Grace?

Faith is a saving Grace, not by the act of beleiving, as an act; for then it would save as a work, whereas we are saved by faith in opposition to all works: but faith is a saving Grace, as an instrument, apprehending and applying Jesus Christ and his perfect righteousness whereby alone we are saved, For God so loved the world that he gave his only begotten Son, that whosoever beleiveth on him, should not perish, but have everlasting Life. John 3:16 And they said, beleive on the Lord Jesus, and thou shalt be saved. Acts 16:31 Even the righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that beleive. Romans 3:22

Who is the Author of faith in Jesus Christ?

The Author of faith in Jesus Christ, is God, whose gift it is, and who works this grace of faith in the soul by his Spirit. Ye are saved through faith, and that not of your selves, it is the gift of God. Ephesians 2:8 You are risen with him through the faith of the operation of God. Colossians 2:12

How doth God work this grace of faith in the souls of men?

God doth work this grace of Faith in the souls of men ordinarily by hearing of the word Preached: So then Faith cometh by hearing, and hearing by the word of God. Romans 10:17 So we Preach, and so ye believed. 1 Corinthians 15:11

What is the Object of this grace of Faith?

The Object of this grace of faith is the Lord Jesus Christ, and his Righteousness, and the Promises which are made through him in the Covenant of Grace, He that believeth on him is not condemned. John 3:18 For therein is the Righteousness of God revealed from Faith to Faith, as it is written, The just shall live by Faith. Romans 1:17 The Scripture hath concluded all under sin, that the Promise by Faith of Jesus Christ, might be given to them that believe. Galatians 3:22

What is the subject of Faith in Jesus Christ?

1. The subject of denomination, or the Persons in whom alone this grace of faith is to be found are the Elect only: According to the faith of Gods Elect. Titus 1:1 And as many as were ordained unto eternal life beleived. Acts 13:48 2. The subject of inhesion, or the parts of the soul in which faith is placed and doth inhere, is not only the mind and understanding, but also the Will and Heart: These all dyed in faith, not having received the Promises, but having seen them afar off, and were perswaded of them, and embraced them: Hebrews 11:13 The perswasion of the truth of the Promises is the act of the Understanding; the embracement of the things promised is the act of the Will: With the heart man beleiveth unto righteousness. Romans 10:10

What are the acts of Faith in Jesus Christ?

The acts of Faith in Jesus Christ, are 1. A receiving of Jesus Christ: As many as received him, to them gave he power to become the sons of God, even to them that beleive on his name. John 1:12 2. A resting upon Christ alone for salvation; this is imployed in all those Scriptures which speak of beleiving in Christ, and beleiving on his name.

How is Jesus Christ to be received by faith?

Jesus Christ is to be received by faith, as he is offered to us in the Gospel.

How is Jesus Christ offered to us in the Gospel?

Jesus Christ is offered unto us in the Gospel, as Priest, Prophet, and King; and so we must receive him if we would be saved by him.

When doth the soul rest upon Christ for salvation?

The Soul doth rest upon Christ for salvation, when being convinced of ’its lost condition by reason of sin, and its own inability, together with all Creatures insufficiency to recover it out of this estate, and having a discovery and perswasion of Christs ability and willingness to save: it doth let go all hold on the Creatures and renounce ’its own righteousness, and so lay hold on Christ, rely upon him, and put confidence in him, and in him alone for salvation.

Why is Repentance called Repentance unto life?

Repentance is called Repentance unto life, because it is a saving grace, and a necessary means for the attaining life and salvation; and that it might be distinguished from the sorrow of the world which worketh death: Then hath God also unto the Gentiles granted repentance unto life. Acts 11:18 If the wicked will turn from all his sins, &c. he shall surely live. Ezekiel 18:21 For Godly sorrow worketh Repentance unto Salvation, not to be repented of: but the sorrow of the world worketh death. 2 Corinthians 7:10

Cannot any repent of their sins by the power of nature?

None can repent of their sins by the power of nature, because the hearts of all men and women by nature are like a stone, insensible of sin, and inflexible unto Gods Will; therefore there is need of the Spirit of God to work this grace in the heart which he hath promised to do in the New Covenant: A new heart also will I give you, and a new spirit will I put within you, and I will take away the heart of stone out of your flesh, and will give you an heart of flesh; and I will put my spirit within you, and cause you to walk in my Statutes, and you shall keep my Judgments, and do them.

Wherein doth Repentance unto life consist?

Repentance unto life doth chiefly consist in two things. 1. In turning from sin, and forsaking of it: Repent and turn your selves from all your Transgressions, so Iniquity shall not be your ruine. Ezekiel 18:30 He that covereth his sins, shall not prosper, but whoso confesseth and forsaketh them, shall find mercy. Proverbs 28:13 2. In turning unto God, Let the wicked forsake his way, and the unrighteous man his Thoughts: And let him return to the Lord, and he will have mercy on him; and to our God for he will abundantly pardon him. Isaiah 55:7

What is requisite unto the turning from sin in Repentance?

It is requisite unto the turning from sin in Repentance, that there be, 1. A true sight of sin. 2. An apprehension of the Mercy of God in Christ. 3. A grief for sin. 4. A hatred of sin.

Wherein doth the true sense of sin consist which is requisite in Repentance?

The true sense of sin, which is requisite in Repentance, doth consist in such an inward feeling of our miserable & lost estate, by reason of the Wrath and Curse of God, and that eternal Vengeance of hell, which for our sins we are exposed unto, as putteth us into great perplexity, and trouble of Spirit; so that our Consciences being hereby pricked and wounded, can find no quiet, and take no rest in this Condition. When they heard this, they were pricked in their Hearts, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do?

What need is there of this sense of sin, unto true Repentance?

There is need of this sense of sin unto true Repentance, because without this sense of sin, sinners will not forsake sin, nor apply themselves unto the Lord Jesus for Pardoning and healing, They that be whole, need not a Physitian, but they that are sick, I am not come to call the Righteous, but Sinners to Repentance?

What apprehensions of Gods mercies are requisite in this Repentance?

There is requisite in true Repentance, that we have apprehensions of Gods mercies as he is both slow to anger, and of great kindness; as he is most ready to forgive, and most ready to be pacified unto Repenting sinners. And the Lord passed by before him, and proclaimed, The LORD, The LORD GOD, merciful and gracious, long suffering, and abundant in goodness and Truth. Keeping mercy for thousands, forgiving Iniquity and Transgression and sin. Exodus 34:6–7 Or despisest thou the Riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to Repentance? Romans 2:4

Can we apprehend pardoning mercy in God only through Christ?

We can truly apprehend pardoning mercy in God only through Christ, because God is so infinitely just and Jealous, and a consuming fire unto sinners out of Christ, and he is reconciliable to sinners, only through his Son, who hath given Satisfaction unto his Justice for sin: All things are of God, who hath reconciled us unto himself, by Jesus Christ.

What need is there of the apprehensions of Gods mercy in Christ, in order to our Repentance?

There is need of the apprehensions of Gods mercy in Christ, in order to our Repentance, because without the apprehensions of this mercy of God, and willingness through his Son to be reconciled unto us, upon conviction of, and contrition for sin, we shall either cast off our trouble, and run more eagerly unto the Commission of sin then before; or if we cannot cast of our trouble, we shall sink under tormenting despair, and be in danger of making away our selves as Judas did: whereas the apprehension of Gods mercy in Christ, is an encouragement to us to forsake our sins and to turn to him, and a means to affect our hearts with kindly and Godly sorrow for Sin.

Wherein doth true grief for sin consist?

True grief for sin doth consist in our Mourning and Sorrowing for sin, not only as it is like to bring ruine upon our selves, but chiefly as it hath brought dishonour upon Gods Name; not only as it hath wounded our Consciences, but chiefly as it hath wounded our Saviour; not only as without Repentance it is like to damn our Souls, but also as it hath debased and defiled our Souls. I will declare my Iniquity, I will be sorry for my sin. Psalm 38:18 I acknowledge my transgressions, and my sin is ever before me. Against thee, thee only have I sinned and done this evil in thy sight Psalm 51:3–4 They shall look upon me, whom they have pierced, and they shall mourn. Zechariah 12:10 We have sinned: we are all an unclean thing, and all our righteousnesses are as filthy Rags. Isaiah 64:5–6

May we not truly grieve for sin, though we do not weep for it?

1. If we can readily weep for other things, and cannot weep for sin, the truth of our grief is very questionable. 2. There may be true and great grief for sins without tears in them that are of a dry Constitution, and are not prone to weep upon any account; and as there may be in some, many tears in the eye, where there is no grief in the heart, so in others there may be much grief in the heart, where there are no tears in the Eye.

Why is grief for sin needful in Repentance?

Grief for sin is needful in Repentance, because it further works the heart unto a willingness to leave sin; because God doth require it, and hath promised mercy unto such as mourn for sin, Be Afflicted, Mourn, and Weep: Let your Laughter be turned to Mourning, and your joy into Heaviness. James 4:9 I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a Bullock unaccustomed to the Yoke: Turn thou me, and I shall be turned, for thou art the Lord my God. Surely after that I was instructed, I smote upon my Thigh: I was ashamed yea, even confounded, because I did bear the reproach of my youth. Is Ephraim my dear Son? is he a pleasant Child, my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Jeremiah 31:18–20

What is hatred of sin which is requisite unto true Repentance?

Hatred of sin which is also requisite unto true Repentance, is an inward deep loathing and abhorrency of sin, as the most odious thing in the World, which is accompanied with a loathing of our selves, as being rendered by sin most loathsome and abominable in the eyes of God. Then shall ye remember your own evil ways, and your doings which have not been good, and shall loath your selves in your own sight, for your iniquities and your abominations.

Why is hatred of sin needful unto true Repentance?

