A Body of Divinity, Part 1 (7 of 10)

A Body of Divinity · Part 1 (7 of 10)

p. 197How many kinds of faith be there?The divers kinds of Faith.

Although there be but one true saving faith, (Eph. 4. 5.) yet of faith there are two sorts.

1. Such as is common to all, which all men have, or may have.

2. That which no man hath or can have but the elect, it being proper to them. 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5.

How many sorts be there of the common faith?

Two; ordinary and extraordinary: and of the ordinary two also, that which we call historicall, and that wee call temporarie faith.

What is an historicall faith?Historicall Faith.

It is a knowledge and perswasion of the truth of Gods word concerning the letter and story of it: as that there is one onelyonly God, and in the God a Trinity in Unity; that Jesus Christ is the Saviour of the world, &c.

What is a temporary faith?Temporary Faith.

It is a joyfull entertaining of the promises of the Gospell with some seeming confidence, which yet is but vanishing, uncertain, and not rooted; lasteth but for a time, and then comes to nothing. Mat. 13. 20, 21. Luk. 18. 3, 14.

What is that common faith which you call extraordinary?Miraculous Faith.

It is the faith of miracles, which is the cleaving to some speciall and singular promise; either for the doing of some extraordinary effect, or for the receiving of some outward good, after an extraordinary manner. 1 Cor. 13. 2. Mat. 21. 2. & 7. 22. Mark. 9. 3. Acts 14. 9. Luk. 17. 19.

By this kind of faith, Judas might work miracles as well as the other Disciples; and by this Faith, many might bee healed by our Saviour in their bodies, who were not healed in their soules.

What now is true saving faith,Justifying Faith. which none have but the elect, it being proper to them?

It is such a firme assent of the mind to the truth of the word, as flowes into the heart, and causeth the soule to embrace it as good, and to build its eternall happinesse on it.

What is that which you make the object of saving Faith?

The generall object of true saving Faith, is the whole truth of God revealed; but the speciall object of Faith as it justifieth, is the promise of remission of sinnes by the Lord Jesus: For as the Israelites, by the same eyes by which they looked upon the brasen Serpent, they saw other things; but they were not healed by looking upon any thing else, but onelyonly the brasen Serpent: So, though by the same Faith whereby I cleave to Christ for remission of sinnes, I beleeve every truth revealed; yet I am not justified by beleeving any truth but the promise of grace in the Gospell.

Open the nature of this saving and justifying Faith, somewhat more fully.

Justifying Faith may bee considered two wayes, either as p. 198God works it in mans heart, or else as mans heart works by it towards God againe.

For first God enables man to beleeve, and then he beleeves by Gods enabling.

In the first respect, Faith is said to be Gods gift. Eph. 2. 8. Phil. 1. 29. And it is the greatnesse of Gods power, that raiseth mans heart unto it. Eph. 1. 19.

In the second respect man is said to beleeve, Rom. 10. 10. and to come to Christ. But he beleeves by Gods enabling him to beleeve, and he comes by Gods causing him to come, Joh. 6. 44. No man can come unto me except the Father draw him, saith our Saviour.

What doth God work in man when he gives him Faith?

First, hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the Lord Jesus. 1. Cor. 2. 11, 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18.

Secondly, he enables the will to embrace them, and reach all the desires of the soule after them, and rest and build eternall comfort on them. The things of God as they are foolishnesse to mans naturall Judgement; so they are enmity to his naturall will. And therefore when God gives faith, he gives a new light to the understanding, and new motions and inclinations to the heart. As the Covenant of Grace is, I will give them a new heart, Ezek. 36. 26. It must be a mighty power to turne the heart of man upside downe, and cause him to pitch all the desires of the soule upon a supernaturall object. Joh. 6. 44.

What gather we from hence?

First,The Popish implicite faith confuted. the monstrous wickednesse of the Popish Doctors, who perswade the multitude to rest in a blind faith, which they call implicite and folded up, telling them that it is enough for them to beleeve as the Church beleeves, though they know not what the Church beleeves, nor who the Church is, whereas the Scripture teacheth us that Faith comes by hearing; that is, by hearing the blessed promises of grace offered to the people: Rom. 10. 14. 17.

Faith doth not consist in darknesse and ignorance, but knowledge is of the ingredience of it, John 12. 39. and therefore sometimes put for it. John 17. 3. Esa. 53. 11. Where God doth work Faith, there he gives a saving light to the understanding, though in divers measures and degrees; as there are weak measures of Faith, so weak measures of knowledge and apprehensions in saving mysteries: But no man can build upon Gods gracious word and promise for the truth and reality of what he speaks, without he know what he speaks.

Secondly,That the whole soule is the seat of Faith. we may here learne that Faith doth not consist onelyonly in the understanding, or onelyonly in the will, but in the whole soule; the whole intelligent nature is the seat of Faith: And therefore either Faith is not a supernaturall gift of God, or else they speak ungraciously of Gods grace in the work of Faith, who attribute no more to God then the renovation of mans understanding, and revealing those things to him, which by nature he could not see; leaving the p. 199action of consenting and embracing by faith the things revealed to mans free-will, so sharing the businesse of beleeving between God and man; the enlightning of the understanding shall be Gods, but the inclining the will must be a mans own, any further then it may be invited by morall perswasion. But the Scripture every where shews faith to be such a transcendent and supernaturall gift, as far exceeds all naturall power to produce or reach unto; God doth all in this high businesse by his powerfull Spirit and supernaturall grace.

But how then is it said, that man beleeveth, man receiveth Christ, man comes unto him?

These phrases and the like shew what man doth when faith is wrought in him, how his soul acts by it, and exerciseth this excellent habit received. And it is thus: 1. By Gods teaching him he understands; by Gods enlightning his mind he sees the excellency of the Lord Jesus, and firmely assents unto the word of grace as true; that indeed Christ is the only blessed Saviour, and that all the promises of God in him are yea and amen. 2. By Gods changing and enabling his will he wils; by Gods sanctifying his affections he loves and embraceth; by Gods printing and sealing them on his heart he possesseth and closeth with Christ, and the precious promises of mercy in him, and embraceth the tenure of the Gospel as the sweetest and happiest tidings that ever sounded in his eares, and entertains it with the best welcomes of his dearest heart, and placeth his eternall happinesse on this Rock of salvation.

Put now all these things together.

