Three Questions Resolved Briefly and Plainly, Part 2

Three Questions Resolved Briefly and Plainly · Part 2

Q. 2. What are thoſe Truths, … of the Knowledge appeareth … indiſpenſibly neceſſary unto our … vation? and in the firſt … ſirable?

ALL ſober Chriſtians do … ſome Truths there be … muſt needs Know, or … ever, Iſa. 27.11. Hoſ. … o…er Truths there be, which … unto our Comfort in our … our Ʋſefulneſs unto others, … out our Salvation: tho' the … them be not abſolutely neceſſary working out the ſame.

It ſeems not the Mind of God … us Know, which the former ſort of … are in particular. And how Many o… … there be. Nor can it be ſaid, th… … Uncertainty about them, is of diſ… tage unto us. For, what if we were … ſo certain which they were? Being … capacity of getting Knowledge of … p. 20ſort of Truths, it would be inconſiſtent with both Reaſon and Grace, to take up content with the Knowledge of the former only.

Sufficient it is for our Duty, Safety, and Comfort, to Know what thoſe Truths be; which, conſidering our Condition and Capacity, we are concerned firſt of all to Acquaint us with. And thoſe, which afterward our Intereſt obliges us, above all others, to get Informed of. 'Tis enough for us to Know, what are the Eſſential and Integral Doctrines, which made and enrich'd the Chriſtians which are gone to Heaven before us: and the right Knowledge of which, will certainly make us Chriſtians, and Rich ones. God hath revealed in his Word, what theſe are. And from his H. Word, and agreeably unto it, I aſſay to declare what they are. With that plainneſs, which weak Underſtandings; and that compendiouſneſs, which infirm Memories, do require at my hands.

Be it premiſed, Sanctification is Salvation begun; Salvation is Sanctification perfected. Grace and Glory differ but in degree. What is neceſſary to the one, is ſo unto the other. Now Sanctification is our Conformity unto God thro' Jeſus Chriſt. And this is made by Covenant. p. 21By the Covenant of Grace, and … other; which is called all our Salvation and all our Deſire. Thoſe Truths therefore, which do moſt directly lead unto the ſame, and that acquaint us with it, and ſhew us the uſe of it, are of the greateſt weight and importance: and are to be attended unto in the firſt place. It hath not been without ſome ſucceſs, that I have commended to be firſt learned (before any Catechiſm it ſelf) theſe ſeven Articles.

A. 1. God, the Father, Son, and Spirit, created the World. He created Man, Wiſe, Holy, Bleſſed, and Honourable. He Covenanted with the firſt Man, and with his Poſterity in him; that, if they Obey'd perfectly, they ſhould be for ever Happy, if they Sinned, they ſhould Die. This is called the Covenant of Works.

A. 2. Adam the firſt Man, and his Poſterity in him, brake that Covenant, and thereby fell under God's wrath and curſe, and Sin and Satan's power. Note this Breach of Covenant.

A. 3. God, the Father did, from eternity, Covenant with his Son Jeſus Chriſt, for the Redemption of Sinners from Sin and Miſery: to wit, by his being made Man, and a Servant, and a Curſe and afterward an Interceſſor for them. This is p. 22named the Redemption-Covenant.

A. 4. In purſuance of this Redemption-Covenant, when Man had ſinned, Chriſt the Saviour was Preached. And in Him, Wiſdom, Righteouſneſs, Sanctification and Redemption offered: with Repentance, Faith in God thro' Him, and New Obedience required. This is called the Covenant of Grace.

A. 5. For our Encouragement to believe God's Promiſes made unto us in the Covenant of Grace; and for our farther Engagement to fulfil the Demands from us in it; God always pleaſed to order this Covenant to be ſolemniſed, by ſome outward Rites and Ceremonies of his own appointment. And his Ceremonies appointed for theſe ends, in the New-Teſtament-Church, are Baptiſm and the Lord's Supper. Theſe are call'd therefore, the Signs and Seals of the Covenant.

A. 6. Obedience unto the Goſpel, in the Faith of Chriſt, and by the Help of the Holy Ghoſt, is of neceſſity unto all that have inwardly conſented unto the Covenant of Grace; and that have had it outwardly ſolemniſed betwixt God and them, in Baptiſm and the Lord's Supper.