Hatred of sin is needful unto true Repentance, because no affection of the heart will more engage us against sin, than our hatred; and when grief for sin is much spent, hatred of sin will put Weapons into our hands to fight against it.

What is that turning from sin, which is part of true Repentance?

The turning from sin, which is part of true Repentance doth consist in two things. 1. In a turning from all gross sins, in regard of our course and conversation. 2. In a turning from all other sins, in regard of our hearts and affection.

Do such as truly repent of sin, never return again unto the practice of the same sins which they have repented of?

1. Such as have truly repented of sin, do never return unto the practice of it, so as to live in a course of sin as they did before; and where any after Repentance do return unto a course of sin, it is an evident sign that their Repentance was not of the right kind. 2. Some that have truly repented of their sins, although they may be overtaken and surprized by temptations so as to fall into the commission of the same sins which they have repented of, yet they don’t lye in them, but get up again, and with bitter grief bewail them, and return again unto the Lord.

Wherein doth turning to the Lord (the other part of true Repentance) consist?

Turning to the Lord doth consist, 1. In making application of our selves unto him, for the pardon of sin, and his mercy, Have mercy upon me O God, according to thy loving kindness; according to the multitude of thy tender mercies blot out my transgressions. Psalm 51:1 2 In our making choice of him for our God and chief Good, Behold we come unto thee, for thou art the Lord our God. Jeremiah 3:22 They shall call on my Name and I will hear them: I will say it is my People, and they shall say, the Lord is my God. Zechariah 13:9 3. In our delivering up our selves unto his Obedience. I thought on my ways: and turned my feet unto thy Testimonies. Psalm 119:59

What is that Obedience which we must deliver our selves up unto, in our returning to the Lord?

The Obedience which we must deliver up our selves unto, in our returning to the Lord, is the new obedience of the Gospel.

Why is the Obedience of the Gospel called New obedience?

The Obedience of the Gospel is called New Obedience, because it is required in the New Covenant, because it must proceed from newness of Spirit, the new nature, or new Principle of Grace and Spiritual Life, which is put into the Soul by the Spirit of God, But now we are delivered from the Law, that being dead wherein we were held, that we should serve in newness of Spirit?

When do we deliver up our selves unto this New Obedience?

We deliver up our selves unto this New Obedience. 1. When we have full resolutions and purposes of it, I have sworn and I will perform it, I will keep thy righteous judgements, Psalm 119:106 And exhorted them all, that with purpose of heart they would cleave unto the Lord. Acts 11:23 2. When we are diligent in our endeavours after it, that we may constantly walk in the ways of new obedience without offence either to God or Man, And they were both Righteous before God, walking in all the Commandements, and Ordinances of the Lord blameless. Luke 1:6 And herein do I exercise my self to have always a Conscience void of offence, toward God, and toward Man? Acts 24:16

Do all that truly repent, fully perform New Obedience?

None that truly repent do here in this life perform New Obedience fully, without any failure and defect; but they diligently endeavour to do it; and wherein they fall short it is their grief and trouble, For I am ready to halt, and my sorrow is continually before me.

What doth comprehend all the outward and ordinary means whereby Christ communicateth to us the benefits of Redemption?

The ordinances of the Lord do comprehend all the outward and ordinary means whereby Christ communicateth to us the benefits of Redemption.

What is meant by the Ordinances of the Lord?

By the Ordinances of the Lord is meant those means of Grace and Salvation which are of the Lords institution, which he hath appointed and commanded in his Word, and no other. Teaching to observe all things whatsoever I have commanded you. Matthew 28:20 Be ye followers of me, even as I also am of Christ. Now I praise you Brethren, that ye keep the Ordinances as I delivered unto you. For I have received of the Lord that which also I delivered unto you. 1 Corinthians 11:1–2, 23

May we not make use of any Ordinances, which are of mens appointment only, in order to Salvation?

We ought not to make use of any Ordinances which are of mans appointment only in order unto Salvation, because this is will worship, which is both vain and offensive; and we cannot groundedly expect the blessing of the Lord upon, or to receive any true benefit by any Ordinances but by those alone which are of his own appointment only. Why are we subject to Ordinances after the Commandements and Doctrines of men; which things have a shew of wisdom in will worship, &c. Colossians 2:20, 22–23 But in vain they do worship me, teaching for Doctrines the Commandments of man. Matthew 15:9

Why are the Ordinances called the ordinary means whereby Christ communicateth to us the benefits of Redemption?

The Ordinances are called the ordinary means whereby Christ communicateth to us the benefits of Redemption, because the Lord hath not wholly limited and bound up himself unto his Ordinances; for he can in an extraordinary way bring some out of a state of Nature, into a state of Grace; as Paul who was converted by a light and voice from Heaven: but the Ordinances are the most usual way and means of Conversion and Salvation, without the use of which, we cannot, upon good ground, expect that any benefit of Redemption should be communicated to us.

What are the chief Ordinances of the Lords appointment?

The chief Ordinances of the Lords appointment, are the Word, Sacraments, and Prayer. And they continued stedfastly in the Apostles Doctrine and Fellowship, and in breaking of Bread, and in Prayers.

To whom are the Ordinances made effectual for Salvation?

The Ordinances are made effectual for Salvation to the Elect only. And they continuing with one accord in the Temple and breaking Bread, praising God. And the Lord added to the Church daily such as should be saved.

What is the Ordinance or appointment of the Lord in reference unto the word, that it may be effectual unto Salvation?

The Ordinance or appointment of the Lord in reference unto the Word, that it may be effectual unto Salvation, is 1. That we read the Word, He shall Read therein all the days of his life, that he may learn to fear the Lord his God to keep all the words of this Law, and these Statutes to do them. Deuteronomy 17:19 Search the Scriptures, for in them ye think ye have eternal life, and they are they which testifie of me. John 5:39 2. That we hear the Word Preached. Incline thine ear and come unto me, hear and thy soul shall live? Isaiah 55:3 It pleased God by the foolishness of Preaching to save them that beleive. 1 Corinthians 1:21

How is the Word made effectual unto Salvation?

The Word is made effectual unto Salvation. First, In reference to sinners and ungodly, as the Word is a means, 1. To convince them of sin, and to affect them with remorse for it. But if all Prophecy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; And thus the secrets of his heart are made manifest, and so falling down on his face he will worship God, and report that God is in you of a truth. 1 Corinthians 14:24–25 For the Word of God is quick and powerful, and sharper than any two edged Sword, piercing even to the dividing of the soul and of the spirit, and of the joynts and of the marrow, and is a discerner of the thoughts and intents of the heart. Hebrews 4:12 Now when they heard this they were pricked in their hearts. Acts 2:37 2. To convert them from sin, and joyn them unto Christ and his People. The Law of the Lord is perfect, converting the Soul. Psalm 19:7 Then they that gladly received his word were Baptised, & the same day there were added unto them about three thousand souls. Acts 2:41 Howbeit many of them which heard the Word believed, and the number of the men was about five thousand. Acts 4:4 Secondly, In reference unto those that are converted the Word is effectual for Salvation as it is a means of building them up in holiness and comfort unto Salvation And now Brethren I commend you to God, and to the word of his Grace, which is able to build you up, and to give you an inheritance among those that are sanctified. Acts 20:32 And he gave some Pastors and Teachers for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ; Till we all come in the unity of the Faith, and the knowledge of the Son of God unto a perfect man, unto the measure of the statute of the fulness of Christ. Ephesians 4:11–13

How doth the Word build up the Saints in Holiness?

The Word doth build up the Saints in holiness, as it is a means to work them into a greater conformity unto the image of God, and to cause an increase of every grace in them. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory. 2 Corinthians 3:18 As new born Babes desire the sincere milk of the Word that ye may grow thereby. 1 Peter 2:2 2. As it doth reprove, correct, instruct in righteousness, and thereby perfect them more and more and fit them for good works, 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 furnished unto every good work. 2 Timothy 3:16–17 3. As it is a means of pulling down strong holds in the soul, and more and more subjugating and subduing all thoughts and affections unto the obedience of Christ. For the weapons of our warfare are not carnal but mighty through God, to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought unto the obedience of Christ. 2 Corinthians 10:4–5 4. As it is a means to strengthen the Saints against the temptations of the Devil, and the corruptions of their own hearts. Take to you the whole Armour of God that ye may be able to stand in the evil day. Take the Sword of the spirit which is the Word of God. Ephesians 6:13, 17 Get thee hence Sathan, for it is written, Thou shalt worship the Lord thy God, &c. Matthew 4:10 Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word. Psalm 119:9 5. As it is a means to establish the Saints in the truths and ways of God, and to strengthen them against errour and seduction. Now to him that is of power to establish you according to my Gospel and the preaching of Jesus Christ, &c. Romans 16:25 That we be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men, and cunning craftiness whereby they lie in wait to deceive. Ephesians 4:14

How doth the Word build up the Saints in comfort?

The Word doth build up the Saints in comfort; 1. As it doth reveal and hold forth the chiefest grounds of comfort, such as the promises of pardon, and eternal life. Comfort ye, comfort ye my people, saith your God; speak comfortably unto Jerusalem, and cry unto her that her warfare is accomplished that her sins are pardoned. Isaiah 40:1–2 This is the promise that he hath promised, even eternal life. 1 John 2:25 2. As it is the means of conveying to the soul the most sweet and unutterable joy of the Holy Ghost. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost. 1 Thessalonians 1:6

Is the Word effectual unto Salvation by any vertue or power in it self?

The Word is not effectual unto Salvation by any vertue or power in it self, but by the operation of the spirit of God, in and by the Word. Who hath also made us able Ministers of the New Testament, not of the letter but of the spirit; for the letter killeth but the spirit giveth life.

How doth the Word work effectually unto Salvation?