They all shew that faith is nothing else but a supernaturall action and worke of God in man, whereby mans heart, (that is) all the powers of mans soule move as they are first moved by God: So that the action of man in beleeving, is nothing but his knowing of heavenly things by Gods revealing them and causing him to know them; his willing them and embracing them by Gods enabling him to will and embrace them: Thus the motion of mans heart to Christ being moved by God is called mans beleeving with the heart: even as a wheel which of it self cannot move, yet being moved by a higher wheel doth move; which motion though it be but one, yet is said to be the motion of two, that is, of the Mover and of the thing moved.

It seemes then that justifying faith consists in these two things; viz. in having a mind to know Christ, and a will to rest upon him.

Yes; whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the onelyonly Rock of salvation, that man truly beleeves to Justification.

But is it not necessary to Justification to be assured that my sinnes are pardoned, and that I am justified?

No, that is no act of faith as it justifieth, but an effect and fruit that followeth after Justification: for no man is justified by beleeving that he is justified, for he must be justified before he can beleeve it: and no man is pardoned by beleeving that he is pardoned, for he must be p. 200pardoned before he can beleeve it. But faith as it justifieth, is a resting upon Christ to obtain pardon, the acknowledging him to be the only Saviour, and the hanging upon him for salvation, Mat. 16. 16. John 20. 31. Acts 8. 37. Rom. 10. 9. 1 John 4. 15. & 5. 1. 5.

It is the direct act of faith that justifieth, that whereby I doe beleeve; it is the reflect act of faith that assures, that whereby I know I doe beleeve, and it comes by way of argumentation thus,

Maj. Whosoever relyeth upon Christ the Saviour of the world for Justification and pardon, the word of God saith, that he by so doing is actually justified and pardoned.

Min. But I doe truly relie upon Christ for Justification and pardon. Concl. Therefore I undoubtedly beleeve that I am justified and pardoned.

But many times both the former propositions may be granted to be true, and yet a weak Christian want strength to draw the conclusion; for it is one thing to beleeve, and another thing to beleeve that I doe beleeve: It is one thing for a man to have his salvation certain, and another thing to be certain that it is certain.

How then doth the soul reach after Christ in the act of justifying?

Even as a man fallen into a river and like to be drowned, as he is carried down with the floud espies the bough of a tree hanging over the river, which he catcheth at and clinges unto with all his might to save him, and seeing no other way of succour but that, ventures his life upon it: this man so soon as he had fastned upon this bough is in a safe condition, though all troubles, fears & terrours are not presently out of his mind, untill he comes to himself and sees himself quite out of danger, then he is sure he is safe, but he was safe before he was sure. Even so it is with a Beleever; Faith is but the espying of Christ as the only means to save, and the reaching out of the heart to lay hold upon him. God hath spoke the word and made the promise in his Son, I beleeve him to be the only Saviour, and remit my soul to him to be saved by his mediation: So soon as the soul can doe this, God imputeth the righteousnesse of his Son unto it, and it is actually justified in the Court of Heaven, though it is not presently quieted and pacified in the Court of Conscience: that is done afterwards, in some sooner, in some later, by the fruits and effects of Justification.

What are the Concomitants of Justification?

Reconciliation, and Adoption, Rom. 5. 1. Joh. 1. 12.

What is Reconciliation?What Reconciliation is.

It is that grace whereby we that were enemies to God are made friends, Rom. 5. 10. we that were rebels are received into favour; we that were far off, and aliens from God, are now brought neer through Christ, Eph. 2. 12, 13. & 18. 19. 1 Joh. 1. 3. Heb. 12. 22, 23.

What is Adoption?What Adoption is.

Adoption is the power and priviledge to be the sons of God, Joh. 1. 12. Eph. 1. 5. derived unto us from Christ, who being the eternal Son of God, became by Incarnation our brother, that by him God might bring many sons and daughters unto glory, Heb. 2. 10.

p. 201What are the benefits that flow to us from our Adoption?

1. Some are privative immunities,The benefits of Adoption. and freedome from many grievances; as 1. We are freed from the slavery of sin, Rom. 6. 14. 2 From condemnation, Rom. 8. 1. 3 From all slavish fears and terrors, Rom. 8. 15. We have not received the spirit of bondage to fear again, but the spirit of adoption. 4 From the law, not Ceremoniall only, Gal. 5. 1. but Moral; freed I mean from the curse of it, freed from the condemning power of it, freed from the coaction and compulsion of it, freed from the rigorous exaction & inexorable demands of it, as it is a Covenant of works: But not freed from the doctrine of holinesse contained in it; the justified and adopted are every way freed from the Law, as it was an enemy and against us, Luc. 1. but not freed as it is our guide and director, containing the rule of Gods holy will. Our Sonship doth not free us from service, but from slavery, not from holinesse, but to holinesse: There is a free service which benefits the condition of a son, Gods service is perfect freedome.

2. Some are positive dignities; as, 1. Free accesse to the throne of Grace, that we may come to God in prayer as to a Father. Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in Gods particular and speciall Providence, 2 Cor. 6. ult. Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all God… creatures restored, the right unto which we forfeited in Adam; for no man hath any true right to any thing now by nature; he may have the use of Gods creatures by Gods patience & forbearance, but not by Gods licence and allowance, untill he be in Covenant with God in Christ, and made a son and heir with him, and then all things are restored, 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy, which is called the joy in the holy Ghost, Rom. 14. 17. unspeakable and glorious, 1 Pet. 1. 8, 9. Rom. 5. 2. For the spirit of Adoption is, first, a witnesse, Rom. 8. 16. 2^ly. A seale, Eph. 4. 30. 3^ly. The pledge and earnest of our Inheritance, Eph. 1. 14. setling a holy security in the soul, whereby it rejoyceth even in affliction in hope of glory.

Doe the Justified children of God always then rejoyce?

Joy considered as a delightfull apprehension of the favour of God gladding the heart, though it ought continually to be laboured for, Phil. 4. 4. and preserved, yet it may be at times not only darkned and daunted, but for a time even lost, and to be restored, Psal. 51. 12. yet it is as all spirituall gifts of God, perpetuall and without repentance, if we regard

1. The matter of rejoycing, which is Gods unchangeable love and grace, Mal. 3. 6.

2. The causes and fountains of joy in the regenerate, which are the never failing graces of Faith, Luk. 22. 32. Hope, Rom. 5. 5. and Love towards God in Christ, 1 C… 8.

3. The valuation (even in the deepest dismay) of our part and hope in Christ above the pleasures of ten thousand worlds.

4. The pretence and claim of a faithfull heart promising and challenging unto it self a comfortable harvest of joy for the present seed-time of sorrow, Psal. 42. 5. Psal. 126. 5. & 57. 11.

p. 202So much of the first main benefit which Christians receive by their communion with Christ, viz. Justification.