A. 7. Beſides leſſer Rewards in this life to thoſe that Enter and Keep the Covenant of Gra… … on thoſe that En… … hath ſet a day wherein … the Bodies of all men out of the … unite them to their Souls: and, …o E… nity, will Reward the former, and Puniſh the latter, in Soul and Body.

In an Hour's time, an attentive Mind of ordinary capacity, will Ken theſe Articles. If but happily opened by a skilful Teacher. [Yet contain they much more, than multitudes of our people underſtand at forty and fifty years of age. Be aſtoniſhed, oh Heavens!] I judge them the moſt apt for Explication and Inculcation on firſt Beginners, whether Children or Grown People.

Being competently acquainted with this ſhorteſt Summary, that which I would next commend, followeth in theſe, not many, but orderly Poſitions.

P. 1. The Rule, and the Object of ſaving Truth is moſt Conſiderable by enquirers after Truth.

P. 2. The Rule is, the Old and New Teſtament of our Lord Jeſus Chriſt, Penned by Moſes and the Prophets, the Evangeliſts and Apoſtles. Whereof th… Authority and Sufficiency are certain.

P. 3. The Object is He whoſe name p. 24JAM. Glorious, above all Bleſſing and Praiſe, for his Eſſence, which is One: Subſiſtence, which is in Three diſtinct Perſons: Works, which are inward, and outward. [Of Eſſence and Subſiſtence ſee before, p.]

P. 4. The Outward Works of God are of Creation, and Providence. One is God's giving firſt Being unto all things. The other, is his preſerving and ordering them unto his own wiſe and holy End.

P. 5. God's General Providence, is over all things. His Principal, is over Men and Angels.

P. 6. God's Providence over Man, reſpects man's fourfold Eſtate: to wit, of Innocence, of Miſery, of Grace, and of Glory.

P. 7. Of Grace toward man, conſiderable are the Fountains, Election and Redemption. The Veſſels, God's Church and People. The Degrees, Vocation, Juſtification, Sanctification. The Means, Word, Sacraments, and Prayer.

P. 8. Of Glory conferred by God upon his Children, obſervable are the four ſteps. In Aſſurance of eternal Love obtain'd; in the Heavenly Manſions poſſeſſed from the day of Death to the day of Judgment; in the Honour put on at the p. 25day of Judgment; in the complete Glory beſtown after the day of general Judgment, and for ever to endure.

Trial will beſt diſcover with how ſmall pains, and great Profit, this Compendium may begotten. And when gotten it is by Underſtanding and Memory, I adviſe that that which follows in twelve particulars, be ſtudyed. Namely, three concerning GOD, three concerning MAN, three concerning CHRIST, three concerning the APPLICATION of Chriſt that is ſaving unto us.

P. 1. There is one only God, an Infinite, Perfect, and Spiritual Eſſence.

P. 2. This one God, is Father, Son, and Spirit. Diſtinguiſhed into three manners of Subſiſtence, after a way incomprehenſible. The Father eternally Begetting, the Son Begotten, the Holy Ghoſt Proceeding.

P. 3. This one God is the Maker, Preſerver, Governour of all things, by infinite Wiſdom, Power and Goodneſs.

P. 4. Man was made of ſuch a Body and Soul, that he was able to have attained for himſelf and his Poſterity, that eternal Life, which was provided for his reward if he had ſtood obedient.

p. 26P. 5. Man thus made, was Envyed and Tempted by the Devil, and Yielded wilfully unto his temptation, and brake the Law and Covenant of God, and made himſelf and all his poſterity curſed by God, and envaſſalled to Sin and Satan; and unable to eſcape the threatned Death.

P. 6. Man thus immiſerated, was Pitied by God. Who (in proſecution of an eternal Counſel and Covenant of peace) provided, preached, and offered a Saviour to him: even Jeſus Chriſt the righteous.

P. 7. Jeſus Chriſt, this Saviour, is, as to his Natures, perfect God and perfect Man, in one Perſon: and, as to his Offices, he is both Prophet, Prieſt and King; in both his ſtates, of Humiliation, and Exaltation.

P. 8. Jeſus Chriſt's Humiliation in being made under the Law, Obeying the Precepts, and Suffering the Curſe of it, was deeper than was poſſible for any meer creature to undergo. And his Exaltation, in Riſing from the Dead as He did, Aſcending up into Heaven, and Having all Power in Heaven and Earth given unto Him, was higher than any meer creature could poſſibly be exalted unto.