The Word doth work effectually unto Salvation through Faith. Ye received it not as the Word of men, but (as it is in truth) the Word of God, which effectually worketh also in you that believe. 1 Thessalonians 2:13 For I am not ashamed of the Gospel of Christ, for it is the power of God unto Salvation, to every one that believeth. Romans 1:16

What is required before the hearing of the Word, that it may be effectual unto Salvation?

Before the hearing of the Word that it may become effectual to Salvation, two things are required; 1. Preparation. 2. Prayer.

What is that Preparation that is required before the hearing of the Word?

The preparation which is required before hearing of the Word, is; 1. That we consider the Majesty of God, in whose presence we are to appear, and whose Word we are to hear. We are all here present before God, to hear all things that are commanded thee of God. Acts 10:33 2. That we examine our selves, to find out, and lay aside, whatever may hinder the saving operation of the Word of God upon us. I will wash my hands in innocency, so will I compass thine Altar, O Lord. Psalm 26:6 Wherefore lay apart all superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your souls. James 1:21 Wherefore laying aside all malice, and all guile, and hypocrisies, and envyings, and evil speakings: as new born babes desire the sincere milk of the Word, that ye may grow thereby. 1 Peter 2:1–2

What is that Prayer which is required before hearing the Word?

The Prayer which is required before hearing the Word, is Prayer in secret and in our Families for Gods assistance of his Ministers in Preaching the Word to us and for his blessing the Word and making it effectual to us by his spirit in our hearing of it. Pray for us that the Word of the Lord may have free course & be glorified.

What is required in Reading and Hearing the Word, to make it effectual unto Salvation?

In Reading and Hearing the Word that it may become effectual unto Salvation, three things are required; 1. Attention. 2. Faith. 3. Love.

What is that Attention which is required in Reading and Hearing the Word?

The Attention which is required in Reading and Hearing the Word, is a diligent inclining the ear, and bending the mind, that we may understand what we Read and Hear. My Son, if thou wilt receive my Word, and hide my Commandments with thee; So that thou incline thine ear unto Wisdom; and apply thy heart unto understanding: Then shalt thou understand the fear of the Lord, and find the knowledge of God.

What is that Faith which is required in Reading and Hearing the Word?

The Faith which is required in Reading and Hearing of the Word, doth imply; 1. In general, a believing assent unto the Divine Authority of the whole Scripture, that it is indeed the Word of God, and however it were Penned by divers Holy Men in divers Ages, that yet the whole was Indighted, and they writ nothing but as they were inspired by the Holy Ghost. We thank God, because when ye received the Word of God which ye received of us, ye received it not as the Word of men, but (as it is in truth) the Word of God. 1 Thessalonians 2:13 All Scripture is given by Inspiration of God. 2 Timothy 3:16 For the Prophecy came not in old time by the will of man, but Holy Men of God spake as they were moved by the Holy Ghost. 2 Peter 1:21 2. The Faith required in Reading and Hearing the Word, doth imply in particular; 1. A believing assent unto the truth and excellency of all Scripture History as that which most certainly was; especially the History of our Lord Jesus Christ in his Birth, Life, Death, and Resurrection and Ascention. 2. A believing assent unto the truth and excellency of all Scripture Prophecy, as that (so far as it is not yet fulfilled) which most certainly will be; especially the Prophecy concerning the consummation of all things and the general Judgment of the World by Jesus Christ at the last day. 3. A believing assent unto the truth and excellency of all Scripture Doctrine as that which is most high and most worthy of the Understanding; especially the Doctrine of the Trinity and Christs Incarnation and the way of Mans Redemption. 4. A believing assent unto the truth and righteousness of all Scripture-threatnings whether in the Law or Gospel, and that in the most severe executions of them. 5. A believing assent unto the holiness, righteousness and goodness of all Scripture-precepts; as also to the perfection of the Scripture rule for all things which concern our practice. 6. A fiducial application of all Scripture promises, so far as they have a general reference unto all believers as most firm, true, precious, and such as contain in them whatever is really for our good and happiness both in this and in the other world.

What is that Love which is required in Reading and Hearing the Word of God?

The Love which is required in Reading and Hearing the Word of God, is Love of the Word because it is the Word of God, Consider how I love thy precepts, My soul hath kept thy Testimonies, and I love them exceedingly.

Wherein should our Love to the Word of God shew it self?

Our Love to the Word of God should shew it self. 1. In our high prizing of the Word of God above things which are most necessary and precious in the World, I have esteemed the words of his mouth more than my necessary food, Job 23:12 The Law of thy mouth is better to me than thousands of gold and silver. Psalm 119:72 2. In our earnest desires after the Word, My soul breaketh for the longing it hath unto thy judgments at all times. I opened my mouth and panted, for I longed for thy Commandments. Psalm 119:20, 131 3. In our delighting our selves in the Word, Thy Testimonies are my delight and my Counsellors. Thy Testimonies have I taken as an heritage for ever, for they are the rejoycing of my heart. I rejoyce at thy Word as one that findeth great spoil. Psalm 119:24, 111, 162

What is required after the reading and hearing the Word that it may become effectual unto Salvation?

There is required after the reading and hearing of the Word that it may become effectual unto Salvation. 1. That we lay it up in our hearts and memories store-houses of this heavenly treasure, Thy Word have I hid in my heart, that I might not sin against thee. Psalm 119:11 2. That we practise it in our lives, being ready to obey and do whatever we read or hear out of the Word to be our duty, Be ye doers of the Word and not hearers only, deceiving your own selves; whoso looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. James 1:22, 25

How Negatively are the Sacraments not effectual means of Salvation?

The Sacraments Negatively. 1. Are not effectual means of Salvation by any vertue in themselves to confer grace and Salvation upon all the receivers, and by the work done, or bare receiving of them; for many may and do partake of the Sacraments who are without true grace, and have no share in the Salvation of the Gospel, And Simon himself was Baptized. But Peter said unto him; Thy money perish with thee; thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness and in the bond of iniquity, Acts 8:13, 20–21, 23 Whosoever shall eat this bread and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. 1 Corinthians 11:27 2. The Sacraments are not effectual means of Salvation through the intention of, or by any vertue in him that doth administer them, there being no power in the most holy Ministers themselves to give grace and to bring salvation unto any by their administration of the Sacraments or any other Ordinance, So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the encrease. 1 Corinthians 3:7

How Positively are the Sacraments effectual means of Salvation?

The Sacraments Positively are effectual means of Salvation. 1. By the Blessing and presence of Christ which doth accompany the Sacraments and other Ordinances of his own Institution, When two or three are gathered together in my name, there am I in the midst of them, Matthew 18:20 Teaching them to observe all things whatsoever I have commanded you; and lo I am with you alway unto the end of the world. Matthew 28:20 2. By the working of the Spirit (the effect and evidence of Christ blessing and presence) whereby Christ doth put life, and vertue and efficacy into his Sacraments and Ordinances, without which they would be wholly dead, and altogether ineffectual, For by one spirit we are all baptized into one body whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 1 Corinthians 12:13

In whom doth the Spirit by the Sacraments work effectually unto Salvation?

The Spirit by the Sacraments doth not work effectually unto the salvation of all that receive them, but of all that by Faith receive them.

What is the proper signification of the word Sacrament?

The proper signification of the word Sacrament as it was of old used, is a Military Oath, whereby the General did oblige himself to be faithful unto his Soldiers, and the Soldiers did engage themselves to be faithful unto their General.

Why are any of Christs Ordinances called Sacraments, when we do not find the word Sacrament used in any place of the Holy Scripture?

Although the Word Sacrament be not used in the Scripture any more than the word Trinity, yet because the things signified by the Sacrament, and Trinity, and other words, are in the Scriptures, therefore we may lawfully make use of such words.

What is the thing signified by the word Sacrament?

The thing signified by the word Sacrament is a Seal of the Covenant of Grace, whereby as the Lord doth oblige himself to fulfil the promise of the Covenant unto us; so by our receiving of this Seal, we oblige our selves to be the Lords, and to be true and faithful unto him.

Whose Ordinance is the Sacrament which we are to make use of?

The Sacrament which we are to make use of, is an Ordinance, not of mans institution and appointment, but an holy Ordinance of Christs institution and appointment, who being the only King of the Church hath alone authority to appoint holy Ordinances and Sacraments.

How many parts are there in a Sacrament?

There are two parts in a Sacrament. 1. The outward sensible signs. 2. The things signified by the signs.

How do the sensible signs and the things signified in a Sacrament differ?

The sensible signes and the things signified in a Sacrament do differ as the sensible signes are an object of the understanding and faith, being represented by the outward signes.

What kind of signes are the sensible signes of a Sacrament?

1. The sensible signs in a Sacrament are not natural signes as the dawn of the morning is a sign of the approaching day, or as smoak is a sign of fire; but they are arbitrary signes, and by the appointment, not of men, but of Jesus Christ. 2. They are not bare signifying or representing signes, but withal, exhibiting, conveying and applying signes; as a seal unto a bond, or last will and testament doth both signifie the will of him whose bond or last will and testament it is, and doth also exhibit and convey, confirm and apply a right unto the things promised and engaged therein: when the Minister doth give forth the signes or outward elements in the sacramental action, the Lord doth give forth and convey the things signified unto the worthy receivers.

What are the things signified by the outward sensible signes in a Sacrament?

The things signified by the outward sensible signs in a Sacrament are Christ and the benefits of the New Covenant.

What is the use of a Sacrament in reference unto Christ and the benefits of the New Covenant?

The use of a Sacrament in reference unto Christ and the benefits of the New Covenant is; 1. To represent Christ and the benefits of the New Covenant, This is my Covenant which ye shall keep between me and you, and your seed after you, every man-child among you shall be Circumcised. Genesis 17:10 2. To seal and apply Christ and the benefits of the New Covenant, And he received the sign of Circumcision, a seal of the righteousness of Faith which he had being uncircumcised. Romans 4:11

To whom doth a Sacrament represent, seal and apply Christ and the benefits of the New Covenant?