Now what is the second benefit which is called Glorification and Sanctification?

It is the renewing of our nature according to the Image of God,Sanctification. in righteousnesse and true holinesse, which is but begun in this life, and is called Sanctification, and perfected in the life to come, which therefore is most strictly called Glory.

How far forth is our nature renewed in this life by Sanctification?

This renewing is of our whole nature, 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightned, the will rectified, the affections regulated, the outward man reformed. But not wholly in this life; and this is done by the powerfull operation of the Spirit of God, who having begun a good work in us, will perfect it unto the day of the Lord, Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26.

What be the parts of our Sanctification?

Two, answerable to the two powerfull meanes whereby they are wrought; First, Mortification, or dying unto sin, and thereby freedome from the dominion thereof by the death of Christ, Rom. 6. 6, 7.

Secondly, Vivification, or quickning unto newnesse of life, by the power of the resurrection of Christ; In regard whereof it is also called our first resurrection, Rev. 20. 6.

How doth Sanctification differ from the former grace of Justification?

In many main and materiall differences;The differences between Justification and Sanctification. as,

1. In the order, not of time, wherein they goe together, Rom. 8. 30. nor of knowledge and apprehension, wherein this latter hath precedency, 1 Cor. 6. 11. but of nature, wherein the former is the ground of this latter, 2 Cor. 7. 1.

Secondly, in the Subject: the righteousnesse whereby we are justified being inherent in Christ for us; but this of Sanctification in our selves from him, Rom. 8. 10.

Thirdly, in the cause: our Justification following from the merit; our Sanctification from the efficacy of the death and life of Christ.Eph. 1. 19. 2. 1.Eph 1:19Eph 1:2Eph 1:1

Fourthly, in the Instrument; Faith, which in Justification is only as an hand receiving, in Sanctification is a co-working vertue, Acts 15. 19. Gal. 5. 6.

Fiftly, in the measure; Justification being in all Beleevers, and at all times alike;2 Cor. 3. 18.2 Cor 3:18 but Sanctification wrought differently and by degrees.2 Pet. 3. 18.2 Pet 3:18

Sixtly, in the end; which being in both eternall life, Rom. 6. 23, 24. yet the one is among the causes of reigning, the other onelyonly as the high-way unto the kingdome.

What is the rule and square of our Sanctification?

The whole word of God, Joh. 17. 17. Ps. 119. 9. as containing that will of his, Rom. 12. 2. which is even our Sanctification, 1 Thess. 4. 3, &c.

How doe you prove that Gods word is such a rule?

1. By expresse warrant of Scripture, (2 Tim. 3. 14. 17.

2. By the resemblances and things whereunto it is compared, as to the way we walk in, (Jer 6. 16. Mark 12. 14. Act. 18. 24, 25.) to a Light and a Lanthorn in a dark place, to guide our feet into the way of peace, p. 203Psa. 119. 105. Prov. 6. 23. 2 Pet. 19. 20. Luc. 1. 77. 79. to a Glasse, Jam. 1. 25. to a Rule, Line, Square, Measure, and Ballance, whereby must be framed,Phil. 3. 16.Phil 3:16 ordered, measured, and pondered. Isa. 28. 17. Gal. 6. 16.

3. Because they only are commended for a holy and righteous life, who have framed it according to the Word, Luc. 1. 6. and all others secluded, Isa. 8. 19, 20. Mat. 22. 29.

4. Because nothing can be counted holy and righteous which God doth not so accompt, and that in his Word, so as he only is righteous, and maketh this or that to be holy and righteous. So his Word only sheweth us what that is which he so accompteth, and therefore it is called his holy Word,2 Tim. 3. 15, 16.2 Tim 3:152 Tim 3:16 holy Scriptures, righteous Laws, &c. Deut. 4. 8.

VVhat mean you here by the holy Word of God?

Both the Law and the Gospel,Job 22. 22.Job 22:22 the Old Testament & the New.

How is the Gospel a rule of obedience being the rule of faith?Joh. 17. 17.John 17:17

As the Law requireth obedience, Jam. 12. 1. so the Gospel directeth the faithful how to perform it,Eph. 4. 20, 21.Eph 4:20Eph 4:21 1 Tim. 1. 9, 10, 11. only with difference,

1. Of the manner;The differences between the Law and the Gospel. the Law propounding God to be worshipped of us in himself as our Creator, the Gospel in Christ as our Saviour**John 5. 23. & 14. 1.John 5:23John 14:1.

2. Of the end; The Law requiring all duties, as for the procurement of our own salvation: The Gospel in way of thankfulnesse, for salvation in Christ already bestowed, 1 Thess. 5. 18.

3. Of the effect; the Law (like Pharaoh, that required brick, but allowed no straw) demanding obedience, but vouchsafing no assistance; (supposing man as in the state of Creation) The Gospel both offering and conferring to the regenerate that which it requireth, Rom. 10. 5, 6. 8. for it both requireth and confirmeth faith unto the Elect, and that not only as a hand to lay hold on Christ, but also as a chief vertue working by love in all parts of obedience; without which even the Gospel is a Law, that is, a killing letter, 2 Cor. 3. 6. to the unregenerate, and with which the Law becommeth as it were Gospel to the regenerate, even a law of liberty, Jam. 1. 25. & 2. 12. For as the Law saveth us not without the Gospel, so the Gospel saveth us not without the Law.

Doth not the Gospel add other Precepts or Counsels to those of the Law?

Not any other in substance of action, but only reneweth and enforceth those of the Law, 1 Joh. 2. 7, 8. and specifieth some duties, as of faith in the Messias, of the Sacraments, &c. which have their generall ground from the Law. As for those that are propounded in form of counsell, and doe concern things indifferent, they are not therefore arbitrary courses, Rev. 3. 18. of higher perfection, much lesse meritorious of greater glory, but as they are applyed with due circumstances, necessary precepts referred to some or other Commandement of the Law,Mat. 19. 23.Matt 19:23 the neglecting whereof excludeth from the kingdome of God.

VVhat is that law which with the direction of the Gospel is the rule of Sanctification?

The Morall law,The Morall law the rule of Sanctificatiō. or law of nature engraven by God himself first in the heart of man in his Creation, after in Tables of stone**Deut. 10. 4.Deut 10:4, in the days of Moses, and so published and committed to the Church for all ages as the royall Law, for obedience to God our King (Jam. 2. 8.)