P. 9. Jeſus Chriſt, being ſo Exalted, is Able to ſave to the uttermoſt, and Willing p. 27to ſave Sinners the chiefeſt; welcomes all that penitently come unto Him, and mourns over all that obſtinately keep away from Him.

P. 10. Application of Chriſt, that avails unto our Salvation by Him, is twofold; viz. ſuch as is made by God, and ſuch as is made by our ſelves. God applies Chriſt to us by his H. Spirit, when by him he doth give us will and power to embrace him as offer'd in the Goſpel. We apply Chriſt unto our ſelves, when by Faith in-worked in us, we do embrace him as Prophet, Prieſt, and King, Covenanting with Him, as ſuch, for ever.

P. 11. Application of Chriſt ſo deſcribed, is that which every Soul ſhould ſeek, pray, and wait for, in the uſe of all God's Means appointed. Reſting not quietly, without ſome well-built Hopes that they have thro' grace attain'd it.

P. 12. Application of Chriſt ſo deſirable, no man may hope for, out of the Means by God appointed: but in the conſtant and diligent uſe of thoſe Means, no man need fear but he ſhall find it.

When Novices have gotten thus far, they are more than a little advantaged to learn any of our Catechiſms. The Weſtminſter Aſſemblies, with bleſſed Mr. Lyes p. 28moſt uſeful Expoſition; or any other. Yet (for Reaſons nameleſs) let me ſay, I would not have that, or any other, ſingly addreſs'd to.

All Methods, are imperfect; ſaith our great Methodiſt. But he ſticks not to ſay, (What my heart thinks,) that the Creed, Lord's Prayer, Ten Commands, and Doctrine of the Sacraments, make the compleateſt body of Truths, that we can form. The Rule of Faith, is in the firſt: the Rule of our Prayers, in the ſecond: the Rule of our Practice, in the third: the great Encouragement and Engagement to Believe, Pray, and Live holily, is ſet forth in the fourth. I conclude therefore with ſuch as ſmall a Map of the World of Truths in theſe, as ſome candid Hearers have not thought Ʋnuſeful. In number thirty ſeven.

Creed Truths twelve.

1. There is a God that is three diſtinct Perſons, whoſe Revelations of himſelf are to be Credited; his Promiſes to be Relied on; his Demands from us Conſented unto heartily, and practically. And the Firſt Perſon of theſe three, [Firſt in Order, tho' not in Time, of Being and Working,] is named the Father. Father of All things by Creation; of his Church by Adoption; of his p. 29Chriſt, by Generation in time, as he was Man; and by Generation eternal and inconceivable, as He is God. Father Almighty, as to Right to do whatever He pleaſeth, and as to Strength wherewith to do it. And Maker of Heaven and Earth, that is, of all things. Of the Univerſity of Beings.

2. The Second Perſon of the Godhead, is, as to Office, Jeſus; a Saviour from Sin, by Price, by Prayer, and by Power. As to his Authority, He is Chriſt; ſet apart by God, Qualified, and Commiſſioned to be a ſaving Prophet, Prieſt, and King. As to his Eſſence and Relation to God the Father, He is His Only Son; to wit, by Eternal, Natural, Inconceivable generation. As to His Supremacy and Honour, He is our Lord; to wit, by Natural right, as He is God; and by Delegated right, as he is the Lord to whom all Dominion is given, upon a double conſideration. That is, of the Price wherewith He bought it from God: and of the Victory whereby He gain'd it all from Creatures.

3. This Chriſt, as Man, was without humane Father. Conceived, that is, Prepared, by the H. Ghoſt; who, firſt extraordinarily ſanctified a portion of the Virgin-Mother's Fleſh and Blood, and then Made p. 30thereof his ſinleſs Body. Born He was of that Virgin Mary, according to the Prophecy, Iſa. 7.14. Mary, a Princeſs, by Extraction from King David, and Father Abraham, tho', of condition poor, and eſpouſed to a mean Artificer: Mary, an holy creature and humble. Yet, never called Mother by our Saviour Himſelf: nor ever made a Goddeſs by his Order.