A Sacrament doth represent, seal and apply Christ and the benefits of the New Covenant, not unto all that partake thereof, but unto believers only; Faith being the eye of the soul to discern the things represented, and the hand of the soul to receive the things sealed and exhibited in the Sacrament.

Were there ever any other Sacraments used in the Church besides those of the New Testament?

Formerly under the Old Testament there were other Sacraments of use amongst the Jews, and not these of the New Testament.

What were the ordinary Sacraments of common use among the Jews under the Old Testament?

The ordinary Sacraments of common use amongst the Jews under the Old Testament, were Circumcision and the Passover; which since, the coming of Christ, are abrogated & abolished, & are no more to be used in the Church under the Gospel.

What are the Sacraments then of the New Testament which are to be used in the Church under the Gospel?

The only Sacraments of the New Testament which are to be used in the Church under the Gospel, are Baptisme and the Lords Supper; Baptisme, which is to be received but once, instead of Circumcision for Initiation; and the Lords Supper, which is to be received often, instead of the Passover for Nutrition.

What is the Doctrine of the Papists concerning the number of the Sacraments of the New Testament?

The Doctrine of the Papists concerning the number of the Sacraments, is, that there are seven Sacraments under the New Testament; unto Baptisme and the Lords Supper, they add Confirmation, Penance, Ordination, Marriage and extreme Unction: which, though some of them are to be used, namely, Marriage, and Ordination, yet none of them in their Superstitious way; none of them have the stamp of Divine Institution to be used as Sacraments. None of them are Seals of the Covenant of Grace, and therefore they are no Sacraments, but Popish additions, whereby they would seem to make amends for their taking away the Second Commandment out of the Decalogue, as contrary to their Image-Worship; whereas both such as add, and such as take away from Gods Laws and Institutions are under a severer Curse than any of the Anathema’s and Curses of the Popish Councils. If any man add to these things, God shall add unto him the Plagues that are written in this Book: and if any man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the book of life.

What is the outward sign or element in Baptism?

The outward sign or Element in Baptisme is Water, and that pure Water; so that the addition hereunto of Oyl, Salt, and Spittle, by the Papists in Baptisme, is an abominable profanation of the Ordinance. Can any man forbid water that these should not be Baptised? Acts 10:47 Our bodies washed with pure water. Hebrews 10:22

What is the thing signified by Water in Baptism?

The thing signified by Water in Baptisme is the bloud of our Lord Jesus

What is the outward action in Baptism?

The outward action in Baptism is washing of the body with Water, which is all that the word Baptizing doth signifie, and which may be fitly done by pouring water upon the face to represent Christs bloud poured out for us; or by sprinkling water upon the face to represent the blood of sprinkling, with which the heart is sprinkled. Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Is it not necessary to dip or plung the body into the water in Baptism, when the Scripture telleth us of several that went down into the water when they were baptized; and we are to be buried with Christ in baptism, and therefore plung’d and covered with Water in Baptism as Christ was covered with earth in the grave?

It is not necessary that the body should be dip’d or plung’d all over in Baptism, for 1. When we read of some that went down into the water when they were Baptised, we do not read that they were dip’d or plung’d over head and ears, they might be baptised by pouring or sprinkling the water upon their faces: yea in some places which the Scripture telleth us persons were Baptized. Travellers tell us they are but ankle deep, in which it was impossible they could be plung’d all over; and Aenon, where it is said there was much water, the original words do not signifie deep waters but many streams which are known to be shallow and not fit to plunge the body into. 2. Though some went down into the water when they were baptised, yet the Scripture doth not say that all did so, but most probably water was brought into the house when the Jaylor and all his houshold were baptised in the night, and not that he suffered the Apostles (then prisoners) to go forth, and that he with them should go out with all his houshold, and leave all the other prisoners alone, to seek some River to be baptised and plunged into. 3. The Burying with Christ by Baptism doth signifie the burying of sin in the soul by the baptism of the spirit, and not the burying of the body and covering it all over in the baptism of water. 4. There is a baptising or washing, as was said in pouring or sprinkling water on the body; and as our Saviour told Peter when he would have been washed all over by him, that the washing of the feet was sufficient: so the washing of the face is sufficient, especially for Infants, who in our colder Climates cannot be plung’d in a River without manifest hazard of their lives, which none can prove by Scripture to be necessary.

What doth the washing of the body with water represent and signifie?

The washing of the body with water in Baptism doth represent & signifie the washing of the soul from sin by the bloud of Jesus Christ, That loved us and washed us from our sins in his own bloud.

In whose name are persons to be Baptised?

Persons are to be Baptised in the name of the Father, and of the Son, and of the Holy Ghost, Go therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost.

What is to be understood by the Baptising in the name of the Father, and of the Son, and of the Holy Ghost?

By Baptising in the name of the Father, and of the Son, and of the Holy Ghost, is to be understood, not only a naming of the Father, Son and Holy Ghost, but a Baptising in the Authority, and into the Faith, Profession and Obedience of the Father, Son and Holy Ghost.

What is signified, sealed and engaged on Gods part by our being Baptised in his Name?

There is signified, and sealed, and engaged on Gods part by our being baptised in his Name. 1. His ingrafting us into Christ. 2. His making us partakers of the benefits of the new Covenant, Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death?

What is meant by our ingrafting into Christ?

By our ingrafting into Christ, is meant our being cut off from our old stock of nature and being joyned unto Jesus Christ, whereby we come to draw virtue from him as from our root, that we may grow up in him and bring forth fruit unto him, I am the Vine, ye are the Branches. John 15:5 Thou being a wild Olive Tree, wert grafted in amongst them, and with them partakest of the root and fatness of the Olive Tree. Romans 11:17

What are the benefits of the Covenant of grace which by Baptism we are made partakers of?

The Benefits of the Covenant of Grace which by Baptism we are made partakers of are: 1. Admission into the visible Church, Go teach all Nations baptizing them, &c. Matthew 28:19 2. Remission of sins by Christs blood, Be baptized every one of you in the name of Jesus Christ for the Remission of sins. Acts 2:38 3. Regeneration and Sanctification by Christs Spirit, According to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost. Titus 3:5 4. Adoption, together with our union unto Christ, For ye are the Children of God by faith in Jesus Christ; For as many of you as have been baptized into Christ, have put on Christ. Galatians 3:26–27 5. Resurrection to everlasting life, If the dead rise not at all, why are they baptized for the dead? 1 Corinthians 15:29 We are buried with him by baptism into death, &c. If we planted together in the likeness of his death, we shall be also in the likeness of his resurrection. Romans 6:4–5

What is sealed and engaged on our part by being baptized in the Name of the Father, Son and Holy Ghost?

By our being baptized in the Name of the Father, Son and Holy Ghost, is sealed and engaged on our part, that we will be the Lords, and that 1. wholly, Soul and Body, with all our powers, faculties, members, are to be employed by him as instruments of righteousness and new obedience; and 2. only the Lords, and therefore we engage to renounce the service of the Devil and the Flesh and World, and to fight under Christs Banner against these enemies of the Lord and of our Souls, We are buried with him by baptism into death, that as like Christ was raised from the dead by the Glory of the Father, even so we also should walk in newness of life. Reckon ye your selves to be dead indeed unto sin, but alive unto God. Let not sin therefore reign that you should obey it in the lusts thereof; neither yield your members as instruments of unrighteousness unto sin; but yield your selves unto God as those that are alive from the dead, and your members as instruments of righteousness unto God.

Is Baptism to be administred unto all?

Baptism is not to be administred unto all, nor to any that are out of the visible Church, because they being out of the Covenant have no right unto the Seals of the Covenant, At that time ye were without Christ, being aliens from the Common-wealth of Israel, and strangers from the Covenant of Promise, having no hope, and without God in the world.

May not Heathens and Infidels be baptised?

Heathens and Infidels which are without the Church whilst they continue Infidels, ought not to be baptised; but if upon the preaching of the Gospel unto them they repent and believe, and make profession of their faith and resolution of obedience, they are hereby vertually within the Church, and then have a right to this Ordinance of Baptism, and it ought not to be denied unto them, And he said, go ye into all the world, and preach the Gospel unto every creature, He that believeth and is baptized, shall be saved, &c.

May no Infants be Baptized?

No Infants of Heathens and Infidels, whilst such, may be baptised, because both Parents and Children are out of Covenant. 2. The Infants of Christian and believing Parents being visible Church-members, may, and ought to be baptized.

How do you prove that the Infants of such as are visible Church-members may and ought to be baptised?

That the Infants of such as are visible Church-members, may, and ought to be baptised, may be proved, because they are in Covenant, and the promise of the Covenant belonging unto them, this seal of the Covenant doth belong unto them also, The Promise is to you and to your Children. Acts 2:39 It is upon the account of the promise of the Covenant that any have the seal; hence it was that not only Abraham, but all his seed whilst in their infancie received the seal of Circumcision, because the promise of the Covenant was made to both, and by the same reason, not only believing parents, but also their infants are to receive the Seal of Baptism, the promise being made unto both; I will establish my Covenant between me and thee, and thy seed after thee, to be a God to thee and thy seed after thee. This is my Covenant which ye shall keep between me and you, and thy seed after thee, every man-child among you shall be Circumcised. Genesis 17:7, 10

How do you prove that because the Infants of the Jews under the Law, had the promise and Seal of the Covenant of Grace, namely, Circumcision, whereby they were admitted to be visible Church-members, therefore that the Infants of Christians under the Gospel have the promise of the Covenant of Grace, and ought to have the Seal of Baptism, to admit them to be visible Church-members also?