Why did God write that law in Tables of stone?

p. 204Partly to signifie the perpetuall use and continuance of them to the end of the world: Partly to shew the stony hardnesse of our hearts, in which this law was to be written, and to declare how hard it is to bring us to obedience of them.

VVhy did none but God write this Law in Tables of stone?

Because none but God can write his Law in our hearts.

How was this Law delivered?

To shew the gloriousnesse of it God delivered it in fire, for the Mountain burned, the Trumpet sounded, the people fled, and Moses himself trembled.

What did this signifie to them, and teach us?

1. That without Christ the Law is but death.

2. That we should be very careful to perform obedience to the same.

Did God give no other law but the Morall law onelyonly?

Yes, he added the Ceremoniall and Judiciall laws, as speciall explications and applications of the law Morall, unto that present Church and people the Israelites.

What was the Ceremoniall law?

That law which did set down orders for direction in rites of outward worship,Ceremoniall Law. shadowing the grace of the Gospel (Heb. 10. 1, &c.)

Are we bound to keep and observe those laws?

No, for the substance being now exhibited, those shadows are utterly abolished by the death of Christ, and therefore the use of them now, would be a kind of denyall of his death.

What call you the Judiciall law?

That wherein God appointed a form of Politique and Civill government of the Common-wealth of the Jews,Judiciall Law. which therefore is ceased with the dissolution of that State, for which it was ordained; saving only in the common equity.

Is this law utterly revoked and abolished by Christ?

No; for he came not to overturn any good government of the Common-wealth, much lesse that which was appointed by God himself.

May not Christian Magistrates then swerve any thing from those laws of government, which were set down by Moses?

In some circumstances they may, but in the generall equity and substance they may not.

What Judiciall laws are immutably to be observed now of Christian Magistrates?

Those which have reasons annexed unto thē, & specially those wherin God hath appointed death for the punishment of hainous offences.

VVhat is the Morall law?The Morall Law.

That which commandeth the perfection of godlinesse & righteousnesse, and directeth us in our duties to God and man, Deut. 5. 32. 12. 32.

Are we not delivered from this law by the means of Christ?

From the burthen of the law exacting in our own persons perfect obedience, & from the curse of that law due unto disobedience, we are delivered by Christ, Gal. 3. 10, 11, 12, 13. But from the Commandment as a rule of life, we are not freed, Jam. 2. 8. but contrariwise are inclined & disposed by his free Spirit to the willing obedience therof, Ps. 51. 12. & 119. 32. 45. 1 Joh. 5. 3.

p. 205To what end serveth the Law?The end and use of the Law.

First, it is a Glasse, to discover our filthinesse, and to shew us our sinnes, and the punishment thereof, that thereby we may be driven unto Christ, to be purged by him, (Gal. 3. 24. Rom. 3. 20. 27.) For it layeth open all the parts of our misery, both sinfulnesse, accursednesse, and impotency, or unablenesse to relieve our selves; so whipping us, and chasing us to Christ, that in him we may finde deliverance.

Secondly, when we are come to Christ, and feele our selves saved by him, it is a guide to direct us in the way we have to walke in all our life after, Matth. 5. 17. Luke 1. 6. Deut. 6. 6. For after the Law hath brought us to Christ, the feeling of the love of God within us, maketh us to strive towards the obedience of it, and then it is a rule to direct us how to behave our selves in all things that we doe, teaching us how we are to live, in such sort as whosoever walketh not accordingly, cannot be saved.

What further use hath the Law in the Regenerate?

First, as a light it directeth us, for the world being a darke wildernesse, and we being naturally blinde, are in continuall danger of falling, unlesse our steps be guided by the Lampe of the Law.

Secondly, as a prick it inciteth us to obedience, because God commandeth them.

Thirdly, it frameth us to humility whilst by it wee understand that we are farre from fulfilling it.

What gather you of this?

First, what great reason there is, that we should be well acquainted with the Law of God, seeing it is of so great use.

Secondly, that every one should have a warrant of all his doings out of this Law of God; whereby all the creatures are sanctified for mans use.

What is the contrary vice?

Ignorance; whereof Christ saith, that the blinde fall into the ditch. Matth. 15. 14.

So much of the use of the Law: What is required for our profiting therein?

In the first place it is required, that we have the right understanding of the Law, without which it is impossible to reap any of the former fruits;1. Knowledge of the Law required. for how can a man acknowledge the breach of that Law, which he knoweth not? or how can he serve God in the endeavour of the performance of it, unlesse he understand his Masters will?

What Rules are principally to be observed for the understanding and right interpreting of the Law?

Three especially.

What is the first?

That the Law is spirituall,Rules to be observed for the interpretation of the Law. reaching to the soule and all the powers thereof, and charging as well the heart and thoughts, as the outward man. Rom. 7. 14. Deut. 6. 5. Matth. 22. 37. Mark 12. 30. Luke 10. 27.1. Rule▪ The Law is spirituall.

How doth the Law shape all the powers of the soule?

p. 206It shapeth the understanding to know every duty, even all the will of God: It chargeth the judgement to discerne between good and evill; and between two good things which is the better: It chargeth the memory to retain: It chargeth the will to chuse the better, and to leave the worse: It chargeth the affections to love things to be loved; and to hate things to be hated.

Doth the Law require these alike of all?

No; but according to the Sex, growth in age, and difference of calling; as more of a man than of a woman; of a young man than of a childe; of a publike person, than of a private man.

What is the second Rule?

That the Law is perfect.2. Rule: That the Law is perfect. Psal. 19. 7. Not onelyonly binding the soule; but also the whole soule, the severall functions of her faculties, perfectly; as the understanding to know the will of God perfectly; the judgement to discerne perfectly betwixt good and evill; the memory to retain, and remember all perfectly; the will to chuse the good, and leave the evill perfectly; the affections to love the one, and hate the other perfectly. So in condemning evill, it condemneth all evill: and in commanding good, it commandeth all good, charging man to practise the good, and refuse the evill perfectly; and that not only as it was commanded Adam before his fall; but also according to the severall times, before, in, and after the Law.

What is the third?

That in every Commandement there is a borrowed Speech,3. Rule: In every Commandement there is a Metaphor, or Synecdoche. whereby more is commanded or forbidden than is named.

What speciall Rules are comprehended under this third?

These three following.