4. This Chriſt Suffered, from God, Men, and Devils, in Soul, Body, Rayment, Name, and Friends. Ʋnder Pontius Pilate, that is, in the Time of his Preſidency under Tiberius Caeſar. Was Crucified; a manner of death by the Romans uſed, and by God eſpecially Curſed. Dead, Buried, and Deſcended into Hell; that is, His Soul and Body were ſeparated from each other, tho' neither of them were ſeparated from the Godhead at all. His Body, agreeably to Moſes Law, but contrary to the Roman, was, the ſame day, Buried. And for part of three days, about thirty eight or forty hours, it abode apart from his Soul.

5. The third day (after his Death) He roſe again from the Dead. By his Father's power, Rom. 6.4. By his own power, John 2.19. by the Holy Spirit's power, 1 Pet. 3.18. By the One power of all the Divine Perſons. Elſe, He could p. 31not have ſaved one Soul, 1 Cor. 15.13, 14.

6. This Chriſt, forty days after his Reſurrection, Aſcended into Heaven, (as Enoch and Elias his Types fore-ſhewed.) And this in the view of his Diſciples**A Jury of Witneſſes.. He ſitteth on the right hand of God the Father Almighty; that is, He becomes next to God in Dignity, Power, and Glory. And under God, doth Adminiſter all things. Sitting, notes Security, Reſt, and honourable Dominion.

7. This Chriſt ſhall thence come to Judge the Quick and the Dead: All, alive at the Laſt day: and all, before that time Dead. True, God as God, in that day, is Judge Supreme. Chriſt Mediator, is Judge Delegate and Conſtitute, that pronounceth Sentence. And his very Saints are Judges by Aſſeſſion and Approbation of his Sentence. It muſt not be forgot, that He judgeth every of us when we Die. Tho' not all of Ʋs together; nor with Execution of all his Judgment upon our Souls and Bodies, till the Laſt day.

8. The third Perſon of the Godhead is named Holy, and Ghoſt. Ghoſt ſignifies Breath or Spirit. This glorious Perſon, bears this name with a ſpecialty; as being eternally and inconceivably Spirated p. 32or Breathed forth from the Father and Son. And is in like ſort ſtyled Holy; as being by Office the Worker of all renewed Holineſs in fallen Man.

9. This, Father, Son, and Spirit, have an Holy, Catholick Church. A Church; or Chriſtian Society called forth of the Heathen and Jewiſh world, by God's Word and Spirit. After mention of the holy Ghoſt, the Church is mentioned in our Creed as a Work, of the Holy Ghoſt. Catholick, 'tis called; or Univerſal; becauſe the New Teſtament Church conſiſts of folk of all Nations. And is not, as the Jewiſh Church was, confined unto one Nation. It comprehends all the Chriſtians of all Ages, paſt, preſent, and future, in the World; which are indeed but one Body. Eph. 4.3, 4, 5, 6. Holy, it's ſaid, to be, as having 1. Chriſt, it's Head, Holy. 2. The bleſſed Spirit, it's Indweller, Holy. 3. The Goſpel, it's Rule, Holy. 4. All that are truly of it, are truly, tho imperfectly Holy. 5. Their Miniſters Office, is Holy. 6. Their Worſhip, as Gods Ordinance, is Holy. 7. All Baptized members, are Sacramentally Holy, tho' not Spiritually. Bound to the Goſpel, tho' they do not really Obey it.

10. The Communion of Saints, is the Effect p. 33of the Holy Spirits Sanctifying of them, and the End of Church Relation. Saints are people Separated from Unclean and Common converſation, Carried by the virtue of infuſed grace unto the Fear, Love, and Service of God in Chriſt. Communion, ſuppoſeth ſuch Union as is between the Members of the Body. This ſaid Communion conſiſts, 1. In their common holy Friendſhip with Father, Son and Spirit. 2. In their mutual Love of one another as themſelves. 3. In their Care and juſt Labour for each others welfare. 4. In their joyning with one Heart and Soul in God's publick Worſhip by Chriſt ordained.

And The Saints of this Communion, have the Forgiveneſs of their Sins. God, for the Satisfaction and Merit of Chriſt's Obedience and Interceſſion, Pronounceth them Acquitted. And actually Delivereth them from the Execution of their ſin's deſerts. God may be ſaid to Puniſh them for their ſins: but not to puniſh them with the puniſhment of their Sins. 'Tis for their good, that God ever Chaſtens them.