1. That the Infants of Christians have the Promise of the Covenant of Grace made with Abraham is evident, because that Covenant was an everlasting Covenant, I will establish my Covenant for an everlasting Covenant to be a God to thee and thy seed after thee; Genesis 17:7 Which Covenant Christ is the Mediator of, and it is renewed in the New Testament with all Believers, and that as fully as under the Law, and therefore if the Infants under the Law were included, the Infants under the Gospel are included too 2. That the priviledge of Infants being made Church-members under the Law, doth belong to the Infants of Christians under the Gospel, besides the parity of reason for it, and equality of right unto it, it is evident, because this priviledge was never repealed and taken away under the Gospel.

How do you prove that the priviledge of Infants, being made visible Church members under the Gospel, was never taken away?

That the priviledge of Infants being made visible Church-members, was never taken away under the Gospel, is evident; 1. Because if this Priviledge were repealed, we should have some notice of its repeal in the Scripture; but we have no notice or signification of Gods will to repeal this priviledge throughout the whole Book of God. 2. Because Christ did not come to take away or straighten the priviledges of the Church, but to enlarge them; and who can upon Scripture-grounds imagine that it was the will of Christ, that the Infants of the Jewish Church should be Church-members, but the Infants of the Christian Church should be shut out like Heathens and Infidels. 3. Because the Scripture is express that the Infants of Christians are holy, Else were your Children unclean, but now are they holy, 1 Corinthians 7:14 as the Jews are called in Scripture, a holy Nation, because by circumcision they were made visible Church-members; so the Infants of Christians as well as themselves are called holy, that is, federally holy, as they are by Baptism made visible Church-members.

How doth it appear that Baptism doth make members of the visible Church?

That Baptism doth make members of the visible Church under the Gospel is evident, because it is the Sacrament of Initiation and admission into the Church, which our Saviour gave his Disciples Commission to admit persons by, into his Church, Go teach all Nations baptizing them, &c. Matthew 28:19 or make and admit Disciples, as the Greek word signifieth, Disciple them.

But doth not Christ first require that people should be taught & believe, at least make a profession of their faith before they be baptized, and therefore all Infants being uncapable of being taught and making profession of their faith, are they not hereby excluded the priviledge of Baptism?

That which our Saviour required of teaching and an actual profession of Faith before Baptism, is to be understood of the Heathen Nations, unto whom he sendeth his Apostles to preach, who without this, were not to be baptized: but there is not the same reason concerning the infants of such who are themselves members of the visible Church. 2. The Infants of Church-members being uncapable of being taught, and making an actual profession of Faith, doth no more exclude them the priviledge of Baptism, than their being uncapable of working doth exclude them the liberty of eating, when the command is express, If any work not, neither shall he eat: 2 Thessalonians 3:10 Notwithstanding which command, Infants being uncapable of working, yet they may eat; and so infants being uncapable of professing their Faith may be baptised. 3. Infants though they are uncapable of being taught by men, and making an actual profession of their Faith, yet they are capable of the Grace of the Covenant by the secret work of the Spirit; for of such is the Kingdom of Heaven; and who will say that all infants dying in their infancie are damn’d? as they must be, if they be uncapable of the Grace of the Covenant; and if they be capable of the Grace of the Covenant, they are capable of this Seal of Baptism.

How can Infants have right to Baptism, when we do not find throughout the whole New Testament, either Precept or Example for their Baptism?

1. The Ordinance of Baptism as to the substance of it is expresly appointed by our Saviour in the New Testament; but it is not needful that the circumstance of the time of its administration should be appointed too, when the time may be so clearly deduced by Scripture consequence. 2. We do not find in the Scripture any precept or example in the very words that women shall partake of the Lords Supper; yet we believe that they did partake of the Lords Supper in Scripture-time; and they being Church-members, and Believers, capable of the actual exercise of Grace, have an undoubted right unto that Sacrament. 3. We have proved from Scripture, that Christian Infants have a right to be Church-members, and therefore they have a right to Baptism, which admits them hereunto, and that there is no Scripture-repeal of this priviledge. 4. We have no precept or example concerning the Infants of such as were baptized themselves, that they should, or that any of them were kept unbaptized from their infancie until they were grown up unto years of maturity, and did make an actual profession of their Faith, and then did receive the Ordinance of Baptism; and why then will any do this which they have no Scripture-precept nor example for? 5. There is great probability that the Infants of Believers in some recorded places of Scripture were baptized in their infancie, where whole housholds were baptized together, it is not said that the infants in such houses were excluded; and why then should we exclude infants from the Ordinance, whom God hath no where excluded?

How many things are most considerable in the Lords Supper?

There are eight things most considerable in the Lords Supper. 1. The Nature of it. 2. The Author of it. 3. The outward Elements and Actions 4. The internal Mysteries, or the things signified. 5. The Subject of it, or the Persons that have right to receive it. 6. The manner how it is to be received. 7. The Benefits of it. 8. The End of it.

What is the Lords Supper, as to the nature of it?

The Lords Supper as to the Nature of it, is a Sacrament and Seal of the Covenant of Grace, wherein the mutual obligations both on Gods part, and on our part, which are made in Baptism, are renewed and confirmed.

Who is the Author of the Lords Supper?

The Lords Supper is a Sacrament, not of mans invention, but our Lord Jesus Christ is the Author of it, and it is of his appointment and institution, For I have received of the Lord that which also I delivered unto you, that the Lord Jesus took bread, &c.

When did the Lord Jesus institute and appoint this Sacrament of his Supper?

The Lord Jesus did institute and appoint this Sacrament of his Supper the same night in which he was betrayed, The Lord Jesus the same night in which he was betrayed took bread. 1 Corinthians 11:23 It was at night, because it was to succeed and come in the room of the Passeover: It was the same night in which he was betrayed, because it was to be a commemoration of his death.

Are not Christians bound to receive this Sacrament at night, when our Saviour did first institute and administer it, and the Apostles did first receive it at night?

We are no more bound from this example to receive this Sacrament at night, than we are bound to receive it in an upper room, and but twelve in a company, which was the practice in the first institution. We have not the same reason for receiving it at night as the Apostles had, who were then to eat the Passeover before; and although the time of receiving it be an indifferent thing, yet the noon (the time when our Saviour gave up the ghost) seemeth to be the most sutable time for the receiving of it; especially since at that time both body and mind are ordinarily in the best disposition for receiving it with the greatest activity and the least faintness and weariness.

In what posture should the Sacrament be received?

The Table posture seemeth to be the most decent, and not to be esteemed irreverent, when Christ himself was present and did administer it to them.

By whom is the Sacrament of the Lords Supper to be administred?

The Sacrament of the Lords Supper, as also the other of Baptism, is to be administred by none but such as are the Ministers of Jesus Christ, called and installed in this Office according to Scripture-rule; such are Christs Embassadors, and none but such have authority to exhibit or apply the Broad Seals of the Kingdom of Heaven.

What are the outward signs and elements in the Lords Supper?

The outward signs and elements in the Lords Supper, are Bread and Wine.

What Bread is to be used in the Lords Supper?

Ordinary Bread is to be used, and not Wafers, after the manner of the Papists, and it is most decent that it be white bread.

What Wine is to be used in the Lords Supper?

Any kind of Wine may be used in the Lords Supper; we read that Christ drank of the fruit of the Vine with his Disciples, but what sort of Wine is not said; yet it seemeth most sutable and most lively to represent the blood of Christ when the Wine is of a red colour, such as Tent, or Claret Wine.

May and ought all that receive the Lords Supper, receive it in both Elements, the Bread and Wine too?

All that receive the Lords Supper, may and ought to receive it in both Elements, the Bread and also the Wine; this is evident from the directions which the Apostle doth give unto the Corinthians in general about their receiving this Sacrament, wherein he joyns the Cup and the Bread together, as belonging to all that did receive, As often as ye eat this Bread, and drink this Cup, ye do shew the Lords death till he come. Let a man (that is any man, and not the Minister only) examine himself, and so let him eat of that Bread and drink of that Cup. 1 Corinthians 11:26, 28 And therefore the practice of the Papists in taking away the Cup from the people is unwarrantable and injurious.

What are the outward actions in this Sacrament of the Lords Supper?

The outward actions in this Sacrament of the Lords Supper: 1. On the Ministers part, are his blessing the Elements, and setting them apart for this Sacramental use, by reading the words of Institution, with thanksgiving and prayers unto God for his blessing; his taking the Bread and breaking it; his taking the Cup and distributing both the Bread and Wine unto the people in the words of our Saviour when he first did institute this Sacrament. 2. On the part of the people, the outward actions are their taking the Bread and Wine, and eating the one and drinking the other.

What is signified and represented by the Bread and Wine in this Sacrament?

By the Bread and Wine in this Sacrament is signified and represented the body and blood of Christ, Take, eat, this is my Body. This Cup is the New Testament in my blood.

Is not the Bread in this Sacrament transubstantiated and turned into the real Body of Christ, when our Saviour telleth his Disciples expresly, This is my Body?

The Bread in this Sacrament is not transubstantiated and turned into the real Body of Christ, but is only a sign and representation of Christs Body.

How do you prove that the Bread in this Sacrament is not turned into the real body of Christ?