1. Whatsoever the Law commandeth,1. Branch of the third Rule. it forbiddeth the contrary; and whatsoever it forbiddeth, it commandeth the contrary. Matth. 5. 21, 23, 24, 25. So where any duty is enjoyned as in the affirmative Commandements, there we must understand the contrary sinne to be forbidden. Matth. 4. 10. 1 Cor. 15. 34. And where any sinne is forbidden, as in the negative, there must we know the contrary duty is required. Eph. 4. 28.

2. Whatsoever the Law commandeth or forbiddeth in one kinde, it commandeth or forbiddeth all of the same kinde,2. Branch. and all the degrees thereof: for under the kinde, manifest, and plaine, are understood all things of like sort, and under one maine duty, or crime expressed all degrees of good or evill in the same kinde are either commanded, or forbidden. Matth. 5. 21, 22, &c. 1 Ioh. 3. 10.

Thirdly,3. Branch. whatsoever the Law commandeth or forbiddeth, it commandeth or forbiddeth the causes thereof, and all meanes whereby that thing is done, or brought to passe: So that with the thing forbidden, or the duty enjoyned, all occasions, and provocations, or furtherances thereto, are consequently condemned, or required. 1 Thes. 5. 22. Heb. 10. 24, 25. Matth. 5. 27 30.

Besides the true knowledge, what is further required for a profitable course in the Law.

First, remembrance, without which our knowledge is nothing, as p. 207that which is powred into a riven Vessell. And therefore in the fourth Commandement, God using this word Remember, teacheth us how deeply negligence and forgetfulnesse, (although not alike) in all, are condemned.

Secondly, judgement to take heed, that we doe nothing rashly and suddenly, but ever to examine our wayes.

Thirdly, the will and affections must be formed to an obedience of the Commandements: whereto also it may helpe to consider, that God propoundeth the ten Commandements in the second person of the singular number, saying, Thou shalt not, &c.

Why are the Commandements uttered in this sort; rather than by yee, or no man, or every man? &c.

First,Why the Commandements are propounded in the second person. because God being without partiality, speaketh to all men alike; as well the rich as poore, high as low.

Secondly, because no man should put the Commandements of God from himselfe, as though they did not concerne him: but every particular man should apply them to himselfe, as well as if God had spoken to him by name.

What gather you of this?

That God wisely preventeth a common abuse amongst men, which is to esteeme that spoken to all men, to be, as it were, spoken to none: as you shall have it common amongst men, to say and confesse, that God is good, and mercifull, and that he commandeth this, and forbiddeth that; and yet they usually so behave themselves, as that they shift the matter to the generall, as if it did nothing belong to them in particular; and as if they notwithstanding might live as they list: and therefore every man is to judge and esteeme that God speaketh in the Law to him in particular; and is accordingly to be affected therewith.

That this obedience may be more willing and cheerefull; what is further to be thought upon?

We must set before our eyes Gods benefits bestowed upon us, as the Lord did before the Israelites, in the Preface to the ten Commandements.

What benefits ought we chiefely to call to minde?

First, those which God doth generally bestow upon all his Children, as our Election, Creation, Redemption, Vocation, Iustification, Sanctification, continuall Preservation; and then particularly, such blessings as God hath severally bestowvd upon every one of us.

Are not the judgements of God also to be thought upon for furtherance to this obedience?

Yes verily, to make us feare to offend in our wayes. Exod. 20. 5. 7. Psal. 119. 120.

Remaineth there yet any more?

Good company, which with David wee must cleave unto. Psalme 119. 63. Prov. 13. 20.Good company required. not the noblest, or of greatest account, but the godliest: for if we will avoyd such a sinne, we must avoyd all company that doth delight therein; which is no lesse dangerous, than good company is profitable.

What gather you of this?

p. 208That whosoever maketh no choyce of company, maketh no conscience of sinne: as those that dare keepe company familiarly with Papists, and prophane persons, thinking that they may keep their Conscience to themselves.

Hitherto of the helpes both of the knowledge and practice: In what part of the Scripture is the Morall Law of God contained?

It is handled at large throughout the whole Scripture; but is summarily first contrived into ten words, or ten Commandements, Exod. 20. Deut. 4. 13. & 10. 4. and then into two, Matth. 22. 37. 40. Luke 10. 27. comprehending the summe of the whole Law, which are now to be spoken of.

Why hath God given ten Commandements, and no more? Deut. 5. 22.

First, that no man should either adde any thing to, or take any thing from the Lawes of God.

Secondly, that we might be left without excuse, if we learned them not; seing they be but ten, and no more.

How are these ten Commandements propounded?

Sometime affirmatively, as the fourth and fift: Others negatively, as all the rest. Some with reasons annexed, as the five first: Some without, as the five last: and all of them in the time to come, and in the second person singular.

Why they are layd downe in the second person singular, you have shewed before, and why some have reasons added unto them, you shall heare a little after: Declare now why God hath propounded all the Commandements in the time to come, saying, Thou shalt not &c.

Because it is not enough for us that wee have kept the Commandements of God heretofore, except we continue in keeping of them to the end of our lives.

Why are there more of the Commandements negative, telling us what we should not doe, then affirmative, telling us what we should doe, all of them except two, being set downe negatively?

1 To put us in minde of our corruption,Why the Commandements are propounded negatively. which needeth greatly to be restrained, whereas if Adam had continued in integrity, sinne had not beene knowne, and then vertue onelyonly had beene propounded to us to follow.

2 Because our soules being full of sin, must have them plucked forth, before we can do any thing that is good.

3 Because the negative bindeth more strongly; for the negative precept bindeth alwaies, and to all moments of time, the affirmative bindeth alwayes, but not to all moments of time.

How are the Ten Commandements divided?

Into two Tables,The division of the Decalogue. Deutero. 4. 13. 10. 1, 4. which Christ calleth the two great Commandements, Mat. 22.

What doth the first containe?

Our duty to God in the foure first Commandements.

What doth the second?

Our duty to man in the six last.

What is the summe of the first?

Thou shalt love the Lord thy God with all thy heart,The sum of the first Table. and with all thy p. 209Soule, and with all thy strength, and with all thy minde, Deutero. 65. Mat. 22. 37, 38. Luke 10. 27.

What is the summe of the second?The summe of the second Table.

Thou shalt love thy Neighbour as thy selfe, Luke 19. 19. Matth. 22. 39 Luke 10. 27.

What is the summe of this summe?

Love, which consisteth in two heads (as we have heard) to wit the love of God, and of our neighbour, Luk. 10. 27. 1 Iohn 5. 2. 1 Tim. 1. 4, 5.