11. Theſe Saints muſt alſo hereafter have the Reſurrection of their Bodies. And by conſequence have Immortal Souls. For otherwiſe, of what uſe wou'd the Bodies be? All Objections againſt this p. 34ſaid Reſurrection, be vain. Being it's ſo brightly reveal'd in Scripture. Cavillers, do not Know the Scriptures or the Power of God.

12. Life everlaſting is the portion of theſe Saints foreſaid. By Life, underſtand all good. And by Everlaſtingneſs, perfect Duration without Change or End. By conſequence we may determine, that Sinners dying in their ſins, ſhall have the contrary; Everlaſting Death. All Evil, without an End of any.

Seems it ſtrange, that the Reward of ſhort and ſlender Obedience, ſhould be ſo Immenſe and Everlaſting? And the Puniſhment of finite Creatures ſin, in a few years committed, ſhould be of ſuch Extremity, and to all Eternity? The Wonder vaniſhes, if thou but conſider the greatneſs of the God, who ordereth the Puniſhment, and the Reward. A great God doth all things great and like Himſelf. His Rewards muſt be great, and his Puniſhments great. They would otherwiſe be a Reproach unto Him.

Amen, is here, as much as to ſay, I do verily Believe theſe things upon Divine Revelation, tho' they exceed the reach of my Senſe and my Reaſon.

Lords Prayer Truths eight.

p. 351. There is a God eternal, unto whom we may and ought to Repair, for the Supply of all our wants. Even, as a Child unto his Father. For tho' He be in Heaven; that is, be of incomprehenſible Perfection: and cannot without a vaſt condeſcention, regard and affect the beſt of creatures; yet He is by Creation Father. And by Redemption in Chriſt. ['Tis Sin, for the worſt of Sinners alive, to ſay, "God redeemed not me.] He is the Father of penitent Believers, by Regeneration, and Adoption alſo. Bare wants do not deſtroy men. 'Tis neglect of right Repair unto the Lord, (that is, a Father, a Heavenly Father, and our Heavenly Father,) that can and doth undo the World.

2. Exaltation of God's Name, and Subjection unto his Authority, and Obedience unto his Will and Precept, are the chief End of Man. For theſe He Made us. And for theſe He Redeem'd us. For theſe by his Word and Spirit He Calls us. For theſe we live. Yet unto all and each of theſe, are all men inſufficient. For Will. Skill, and Power, unto theſe, all men, (the beſt, the worſt, and middle ſort,) all are to Pray unto Him. I, and in the very firſt place to Pray.

3. Bread, or the neceſſaries of this Life, p. 36and Pardon of Sin, and Preventive Grace reſtraining from Sin, are the Means unto that foreſaid End. To the Exaltation, Subjection, and Obedience aforeſaid. For other Ends only, or chiefly, they may not be deſired or prayed for. 'Tis Self-Idolatry to deſire one bit of Bread, or the Pardon of one Sin, or the repulſe of one Temptation, either ſingularly, or principally for our own Ends. To wit, that our Bodies may not ſuffer, or our Souls and Bodies ſuffer, or our Names and Eſtates ſuffer. But for the formentioned Ends they muſt be Deſired. And more; they muſt be Prayed for, Begged with all humble Importunity. We are infinitely unworthy of them. Our Prayers deſerve not God's beſtowing them. But our Prayer is the only way, in which God warrants our expectation of them. And in which, He gives ground to expect them without doubting. There is a kind of Omnipotency, which Holy Prayer is honoured with by Free Grace.

4. Conſervation of our Beings, is the firſt of our Perſonal wants; Pardon of Sin, is the ſecond; Deliverance from Temptation, and Sin, is the third. [Reader, mark this Order. And Deſire them in this Order. Let the Shame be on me, if thou loſe by p. 37this Uſe.] If God preſerve us not in Being, we are then incapable of Doing and Receiving any good. Being, we therefore firſt pray for. If God Pardon not our Sins, our Being is a curſed one; and worſe than none at all. For we cannot avoid his Wrath, which is the Hell of Hell. Pardon, therefore we pray for in the ſecond place. If God deliver us not from ſinful Temptation's prevalence, our Being and paſt Pardon are very ſorry things. For Sin, after Pardon, is worſe Sin; and 'twill kindle a worſe Wrath of God. And what then becomes of us? Deliverance from it we therefore Pray for in the third place. We content us not to Pray but for the two former. We Pray for all theſe; and in this natural Method that our dear Redeemer teaches.