That the Bread in this Sacrament is not turned into the real Body of Christ, may be proved by divers Arguments. Arg. 1. It is evident both unto sense and reason, that the Bread after consecration remaineth Bread as it was before. 1. It is evident unto sense, the quantity or bigness of bread remaineth, the figure of bread remaineth, the locality or place of bread remaineth; the colour, tast, and smell of bread remaineth, and nothing in the World is more evident unto sense, than the bread in the Sacrament, no alteration in the least unto sense being made by its consecration. 2. It is evident unto reason, that the bread cannot be turned into another substance, and the accidents not be at all changed or altered; when our Saviour turned water into wine, the water, as it lost its substance, so also it lost its colour, tast, smell and other accidents, and the wine made of water had the colour, tast and smell of wine, as well as the substance of wine; but in the Sacrament, there is no other colour, tast, figure, or any accident but of bread, and therefore in reason there is no other substance but of bread: In the Sacrament we must either cloath the body of Christ with the accidents of bread, and say that his Body is of such a figure, taste and colour as the Bread is, which would render him ill-favoured, ill-shapen, and debase his body (so glorious now in heaven) into the likeness of bread, which is such an absurd blasphemy that none will affirm; or else, if the accidents of bread cannot be attributed unto Christs body, and yet the substance of bread be gone, and the substance of Christs body come into its room; then the accidents of bread do exist without a subject, which is most absurd and contradictory unto reason; we perceive by our senses such a colour, taste and figure, it cannot be the body of Christ that is of such a colour, taste and figure; and if there be no other substance in the room that hath these accidents; hence then it follows, that it is nothing which hath this colour, taste and figure, and that in the Sacrament there is a white nothing, a sweet nothing, a loaf of nothing, a piece of nothing, which is a ridiculous absurdity; nothing is more evident unto reason than that the substance of the bread remaineth unchanged, whilst the accidents remain unchanged. Arg. 2. If the bread in this Sacrament be turned into the real Body of Christ, then either there are so many bodies of Christ as there are pieces of bread eaten in all Sacraments, or else they are all one and the same body. 1. It cannot be that there should be so many bodies of Christ as there are pieces of bread eaten in all Sacraments, because, first Christ would then be a Monster with many thousands, yea, millions of bodies. Secondly, It would lie in the power of any Minister to make as many bodies of Christ as he pleased, or that God should be bound to work a miracle every time the bread is consecrated. Thirdly, This cannot consist with Christs unity. Fourthly, none of Christs bodies, but one, would be the body which was born of the Virgin Mary, and that died upon the Cross. Fifthly, all these bodies, but the one he hath in heaven, would be without a soul, & so altogether insufficient to save the soul, or to confer any spiritual life or grace by the feeding upon them in this Sacrament; therefore it cannot be that there should be so many bodies of Christ as there are pieces of bread eaten in all Sacraments. 2. Neither can it be one and the same body of Christ which the bread in the Sacrament is turned into, for then it would follow, First, That Christs body is both visible & invisible, visible in Heaven & invisible in the Sacrament. 2. That one and the same body of Christ is present in divers places at the same time, in heaven & in divers places of the earth; & to say that one & the same body which is circumscribed by one place, is at the same time present in a thousand other places, is abhorrent unto all reason, and it is in effect to say, it is where it is not, and it is not where it is; which is an absurd contradiction. If Christs body be in heaven, it is not in the Sacrament: if it be in the Sacrament, it is not in heaven. Christs body is not divided, and so by parts in one place and in another at the same time; neither is Christs body infinite and so present in divers places together as God is present; for then his body would cease to be a body; therefore Christs body canot be in divers places together, therefore being in heaven, it is not present in the Sacrament. Arg. 3. If the bread in the Sacrament be turned in the real body of Christ, then after the eating of it, either it returneth to heaven which it cannot do, because it is there already; or else it remaineth with them that eat it; and if so, then Christs body in part would be turned into the substance of our bodies, and if we are wicked, when these same bodies are raised, it would be tormented for ever in hell; part also of Christs body would go into the draught & be subject to corruption; either of which to affirm is most horridly blasphemous, therefore the Popish tenent of Transubstantiation is to be abominated by all Christians. Arg. 4. If the bread in this Sacrament were turned into the real body of Christ, both the nature and end of the Sacrament would be destroyed; the nature of the Sacrament is to be a sign, the end of it is to be a remembrance of Christ; both which suppose Christs body to be absent, which this Sacrament is a sign and remembrance of, whereas, if the bread were turned into Christs body it would be present. Arg. 5. It is bread which is eaten in this Sacrament, and not the body of Christ, and so it is termed by the Apostle, As often as ye eat this bread, 1 Corinthians 11:26 not this body of Christ, Whosoever shall eat this bread unworthily, &c. 1 Corinthians 11:27 Let a man examin himself and so let him eat of that bread, 1 Corinthians 11:28 and if it be bread which is eaten in this Sacrament, surely the bread is not turned into the real body of Christ.

But are not the words of our Saviour plain in his institution of this Sacrament; This is my Body? and would he have said it, had not the bread been turned into his real body?

If all Scripture expressions besides were to be understood litterally, then there would be some reason that this expression should be so understood too; but we frequently find figurative expressions in the Scripture, and that concerning Christ, That Rock was Christ. 1 Corinthians 10:4 Jesus Christ himself being the chief corner stone, Ephesians 2:20 is Jesus Christ therefore turned into a rock or stone? In the same sense as in the Jewish Sacrament the Paschal Lamb is called the Passeover, the bread in the Christian Sacrament is called the body of Christ; The Paschal-Lamb could in no proper sense be the Passeover which was the action of the Angel in Passing over the houses of the Israelites, when he destroyed the first-born of the Aegyptians: what absurdity is it to say, that the Paschal-Lamb was turned into this action of the Angel; surely a present substance could not be turned into an accident or action which was long before; but it was a sign or commemoration of that action: so the bread in this Sacrament is not properly the body of Christ, and so one body turned into another without its accident; but the bread is a sign of the body of Christ, and a commemoration of Christs body which was Crucified for us.

But cannot God by his infinite power turn the bread into the real body of Christ? and if he can do it, why may we not believe that he really doth it, when Christ saith This is my Body?

Although God by his infinite power can do all things which are possible unto true power; yet we may safely say that God cannot do any thing which implieth imperfection, and weakness; such as to make contradictions true, and to introduce ridiculous absurdities, and blasphemous consequences; which he should do, if he should turn the bread in the Sacrament, but without the Transmutation of its accidents, into the real body of Christ.

How doth the Bread and Wine in this Sacrament represent the Body and Blood of Christ?

The Bread and Wine in this Sacrament doth represent the Body and Blood of Christ, in that, as the Bread and Wine doth nourish, strengthen and refresh the body, and satisfie the natural appetite; so the Body and Blood of Christ received in this Sacrament doth nourish, strengthen, and refresh the Soul, and satisfie the spiritual appetite.

What is represented by the actions of the Minister in taking the Bread and breaking it, and taking the Cup and giving both unto the people?

By the actions of the Minister in taking the Bread and breaking it, and taking the Cup and giving both unto the people, is represented Gods taking his Son, and giving him to be broken and Crucified upon the Cross for us, and withal, his giving him in this Sacrament unto us to be our Redeemer and Saviour.

What is represented by the actions of the people in recieving the Bread and Wine, and feeding upon them?

By the actions of the people in receiving of the Bread and Wine, and feeding upon them, is represented their receiving of Jesus Christ, given to them by the Father, and feeding upon him in the Sacrament.

Do all that receive this Sacrament partake really of the Body and Blood of Christ with the benefits of the New Covenant?

None but worthy Receivers do receive and partake really of the Body and Blood of Christ with the Benefits of the New Covenant.

How do Worthy Receivers really partake of the Body and Blood of Christ with his benefits?

The worthy Receivers do partake really of the Body and Blood of Christ, with all his Benefits. 1. Not after a corporal and carnal manner, and by conjunction of his real body and blood unto their body, as meat and drink is really joyned unto them in their eating and drinking thereof. But 2. It is by Faith that Christs body and blood is really but spiritually joyned unto their Souls, and the vertue and efficacy, the fruits and benefits of his death are applyed by them, whereby they receive spiritual nourishment and growth in grace, The Cup of Blessing which we bless is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ?

How do Believers receive spiritual nourishment and growth in grace in and by this Sacrament?

Believers receive spiritual nourishment and growth in grace in and by this Sacrament. 1. As they draw virtue from Christs death for the crucifying of the flesh, for mortifying and purging away sin which doth hinder their spiritual nourishment and growth. 2. As the Lord doth convey by his Spirit and they do receive in this Sacrament by Faith further supplies of his grace, which by his death he hath purchased for them, and which in his Covenant of Grace (whereof this Sacrament is a Seal) he hath promised unto them.

What is the End of this Sacrament of the Lords Supper?

The End of this Sacrament of the Lords Supper is the shewing forth of Christs death, by the receiving of which, Christians do publickly own, and give testimony of their belief in, and hopes of Salvation by a Crucified Lord, For as often as ye eat this Bread and drink this Cup, ye do shew the Lords death till he come.

What is it to receive the Lords Supper worthily?

To receive the Lords Supper worthily, is not to receive it meritoriously, as if we were to bring any merit or worth of our own thereunto, for so none can be worthy of Christ, or any of his benefits. 2. We receive the Lords Supper worthily, when we receive it with due preparation before we come to it, and with sutable behaviour when we are at the Table of the Lord.

What is that Preparation which is required to the worthy receiving the Lords Supper?

There is required to the worthy receiving of the Lords Supper. 1. Habitual preparation, that the persons who receive it be in a state of Grace. 2. Actual preparation, that their Graces be drawn forth into exercise.

What is requisite for the obtaining of this Habitual and Actual preparation in order to our worthy receiving?

It is requisite for the obtaining this Habitual and Actual preparation in order to our worthy receiving, that we examine our selves, But let a man examine himself and so let him eat of that bread and drink of that cup.

Wherein we are to examine our selves in order to our preparation for this Sacrament?

We are to examine our selves in order to our preparation for this Sacrament. 1. In our knowledge to discern the Lords body which is represented by the Bread, Not discerning the Lords Body. 1 Corinthians 11:29 2. In our Faith to apply Christ and feed upon him, and so to draw vertue and spiritual nourishment from him, Examine your selves whether you be in the Faith. 2 Corinthians 13:5 In our repentance, self-judging and godly sorrow for our sins which hath brought sufferings upon our Lord, For if we would judge our selves we should not be judged. 1 Corinthians 11:31 4. In our Love to Christ, who in his death hath express’d such love to us, and in our love one to another, who are redeemed by the same blood. 5. In our new and sincere obedience to the Gospel, which we must engage in, and be fully resolved in the strength of the Lord to perform, before we can worthily receive this Sacrament, Therefore let us keep the feast, not with the old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. 1 Corinthians 5:8

What is requisite by way of preparation for this Sacrament, besides self examination?