What use is there of this short summe?

Very great; both to shew the marvellous wisdome of God, and also for singular profit that redoundeth to us thereof.

Wherein appeareth the wisdome of God?

That sith it was great cunning to contrive the whole will of God into Ten words, it must needes bee more wonderfull to bring all into two.

What is the profit that redoundeth unto us?

It furthereth us unto that two-fold use of the Law before spoken of: for, first, it is a means the more to humble us, and so the more effectually to drive us unto Christ; secondly, it helpeth us much in our obedience to Christ and his Commandements.

What profit ariseth of the first use concerning humiliation?

That men being brought to a neerer sight of their sins, might bee the more earnest to come unto Christ.

How shall that bee?

That when all our sinnes are gathered into one heape, and mustered into one Troope, they may appeare the greater, and cast us downe the more: as a man owing sundry debts unto dives, or unto one man, in the particulars is confident of his ability to pay all, as long as he heareth they are but small summes, but hearing the whole summe, despaireth of the payment of it: or when as there bee many Souldiers comming against their enemy, but yet here and there scattered, they doe not affect us with so great feare, as when they bee gathered and ranged in order, and are all under one sight or view.

How is this shewed in our love towards God?

In that it should be done in simple obedience of the whole man, that is, of all the powers both of body and soule, which is impossible for any man to doe.

What are they of the soule?

Two, of the Minde, and of the Will.

What are they of the Minde?

The Vnderstanding and Iudgement, unto both which Memory is annexed.

How are these charged?

Our understanding should perfectly comprehend all thing that God would have us to know; in Iudgement we should thinke aright of them, and the Memory accordingly should retaine them; but wee are ignorant of many things, and those which we know, wee know but in part, and that which wee know, wee judge not aright of, nor remember as wee ought.

p. 210How stand the Will and Affections charged?

Hereby must we love perfectly all knowne good, and perfectly hate all knowne evill, of which wee come a great deale shorter, then of the other.

What are they of the body?

All the Members, parts and graces of the body (as beauty, strength, &c) should bee wholly imployed in the Service of God, and doing of His Will; but the wandering of our eyes in the hearing of the Word, and other parts of Gods Service, doth easily bewray our great negligence, and the small obedience and conformity of the rest of the Members and parts of the body.

Shew the same in our love towards our Neighbour.

In that we must love him as our selfe, which as it is so much the lesse then the former, as man is inferior to God; so we being not able to accomplish it, are much lesse able to fulfill the other.

How shall that bee tryed?

By examination of our selves in some particulars: as for example; whether we love a stranger, or our utter and most deadly enemy, as our selves, which no man ever did, nay a common Man, or to bee plainer, even our dearest friend, as we doe our selves, which cannot bee found, Deut. 28. 53, 56. &c. and therefore the righteousnesse of the Papists is a rotten righteousnesse, and such as will never stand with the righteousnesse of God.

What profit ariseth of the second use?

That by it, as by a glasse, wee may the easier see, and being shortly contrived, we may the better remember our whole duty both to God and man; it being as a Card or Mappe of a Countrey easier carried about with us.

Seeing then that the whole summe and maine end of the Law is Love, what gather you thereof?

That which the Apostle exhorteth unto, (viz.) To leave all idle questions as unprofitable, and to deale in those matters onelyonly which further the practise of love. 1 Tim. 1. 4, 5.

Why is the love of God called the first and greatest Commandement? Matth. 22. 38.

Because we should chiefely, and in the first place, regard our duties to God, and be most carefull to understand his will, and to worship him. 1 John 4. 20. In which respect the first Table is put before the second, as being the principall.

How may it appeare that our duties to God are to be preferred before the other towards our Neighbour?

First, by the inequality of the persons offended; because it is worse to offend God than man. Acts 4. 19.

Secondly, by the punishment assigned in the Scriptures: For the breaches of the first Table are to be more severely punished than the breaches of the second: As he that revileth the Magistrate shall beare his sinne; but hee that blasphemeth God shall bee stoned to death. 1 Sam. 2. 25. Num. 24. 11. 14.

What gather you of this?

p. 211The crafty practices of Papists, who would make men beleeve, that the chiefest godlinesse, and most meritorious good workes of all required in the Law of God, are the workes of the second Table; as Charity, Almes-deeds, &c. thereby deceiving the people to enrich themselves.

Are all the duties of the first Table greater than all the duties of the second?

No, unlesse the comparison be equally made: for the morall duties of the second Table being perpetuall, are greater than the Ceremoniall duties of the first being temporall: whereunto agreeth, That God will rather have mercy than sacrifice. Hos. 6. 6. Matth. 9. 13.

When doe you count the comparison equall?

When they are compared in like degrees, as the chiefe Commandement of the first Table, with the chiefe of the second, the middle duties of the one, with the middle duties of the other; and the last and least of the former, with the last and least of the latter: Thus if we compare the greatest with the greatest, and the meanest with the meanest, the duties and breaches of the first Table are greater than the duties and breaches of the second. But though the principall service of the one be greater than the principall service of the other; if the comparison be not made in the same degrees: as if (for example) the murther of a man be compared with the least abuse of the name of God; or Adultery, with the least breach of the Sabbath; these of the second Table are greater.

Why is the second Table said to be like unto the first? Matth. 22. 39.

For that they goe so hand in hand together, that no man can performe the one, unlesse the other, as St. John teacheth. So Ephes. 1. 2. chap. fourth and fift. For whosoever keepeth the first Table well, cannot but keep the second: and whosoever keepeth the second, must needs keep the first.

What is to be said of those, that seeme to keep the one, and care not for the other?

If they will seeme to serve God, and are not in Charity, they are meere hypocrites; and if they will seeme to deale uprightly with their neighbour, and have not the love of God in them, they are prophane Hypocrites, and very Atheists.

Wherein else doe the Tables agree?

First, in that they are both perpetuall.

Secondly, in that they are both perfect.

Wherein doe the Commandements of the first Table agree?

In this principally, that they concerne the worship of God, and containe our whole duties towards him.

How are they divided?

They either respect the root of this worship,The division of the first Table. as the first; or the branches thereof, as the three following: For the fountaine worship of God is prescribed in the first Commandement; the meanes of this service in the other three.

Why did God enjoyne his worship in foure Commandements?

That we might the better know and retaine them in mind, or otherwise might be left the more without excuse.

p. 212What is common to these foure Commandements of the first Table?

That every one hath his severall reason annexed, yet with this difference, that the first hath his reason going before the Commandement, and the other three have it following.