5. High and honourable Thoughts of God, muſt … in all that Pray unto Him. And muſt be expreſſed in the entrance of their Prayer. The Preface of the Lord's Prayer ſo teacheth us. Father, ſignifies Creator, Ruler, Benefactor. Theſe words, Art in Heaven, do not ſpeak God's place; for He is every where, and is Place it ſelf. They ſignifie God's eternally being of ſuch Perfections; as neare above our minds, as the Heavens are above the p. 38Earth. Our Father, alſo ſpeaks much; Our, doth expreſs Him to be the whole Church and World's Father I, and ſo Loveful a Father, that He has bound…s Children every one, to Love and Pray for all.

6. Kingdom, Power, and Glory, are the three ſteps by which our Minds riſe in the Praiſe of God. Kingdom, ſignifies his juſt Right to govern all things. Power, ſignifies his perfect Strength wherewith to do it. Glory, ſignifies his forth-ſhining Excellency which does and will for ever be in it. The Excellency, I mean, of all his Perfections. We do, or ſhould, conceive of God as a Ruler moſt rightful, and powerful, and amiable, or beautiful.

7. Praiſe, that is the higheſt of all Worſhip, muſt not be ſparingly uſed in Prayer. The Preface and Concluſion of the Lord's Prayer, are an Heaven if all of the Stars of Praiſe! And no wonder: for Greatneſs and Goodneſs are comprehenſive of all God's Perfections. Thanksgiving it ſelf, which is a Worſhip more noble than that which is more on the receiving hand: it confiders but the Divine Goodneſs. Yea, and that it ſelf but little more, than as it derives and ſtreams unto us. But, Praiſe conſiders and exalts God, both p. 39as Great and as Good. In Himſelf, and to us Good. Praiſing God, can never be enough Prais'd or Practiſed by Us, Pſa. 50. penult.

8. Prayer is as neceſſarily to be Ended with Amen, as to be Begun with Our Father. My meaning is; it muſt be concluded by all means, with Deſire, Faith, and Hope. Amen, ſignifies all. Liſtleſneſs, Ʋnbelief, and Want of waiting and looking for Prayers returns, do make Prayers as no Prayers. Without the Heart's actual Amen after Prayer, you interpretatively ſay, Lord, my mind's already altered. I, now am indifferent whether Thou doſt grant or deny me. I believe Thou wilt Deny. And I will not wait or look for thy Grant. Without an Amen with the mouth uttered, ſome do ſuppoſe the Congregation injured. 'Tis certain, where holy Amen's be not found, Prayers be loſt.

Commandment Truths twelve.

1. The Object unto whom all ſupreme worſhip is to be paid, is God Only. To Him it muſt be paid, by all Souls, in all times, with all ſtrength. And unto no other. 'Tis Treaſon to pay a penny Tribute to a rebellious Ʋſurper. Or, to worſhip with divine worſhip, any tempting Creature. p. 40If Jeſus Chriſt were not God by Eternal nature, I would not be Baptized into his name. Or, Pray unto Him, any more than unto a Star.

2. 'Tis as neceſſary that God be the Author, as the Object of all religious worſhip; We muſt give Him no worſhip, but ſuch as is preſcribed by his Word. His Worſhip muſt ſuit his bleſſed Nature and Will. And who can Know them, but by his Word? Idolatry is officious foolery. Will-worſhip, a like Phrenzy.

3. 'Tis not enough to worſhip the true God by the true Will of God for the Matter of it; but the Manner alſo muſt be far from Prophane. It muſt be with holy Reverence and humble Complacence, and hearty Truth.

4. 'Tis not enough to worſhip the true God, by the true Rule, in the true and right Manner; unleſs we alſo keep holy unto Him all ſuch Time, as He demands from us. Such portions of every Day time, and ſuch of every Weeks time. [For the Lords-day, againſt Judaizers, read Mr. Ben, Dr. Owen, Mr. Baxter.] Holy Obſervance of the Lords day, and of hour… of Worſhip on our own days, is the Practi… and Pleaſure of men ſincere.

5. Obedience to all the former Commands p. 41ſufficeth not, without Duty unto Men. Eſpecially Superiors. Principally, Honor of Parents natural. The which, are our Governors in time before Kings. On a deeper foundation than that of Contract, even of very Nature. To them are we moſt Obliged: and by them moſt Loved. [Well is the 5th Command called the hinge of both Tables. I am ſure, this being broke, all are broke. And would Children and Parents but do their Duties toward each other, it would make a ſweet change of our Engliſh familys. But hereof elſewhere.] Parents and Rulers, are God's Vicegerents over us: and next unto God, ſhould be Honored by us Loaded with honor, as the Hebrew word is.