By way of preparation for this Sacrament, besides self-examination, there is requisite, Prayer to God for his presence, blessing and assistance of his Spirit; and meditation in order to the exciting of our affections, and the drawing forth of our Grace into exercise.

Who are they that come to the Lords Table unworthily?

1. Such come to the Table of the Lord unworthily as have no habitual preparation being in a Graceless and Christless state; who having no faith can neither discern the Lords body, nor spiritually feed upon him; who being without repentance, love, and new obedience, can neither bring glory to the Lord, nor enjoy Communion with him by receiving this Sacrament. 2. Such also come to the Table of the Lord unworthily, who although they are gracious, and have habitual preparation, yet take no care by self-examination, prayer and meditation to attain actual preparation, whereby they displease God, and lose also the benefit of the Ordinance.

If such as are gracious do take pains in self-examination and other duties to get their hearts prepared, and yet they are still out of frame, would they not be unworthy receivers, should they come to the Lords Table?

When such as are gracious do by self-examination and other duties endeavour to get their hearts prepared, though they find them out of frame, they ought to come to the Lords Table, because God may bring them into frame in and by the Ordinance; however they must wait there, and attend upon God out of obedience when they cannot do it with sensibly melting, warm, and delightful affections, and their sincerity through Christ will be accepted.

When we doubt and fear whether we be truly gracious, may we come to the Lords Table?

We may and ought to come to the Lords Table, although under doubts and fears, if we have a sense of our need of, and hungring desires after Jesus Christ, together with resolutions to give up our selves in Covenant to the Lord: this Sacrament being a means of getting evidences of Gods love; and when we cannot come with assurance, we may come for assurance.

What must be our behaviour at the Table of the Lord that we may be worthy receivers?

That we may be worthy receivers, our behaviour at the Table of the Lord must be humble and reverent as to the outward gesture of our bodies, and inward frame of our hearts; we must seriously mind the outward elements and actions, looking chiefly to the things signified, represented and exhibited in the ordinance; we must meditate upon Christs death so disgraceful and painful for us; grieving for our sins the cause of it, hungring and thirsting after him and the benefits purchased by his death, applying the promises of the Covenant and New Testament which is of full force through the death of Testator, drawing nourishment and all needful spiritual supplies from him, in whom all fulness doth dwell, rejoycing in his love, giving thanks for his Grace, renewing our Covenant, and mingling all especially with faith and most endeared love to the Lord, and with love in him one to another.

What is required of worthy receivers after they come from the Table of the Lord?

It is required of worthy receivers after they come from the Table of the Lord, that they examine themselves as to their carriage and success; if they have not met with God and have been out of frame, that they enquire into the cause, mourn for their defects, be earnest for a pardon, and by after-pains labour to get the benefit of the Ordinance, and withal endeavour to amend for the future: If they have met with God and been enlarged and sweetly refreshed, they must be very thankful for assistances and enlargements, labour to retain the sweet relish they have had still upon their spirits; they must endeavour to draw more and more vertue from Christ for the crucifying the world and the flesh; they must be very watchful against Satan, sin and carnal security; they must be careful to perform their Vows and keep the Covenant which they have renew’d.

What is the sin of unworthy receiving the Lords Supper?

The sin of unworthy receiving the Lords Supper is, that such are guilty of the body and blood of the Lord, that is, they are guilty of an affront and indignity which they offer to the Lords body and blood, Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.

What is the danger of our unworthy receiving the Lords Supper?

The danger of our unworthy receiving the Lords Supper, is the eating and drinking judgment to our selves; that is, provoking the Lord by our unworthy receiving, to inflict temporal, spiritual and eternal judgments upon us, For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body; For this cause many are weak and sickly among you, and many sleep.

How many parts are there in Prayer?

There are three parts in Prayer, Petition, Confession and Thanksgiving, but most properly Prayer doth consist in Petition.

What kind of Petition is Prayer unto God?

The Petition of the lips without the desire of the heart may be accounted Prayer by men, but it is no acceptable Prayer unto God, which is an offering up of the desires unto him, and pouring forth of the heart before him, Trust in him at all times ye people, pour out your hearts before him.

Unto whom are we to direct our Prayers?

We are to direct our Prayers to God only, Hearken unto the voice of my cry, my King and my God, for unto thee will I Pray; my voice shalt thou hear in the morning, in the morning will I direct my Prayer unto thee, and will look up.

Why are we to direct our Prayers only unto God?

We are to direct our Prayers only unto God, 1. Because Prayer is a part of religious worship, and God is the only object of religious worship, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:10 2. Because God only is every where present to see his People and to hear their Prayers, The eyes of the Lord are upon the righteous, and his ears are open unto their cry. Psalm 34:15 3. Because God only can answer our Prayers by fulfilling our desires and giving the things which we pray for and stand in need of, The Lord is nigh unto all them that call upon him; he will fulfil the desires of them that fear him; he also will hear their cry and save them. Psalm 145:18–19

For what things may we pray unto God?

1. We may not pray for the fulfilling of any sinful desires, Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. James 4:3 2. We may and ought to pray unto God only for such things as are agreeable unto his will, And this is the confidence that we have in him, that if we ask any thing according to his will he heareth us; and if we know that he hear us, we know that we have the Petitions that we desired of him. 1 John 5:14–15

What are the things agreeable unto Gods will which we may pray for?

The things which we may pray for are not all things which are agreeable unto his secret will; for thus all things which come to pass, even the worst of sins which are committed are agreeable unto God’s secret Counsel and eternal Determination: But all things which are agreeable unto God’s revealed Will in his Word, we may pray for; such as the pardon of our sins, the supplies of his Grace, spiritual life and strength here, eternal life and Glory hereafter, deliverance from spiritual and eternal evils; also whatever temporal good things we stand in need of, and all those things which either expresly or inclusively he hath promised in his Covenant unto us.

In whose name ought we to pray unto God?

We ought to pray unto God onely in the Name of the Lord Jesus Christ, Whatsoever ye shall ask in my Name, that I will do, that the Father may be glorified in the Son; If ye ask any thing in my Name, I will do it.

What is it to pray unto God in the Name of Christ?

To pray unto God in the Name of Christ, is not barely to mention the Name of Christ with our lips in the Conclusion, or any part of our Prayers; but it is by faith to mention his Name, depending upon Christ alone for admittance and access unto God in Prayer, for acceptance, audience, and a gracious return unto our prayers, In whom we have boldness, and access with confidence by the faith of him.

Why must we pray unto God in the Name of Christ?

We must pray unto God in the Name of Christ, because God being so infinitely holy and jealous, so infinitely just and righteous, and we being so unholy and sinful, and our prayers at best so imperfect and so mingled with defilement, that neither our persons would find acceptance, nor our Prayers any audience with God, without the Name and Mediation of Christ, and the mixture of the sweet incense of his Merits, with our Prayers to take away the ill savour of them, and the using of his interest with the Father upon his account alone, to give an answer unto them, And another Angel came and stood at the Altar (that is, the Lord Jesus Christ, who is the Angel of the Covenant) having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne: And the smoak of the incense which came with the Prayers of all Saints, ascended up before God out of the Angels hand.

May we not make use of the Name of Angels, and the Virgin Mary, and other Saints in prayer, directing our prayers unto them to help us, at least to improve their interest in Heaven for us, as the Papists do teach and practice?

1. It is Idolatry to direct our Prayers unto any Creature, God being the alone object of this and all other religious worship, therefore we ought not to direct our Prayers unto Angels (who have refused worship) much less unto any Saints, Let no man beguil you of your reward in a voluntary humility and worshipping of Angels, Colossians 2:18 And I fell at his feet to worship him; and said, see thou do it not, I am thy fellow servant, &c. Revelation 19:10 2. There is but one Mediator and intercessor in Heaven for us, namely the Lord Jesus Christ, & it is an affront to him to make use of any Angels or Saints as our intercessors, There is one God, and one Mediator between God and Man, the Man Christ Jesus, 1 Timothy 2:5 If any man sin we have an Advocate with the Father, Jesus Christ the righteous. 1 John 2:1 3. We have neither precept nor example in Scripture for, nor any promise unto any Prayers which we shall make either unto, or by, either Angels or Saints. 4. The chiefest Saints in Heaven are ignorant of our condition on earth, neither can they, where they are, hear, much less give answer unto our prayers, and therefore are unfit to be the object of our Prayers, or to make particular intercession for us, Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not. Isaiah 63:16 Therefore the doctrine and practice of the Papists herein, is both un-allowable, and abominable.

How must we pray unto God that our Prayers may be acceptable unto him and answered by him?

That our Prayers may be acceptable unto God and answered by him, we must pray; 1. With Sincerity, Let us draw near with a true heart. Hebrews 10:22 2. With Humility, Lord thou hast heard the desires of the humble. Psalm 10:17 3. With Faith, Let him ask in Faith. James 1:6 4. With fervencie, The effectual fervent Prayer of a righteous man availeth much. James 5:16 5. With Perseverance, Men ought always to pray and not to faint. Luke 18:1 6. We must look after our Prayers and wait for a return, Therefore I will look unto the Lord: I will wait for the God of my Salvation; my God will hear me. Micah 7:7

Can we our selves pray thus acceptably unto God?