Have not the Commandements of the second Table their reasons also?

Yes verily in the Scriptures; but for brevity they are omitted in the Decalogue.

Why are the reasons of the Commandements of the first Table rather set down then of the second?

First, that we might know, that there is no lesse light left in us of the worship of God, then of the duties wee owe to our neighbours.

Secondly, to teach us, that as all obedience should bee grounded upon Reason and Knowledge, so especially that which concerneth Gods worship.

What gather you of this?

That those are greatly deceived who thinke it sufficient, if they have the Commandements by heart, or can say them by roat.

Why is the reason of the first Commandement set before, which in all the other commeth after?

Because it serveth not onelyonly for a reason of this Commandement, but also for a Preface to all the ten; for it hath a reference to them all, and is a reason to urge the observance to every one of them.

In what words is it expressed?

In these words of God, The Preface of the Commandements.Exod. 20. 2. I am the Lord thy God which brought thee out of the Land of Egypt, and out of the house of Bondage.

How prove you this to be a Reason, and not a Commandement, as some doe thinke?

First, because it is commonly used for a reason of other Commandements. Exod. 20. 5. 7. Lev. 19. 36. 37.

Secondly, because it hath not the forme of a Commandement.

Thirdly, sith the other three Commandements have their reasons added, it is unlikely▪ that the first and chiefest should have none.

How is this Preface set as a reason to enforce the observation both of the first Commandement, and of all the rest?

Thus: If I bee the Lord, the God which brought thee out of the land of Egypt, thou must take me for the Lord thy God alone, and keep all my Commandements. But I am the Lord thy God which brought thee out of the land of Egypt: therefore thou must take mee for thy God alone, and keep all my Commandements.

What ground of obedience is there laid in this Reason?

That this Law is to be obeyed, because it proceedeth from him; who is not onelyonly the Lord our Maker, Psal. 100. 3. but also our God and Saviour, 1 Tim. 4. 10. Psal. 36. 6.

Whence is the latter?

From the Covenant of grace, whereby he is our God, and Saviour of them that believe, 1 Tim. 4. 10. assuring them of all gracious deliverances by vertue of his Covenant, from all evills and enemies, both bodily, and especially spirituall: a proofe whereof is laid downe in that famous deliverance of the people of Israel out of the slavery of Egypt, p. 213which was so exceeding great, that by reason thereof they were said to be in an Iron Furnace; Deut. 4. 20.

How can this belong to us which are no Israelites?

Though we be not Israel in name, or according to the flesh, yet wee are the true Israel of God according to the spirit and promise.

Why doth the Lord make choyse of that benefit which seemeth nothing at all to belong unto us, rather then of any other, wherein we communicate with them?

1. Because it is the manner of God to allure the Israelites,How the reason of the first Commandement belongs to us. to whom the Law was given at first, as children with temporall benefits, having respect to their infirmity and child-hood: whereas wee are blessed of God with greater knowledge, and therefore in respect of them are (as it were) at mans estate, Deut. 28. 13.

2. Because it was fittest to expresse the spirituall deliverance from Satan by Christ, which was thereby figured and represented; and so it belongeth no lesse, if not more, to us than to them.

3. Because we being freed from the slavery of our bloody enemies, whereunto we were so neere, more than once, and unto whom we justly have deserved to have beene enthralled, and it being the common case of all Gods Children to bee in continuall danger of the like, and to feele the like goodnesse of God towards them; we may also make use of this Title, and esteeme it a great Bond also of us unto God.

4. Because it was the latest benefit, the sweetnesse whereof was yet (as it were) in their mouth: and herein the Lord had respect unto our corrupt nature, who are ready to forget old benefits, how great soever.

What is there is this reason to set forth the true God whom we worship, and to distinguish him from all Idolls whatsoever?

1. The name Jehovah, which betokeneth that hee onelyonly is of himselfe, and all other things have their being of him: whereby wee are taught, that there is but one true God, whose being there is no creature able to conceive, and that hee giveth being to all other things, both by creating them at first, and by preserving and directing of them continually.

2. The name Elohim, or God; which in the Hebrew is of the plurall number, to signifie the Trinity of the Persons in the Vnity of the God-head.

3. That he is both Omnipotent, and is able to do all things, and also willing to imploy his power to the preservation of his people, proved from an argument of the effects, in the deliverance of the Israelites out of Egypt.

So much of the Preface. What are the words of the first Commandement?

Thou shalt hauehave no other Gods before Me.The first Commandement▪ Or, Thou shalt not hauehave any strange God before My Face. Exo. 20. 3.

p. 214What is the scope and meaning of this Commandement?The scope and meaning of this Commandement.

1. That this Jehovah, one in substance, and three in persons, the Creator, and Governour of all things, and the Redeemer of his people, is to be entertained for the onelyonly true God, in all the powers of our soule, Matth. 22. 33.

2. That the inward and spiritual worship of the heart, Prov. 23. 26. wherein God especially delighteth, Deut. 5. 29. and which is the ground of the outward, Prov. 4. 23. Matth. 12. 35. is to be given to him, and to none other, and that sincerely without hypocrisie as in his sight, who searcheth and knoweth the heart, Jer. 17. 10. For this word, Before me, or, Before my face, noteth that inward entertainment & worship wherof God alone doth take notice: and thereby God sheweth that he condemneth as well the corrupt thoughts of mans heart, concerning his Majesty, as the wicked practice of the body; for our Thoughts are before his face.

What is forbidden in this Commandement?What is forbidden and required in this first Commandement.

Originall corruption, so farre forth as it is the fountaine of impiety against God, Rom. 8. 7. with all the streames thereof.

What is required in this Commandement?

That we set up, imbrace and sanctifie the Lord God in our hearts, Isa. 8. 13. yeilding to him in Christ, that inward and spirituall worship which is due unto his Majesty.

Wherein doth this consist?

1. In knowing of God in himselfe, in his properties, and in his workes; for it should be the joy of every Christian soule, to know the true God, and whom he hath sent, Christ Iesus. Io. 17. 3.

2. In cleaving unto him. Deut. 11. 22. Josh. 23. 8. Acts 11. 23.

How is that to be done?

1. We must be perswaded of Gods love to us, and so rest upon him for all we want; being assured, that he both can and will abundantly provide for us here and for ever.

2. We are to love him so heartily as to be loath to offend him, and delight to please him in all things.

So much of the Commandement in generall: What are we to consider of it in particular?

First,The severall branches of the first Commandement. the severall branches of it.