6. As, of our Duty toward man, preſervation of juſt Honor is the firſt; Preſervation of his Life, is the next. Death takes away time of Repentance, and Earthly mercies all. Look how near you come unjuſtly to Kill a man, ſo near you come to the Devil's firſt ſervice. From the beginning he was a Murderer. And ſo near come you, to deprive him of all the good of this World; and, if he be not already Converted, to throw him into Hell. If you do Murder a man, you rob God, the King, and the Countrey, of a Servant in this world.

p. 427. The third Kind of duty towards Man-kind, is preſervation of Chaſtity; in our ſelves, and others. To defile, is next to Kill one Obſcene thoughts, words, and deeds, be next unto Murderous ones. Laſcivious Goats, and bloody Wolves, be much like odious in God's eyes.

8. The fourth part of our Duty towards man, is preſervation of his Eſtate. To Contemn, to Kill, or to Defile is worſe; but to Rob and Injure, in ever ſo little a matter, is a Sin that God will not let go unrevenged. Of how great infamy among men, is the name of a Thief? O that Thieves knew but God's thoughts of them!

9. The fifth ſort of duty to Man, is preſervation of them in their Cauſes, and Suits of Law. By bearing true witneſs, when called; and abhorring all falſe. All that tends to pervert publick Juſtice. Lyars, be Satan's Pictures.

10. The ſixth duty toward man, is ſuch Love of him as we bear unto our ſelves. Such diſtance from begrudging him any good, as we are at from begrudging it to our ſelves.

The firſt Command, is a Summary of all Duty unto God; the ſecond, is a like Summary of all Duty unto Man.

11. The Children of Men, ever ſince p. 43the Fall, are averſe from all the W… God. Their Minds are unteachable, Memories unfaithful, Wills untractable. Elſe, what needed the New-Edition of the Ten Commands? And why were they ſo delivered, as we read, Exod. 19.20?

12. The Motives that God giveth, and we ought to take and urge our hearts withal, unto the Obedience of every of God's Laws, are three.

The three contained in God's Preface unto the Ten Commandments. Which are, God's Soveraignty over us, his Covenant with us, his Redemption-grace and bounty unto us. Wo unto our beſt Motions, which theſe three do not move to!

Sacramental-Truths five.

1. The Law of God for Sacraments, is not Natural, but Poſitive. He required them not, becauſe their uſe is good, antecedently. No: their Uſe is therefore only good, becauſe He requires them. From whence it follows, that tho' it be impoſſible not to Uſe the Sacraments but we muſt offend God, becauſe God has commanded them: 'tis very poſſible to uſe Sacraments, and not pleaſe God. Becauſe God has commanded them not for their own ſakes, but for certain Ends. Which Ends, if we do not aim at, and anſwer, in our uſe of p. 44the Sacraments, God has no pleaſure, and we no profit by our uſe of them.

2. The End for which God hath ordain'd Sacraments, is his Teſtifying his Mind and Will unto Us. And our Teſtifying back our Hearts toward Him. 'Tis true; God's Word is a Teſtimony of his Will; a firſt, a ſweet, and a ſure Teſtimony. But it has pleaſed Him to add a ſecond ſort of Teſtification of his Covenant-Will. And by Viſible Rites and Ceremonies of his own appointing, to Teſtifie it farther. As after their Word given, Men uſe by Sign and Seal to teſtifie their Minds. Likewiſe we, at our firſt Converſion, by our Hearts and Mouths teſtifie unto God our Wills, henceforward for ever to be his. But it pleaſeth God to require our ſecond and more publick, ſolemn Teſtification thereof. To wit, in and by the uſe of thoſe Rites and Ceremonies which he has preſcribed. Now, if we aim not at both theſe Ends in the uſe of Sacraments; and anſwer not theſe Ends, we mock God and delude our ſelves in their uſe. Other Ends of Sacraments there be, I know; but theſe are the chief, and comprehenſive of all.