We cannot of our selves pray thus acceptably unto God, without the Spirit of God to help our infirmities, and to teach us both for what and how to pray, Likewise the spirit also helpeth our infirmities; for we know not what we should pray for as we ought, but the spirit maketh intercession for us, with groanings that cannot be uttered: And he that searcheth the hearts knoweth what is the mind of the spirit; because he maketh intercession for the Saints according to the will of God.

Doth God accept and answer all the Prayers that are offered unto him?

God doth not accept and answer the Prayers of the wicked, The Sacrifice of the wicked is an abomination unto the Lord; but the Prayer of the upright is his delight. Proverbs 15:8 2. God doth not accept the Prayers of his own people when they regard iniquity in their hearts, If I regard iniquity in my heart, the Lord will not hear my Prayer. Psalm 66:18 3. God doth accept the Prayers of his people which are offered up unto him in the Name of Christ, and by the help of the Spirit, and which are for things agreeable unto his will; so that he either giveth the things unto them which they pray for, or else something that is equivalent or better for them.

What is the second part of Prayer?

The second part of Prayer is Confession of our sins, with which our Petitions for pardon and supply of our wants should be introduced.

What sins should we make confession of in Prayer?

In Prayer we should make confession of our Original and Actual sins, against Law and Gospel; of Omission and Commission in thought and heart, of lip and life, with the aggravations of them: acknowledging withal, our desert of temporal, spiritual and eternal judgments and punishments for them, I acknowledge my sin unto thee, and mine iniquity have I not hid. Psalm 32:5 Against thee, thee only have I sinned, and done this evil in thy sight: Behold I was shapen in iniquity, and in sin did my mother conceive me. Psalm 51:4–5 O Lord unto us belongeth confusion of face, because we have sinned against thee. Daniel 9:8

How ought we in Prayer to make confession of sins?

We ought in Prayer to confess our sins humbly, fully, freely, with grief for them, and hatred of them, with full purpose and full resolution, in the strength of the Lord, not to return again unto the practice of them.

What is the third part of Prayer?

The third part of Prayer is thankful acknowledgment of Gods mercies temporal and spiritual here, and the promises of life and happiness in the other world; which we ought to acknowledg with admiration, faith, love, joy, and all kind of suitable affections, By prayer and suplication with thanksgiving let your requests be made known unto God.

What is generally useful for our direction in Prayer?

The whole Word of God is generally useful for our direction, as it containeth plenty of matter for Prayer, guideth as to the manner of it, and aboundeth with variety of expressions which most fitly may be used in it.

What is the special Rule for direction in Prayer?

The special Rule for direction in Prayer, is that form of Prayer which Christ taught his Disciples, commonly called the Lords Prayer, After this manner therefore pray ye, Our Father which art in Heaven, Hallowed be thy Name, &c.

How many parts are there in the Lords Prayer?

There are three parts in the Lords Prayer, the Preface, the Petitions, and the Conclusion.

What is the Preface of the Lords Prayer it self?

The Preface of the Lords Prayer it self, is in these words, Our Father which art in Heaven.

What do the words, Our Father, in the Preface teach us?

The words, Our Father, in the Preface teach us; 1. To draw neer unto God with confidence both of his All-sufficiency and his readiness to help us; as also with filial affections of desire, love and delight as children to our Father, For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption whereby we cry Abba Father. Romans 8:15 Him that is able to do exceeding abundantly above all that we ask or think. Ephesians 3:20 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, Matthew 7:11 2. To Pray to God with and for others he being a common Father unto all his people, Praying always with all prayer and supplication for all Saints. Ephesians 6:18

Are we to pray unto God only for the Saints and such as are his Children?

We must pray unto God not only for the Saints and his Children, but also for all men; we must pray not only for the Church in general, but also for the Nation wherein we live, for Magistrates and for Ministers, and not only for our Friends but also for our Enemies, Pray for the Peace of Jerusalem. Psalm 122:6 I exhort therefore, that first of all supplications, prayers and 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 Timothy 2:1–2 Love your enemies and pray for them that dispitefully use you and persecute you. Matthew 5:44

What do these words, Which art in Heaven, teach us?

These words, Which art in Heaven, teach us to draw neer unto God with all holy reverence because of our great distance, God being not our earthly Father, but our Father which is in Heaven, Be not rash with thy mouth, and let not thy heart be hasty to uter any thing before God: for God is in Heaven and thou upon Earth.

What is the second part in the Lords Prayer?

The second part in the Lords Prayer is Petition.

How many Petitions are there in the Lords Prayer?

There are six Petitions in the Lords Prayer.

What is the first Petition in the Lords Prayer?

The first Petition in the Lords Prayer is in these words, Hallowed be thy Name.

What is meant by the Name of God?

By the Name of God is meant Gods Titles, Attributes, Ordinances, Word and Works, whereby God is pleased to make himself known. See the explication of the 54th Answer.

What is it to Hallow Gods Name?

To Hallow Gods Name, is to Sanctifie, Honor and Glorifie God in all things, whereby he maketh himself known, Sanctifie the Lord of Hosts himself, and let him be your fear and your dread. Isaiah 8:13 Give unto the Lord the glory due to his Name: worship in the beauty of holiness. Psalm 96:8–9

What do we pray for in the Petition, Hallowed be thy Name?

In the Petition, Hallowed be thy Name, we pray, 1. That God would Hallow, and Glorifie his own name by magnifying himself in the world, and by disposing all things for his own glory; Let thy Name be magnified for ever. 2 Samuel 7:26 Fill their faces with shame that they may seek thy Name, O Lord: That men may know that thou alone, whose Name is JEHOVAH, art the most High over all the Earth. Psalm 83:16, 18 2. That God would enable us to Hallow and Glorifie his Name by confessing and forsaking our sins which rob him of his glory; by admiring and adoring him in his glorious Titles and Attributes; in his infinite excellencies and perfections; by believing, loving and obeying his Word; by observing and attending upon him in his Worship and Ordinances; by magnifying him in his Works, and making use of his Creatures for his glory; by sincere, diligent, zealous and constant endeavours to promote his honor and interest in our places and Relations; and that the chief design of our thoughts, words and actions may be the glory of God; and that he would enable others also thus to Hallow and Glorifie his Name, God be merciful unto us and bless us, and cause his face to shine upon us: That thy way may be known upon Earth, and thy saving health among all Nations. Let the people praise thee, O God; Let all the people praise thee. Psalm 67:1–3 For of him and through him, and to him are all things, to whom be glory for ever. Romans 11:36

What is meant by the Kingdom of God, which in this Petition we are to pray for the coming of?

By the Kingdom of God which in this Petition we are to pray for the coming of, is meant; 1. The Kingdom of Gods Grace here in this world, The Kingdom of God is within you. Luke 17:21 2. The Kingdom of Gods glory in the other world, Know ye not that the unrighteous shall not inherit the Kingdom of God? 1 Corinthians 6:9

What do we request in our praying that Gods Kingdom of Grace may come?

We request in our praying that Gods Kingdom of Grace may come, 1. That the Kingdom of Satan in all the professed enemies of Gods Kingdom may be destroyed, and that all the power also of sin in our selves and others, whereby Satan hath dominion, may be subdued, Let God arise, and let his enemies be scattered, let them also that hate him flee before him. Psalm 68:1 He that committeth sin is of the Devil; for this purpose the Son of God was manifested, that he might destroy the works of the Devil. 1 John 3:8 2. In general that the Kingdome of Gods grace might be advanced in the world above all other Kingdoms, And it shall come to pass in the last days that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. Isaiah 2:2 3. In particular, that our selves and others might be brought into this Kingdom of Gods Grace by the power and efficacy of Gods word and spirit in our conversion, Finally brethren pray for us, that the word of the Lord may have a free course and be glorified, even as it is with you. 2 Thessalonians 3:1 The Gentiles, to whom I now send thee to open their eyes, and to turn them from darkness unto light, and from the power of Satan unto God, Acts 26:17–18 Brethren, my hearts desire and prayer to God for Israel is, that they may be saved. Romans 10:1 4. That our selves and others who are brought already into the Kingdom of Grace, may be kept in it by strengthning and establishing grace, The God of all Grace, who hath called us into his eternal glory by Christ Jesus, after ye have suffered a while make you perfect, establish, strengthen, settle you. 1 Peter 5:10

What do we request in praying that the Kingdom of Gods glory may come?

We request in our praying that the Kingdom of Gods glory may come, that this Kingdom of glory may be hastened, which will appear and be manifested unto the whole world at the second coming and appearance of the Lord Jesus to judgment, He which testifieth these things, saith, surely I come quickly, Amen, Even so, Come Lord Jesus.

What is meant by the will of God which we are to pray that it might be done?

By the will of God which we are to pray that it might be done, is meant; 1. The will of Gods precept, or that which he is pleased to require of us, Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven. Matthew 7:21 2. The will of Gods Providence, or that which he is pleased to do with us, and unto us, If I might have a prosperous journey by the will of God to come unto you. Romans 1:10 It is better, if the will of God be so, that ye suffer for well doing, than for evil doing. 1 Peter 3:17

What do we request when we pray that the will of Gods precept be done?

When we pray that the will of Gods precept be done, we request: 1. That our selves and others, who naturally are dark and ignorant of this will, may by his word and spirit be enabled to know and understand it, ye were sometimes darkness, but now ye are light in the Lord. Be not unwise, but understanding what the will of the Lord is. Ephesians 5:8, 17 We cease not to pray for you, and to desire, that ye might be filled with the knowledg of his will in all wisdom and spiritual understanding. Colossians 1:9 2. That our selves and others who naturally have in our hearts an enmity against Gods Law, might be enclined and enabled to obey and do whatever it is the will of God to command, The carnal mind is enmity against God, for it is not subject unto the Law of God, neither indeed can be. Romans 8:7 Encline my heart unto thy Testimonies. Psalm 119:36 Teach me to do thy will, for thou art my God, thy spirit is good. Psalm 143:10 I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. Ezekiel 36:27