3. The Order of the two Sacraments, of the Goſpel New-Covenant, is this, Holy p. 45Baptiſm enters a Diſciple of Chriſt; makes him that was before Covenanted, to become by Sign and Seal Covenanted with God. The Lord's Supper, renews that Covenant betwixt God and a Baptized Diſciple of Jeſus Chriſt. Both Baptiſm and the Lord's Supper do confirm the Covenant; mutually, upon God's part, and upon ours; and extenſively, as to all the Promiſes in the Covenant from God unto us, and as to all the Demands in the Covenant, from us unto God.

4. The Dignity and Ʋſefulneſs of the Holy Sacraments, is ſurpaſſing. In no Ordinances has God condeſcended ſo Low unto us, as in theſe. In none therefore, has he ſo much honoured us, as in theſe. The Apoſtle reckons Sacraments, as the prime of Church-Priviledges, 1 Cor. 10. As for Ʋſefulneſs, they are Towers of David, builded for ſpiritual Armories(a)(a)Of all the outward Means of Grace, the moſt Mighty. We cannot warrantably expect the Holy Spirit to make the Word a-near ſo helpful to us without the Sacraments, as with them. If ordinarily He ſhould ſo do, He would diſparage them. But to be ſure, He will never do that.

5. The Way to improve the Holy Sacraments p. 46unto Holineſs and Comfort, is by a double Pleading of them. By Pleading them with our own Souls, upon God's behalf. And this, either when we would bring them out of a bad frame into a good: or from a leſs holy unto a more holy frame for God. By (then) urging our hearts in ſuch like words, My Soul, my Soul, why againſt God? or why ſo coldly for Him? The Kingdom of Hell ſuffers violence. Violent Sinners take it by Force. And wilt not thou take the Kingdom of Heaven by it? Sinners be Patient Creatures; they forſake Father and Mother, take up their Croſs, and follow Satan; and thorough many tribulations enter the Kingdom of Hell. Bluſh and bleed thou, to think, that thy Patience ſhould be ſhort of theirs! and that thou ſhouldſt not without regret enter the Kingdom of Heaven that's better, thro' Tribulations that be leſſer than theirs. Think, think my Soul! Thou art Baptiz'd; the God of Heaven for thy Encouragement and Engagement has ſign'd and ſeal'd his Covenant with thee! Thou haſt been at his Holy Table; He has again and again ſign'd and ſeal'd it. Canſt thou, thou a ſign'd, ſeal'd Covenanter, Diſtruſt or p. 47Diſobey? Thou, a frequently repeated Covenanter, and an early one too? O for ſhame, ſtir up thy ſelf, and on with the Armour of God; and follow the Captain of thy Salvation; and fight (not flouriſh) againſt Fleſh, World and Devil, according to thy Sacramental Engagement! Shew that it is unto thee a Covenant of Salt, not of Snow. An Adamantine bond, not a Rope of Sand, &c. Again, we muſt alſo humbly Plead them with our heavenly Father, upon our own behalf. Under Oppreſſion by any evil, or Deprivation of any good, we may and ought to plead them, in Prayer before Him. 'Tis often that Miniſters do preſs Chriſtians to plead the Promiſes. I would that we (all) as often preſs'd them, to plead the ſame as ſign'd and ſeal'd. God hath not a Promiſe but what is ſign'd and ſeal'd in Baptiſm, and in the Holy Supper. And we plead them but imperfectly, and at halves, when we plead them not as ſign'd and ſeal'd. Go, diſtreſſed Chriſtian, fill thy mouth with the arguments of the Covenant of Grace, and plead thy Cauſe at the Throne of Grace, to this purpoſe. O thou that canſt not Lye, thou haſt ſworn unto me, that in thy Goſpel-way I ſhall have Grace, Glory, and have p. 48no good thing with-held from me. Thou ſignedſt and ſealedſt Promiſe hereof to me, in my Baptiſm: and ſo haſt thou done again and again, at thy Table. I, in thy Goſpel-way, have waited, do wait, and will to my laſt breath, thro' thy grace, wait; O Lord, canſt thou chuſe but perform what thou haſt ſo, ſo Promiſed, ſo Sworn, ſo Engag'd under Sign and Seal, &c? This is the way to Mortifie Corruptions, Repel Temptations, Quicken Graces, Revive Hopes, Attain Joys unſpeakable and full of Glory. O that our beſt Pulpits were leſs ſilent, and our beſt Pues leſs Ignorant, of the practick uſe of Holy Sacraments!