Secondly, the helpes, and hinderances of the obedience thereof.

What be the severall branches of this Precept?

There is here commanded:

1. The having of a God; and herein Religion.

2. The having of one onelyonly God and no more; and herein unity.

3. The having of the true God, and none other for our God; and herein truth.

To what end doth God command us to have a God; seeing wee cannot chuse but have him for our God, whether we will or not?

Because albeit all men of necessity must have a God above them, yet many either know him not, or care not for him; and so make him no God, as much as in them lyeth.

What is it then to have a God?

p. 215To know and worship such an infinite Nature as hath his being in himselfe,What it is to have a God. and giveth being to all other things, wholly to depend upon him, and to yield absolute obedience to his will.

What is it to have no God?

In heart to deny either God himselfe, or any of his properties, or so to live as if there were no God at all.

What things are to be considered in this first branch of this Commandement?

Such as doe concerne the faculties of the soule, and the severall powers of the inward man; namely, the Vnderstanding, Memory, Will, Affections, and Conscience.

What is the Vnderstanding charged with, in being commanded to have a God?

1. To know God as hee hath revealed himselfe in his Word, and in his Works. 1 Chron. 28. 9. John 17. 3.

2. To acknowledge him to be such an one, as we know him to be.

3. To have faith both in believing the things that are written of him, and applying to our selves his good promises.

What are we to consider in the knowledge of God?

First,Of the knowledge of God. the knowledge of God himselfe. Secondly, of the things belonging unto him.

Wherein is God himselfe to be considered?

In the Vnity of his Essence; and Trinity of his Persons.

What are the things belonging unto God?

His properties and his actions, whereby onelyonly we can know him, his substance being past finding out of man or Angel.

What are his properties?

His Wisedome, Omnipotence, Iustice, Goodnesse, &c. which are in him all essentiall.

What are his actions?

His determining, and executing of all things.

What are the things forbidden in this Commandement,Opposites to the knowledge of God. as repugnant to this knowledge of God?

They either faile in defect, or in excesse.

What are those that faile in defect?

1. Ignorance of God,Ignorance of God. and of his will, which being a breach of Gods Commandement, doth therefore deserve damnation, 2 Thes. 1. 8. Hos. 4. 16.

2. Vncapablenesse of knowledge.

3. Atheisme, which is a denyall of God.

How many sorts of ignorance be there?

Three:

1. Simple ignorance, such as children and fooles have.

2. Wretchlesse ignorance, when a man may learne, and will not.

3. Wilfull ignorance, when a man would faine be ignorant of that he knowes.

What is that which faileth in excesse.

Curious searching into the secrets of God, Deut. 29. 29.

What vice is contrary to that faith which is here commanded?

Infidelity and doubtfulnesse, Psal. 116. 11.

p. 219Hitherto of the Vnderstanding: what is required in the Memory?

The remembrance of God and good things, especially of those which most concerne us, and chiefly at that instant, when we should make use of them.

What is the contrary vice?

Forgetfulnesse.

What is required in the Will?

That we serve God with a perfect heart, and with a willing minde. 1 Chron. 28. 9.

What is the contrary to this?

Vnwillingnesse to good things, principally the best.

What affections be there here ordered?

1. Affiance. 2. Love and Hatred. 3. Feare. 4. Ioy and Sorrow.

What are we commanded in regard of the first of these.

To put our whole trust and confidence in God,Affiance in God. and continually to depend upon him, Psalme 22. 4, 5, 8, 9. 73. 25. Eph. 4. 14.

What vices are coudemned repugnant to this?

1. In defect, want of dependance upon God, and distrust of his power, mercy, promises, and providences.

2. In excesse, presuming of Gods mercies, though we live as wee list. And tempting him when we so depend upon him, that we neglect the use of the meanes, which he hath appointed, Matth. 4. 6, 7.

What vertues doe arise of this affiance and trust in God?

Patience and Hope.

What is Patience?

That vertue whereby we willingly submit our selves to the pleasure of God in all things,Patience. and with alacrity goe through those troubles which he sendeth upon us like obedient children, meekly enduring the correction of our heavenly Father, 1 Sam. 30. 6. Heb. 12. 7, 8, 9. &c.

What vices are condemned as repugnant to Patience?

1. In defect; murmuring and impatiency in grudging to beare whatsoever crosse the Lord shall lay upon us.

2. In excesse; stupidity in not being touched, nor profiting by the hand of God being layd upon us.

What is Hope?

That vertue whereby we expect all good things from God,Hope. and patiently attend for all things that we need at his hands; not onelyonly when wee have the meanes, but also when we want all apparent meanes, (as the Israelites did in the Desert. Yea, when the meanes seeme contrary, as the three companions of Daniel, and Daniel himselfe did, Dan. 3. 17, 18. and Job profest he would do; I will trust in God, though he kill me, Job 13. 15. Psal. 22. 4, 5. & 57. 7. & 37. 7.

What is contrary to this?

Despaire of Gods mercies. Gen. 4. 13.

What is required in the affections of Love and Hatred?

First,Love of God. that we love God above all, and all things that are pleasing unto him.

Secondly, that we hate ungodlinesse, and every thing that God hateth.

p. 217Upon what is our love of God grounded?

That we know and believe that he is good, yea the chiefest good, and that we love him above all things, Deut. 6. 5. which is so excellent a vertue that it is accounted the end of the Law.

VVhat contrary vices are here condemned?

Coldnesse of affection towards God, and little love of goodnesse, of Gods Servants and Service.

2 Want of hatred against our owne and others sinnes.

3 Hatred of God and godlinesse, Psal. 10. 3, 4. Rom. 1. 30.

It is possible that any man should be a hater of God?

None indeed will confesse this; yet by this marke he may be known, when he is a despiser of the Worship and Service of God.

And how may one that loveth God be discerned?

When a childe doth love his father, his only desire will be to do such things as please his father, and to abstaine from those things which might displease him, yea, his chiefest felicity will be, to bee alwayes in his favour, and in his presence; and in his absence hee will be alwaies thinking and speaking of him. Such then as bee the Children of God, by grace, as long as they are absent from their father will talke, and muse, and meditate upon him, in all things they doe, they will desire to be well thought of by him, they will bee alwayes carefull to please him, and by their honest callings to glorifie him.

What duties then doe arise from the love of God?

1 To love his Word and Commandements, Iohn 14. 15. and ver. 21. 23. Psal. 119. 97.

2 To yeild absolute obedience to his whole Will.

3 To bestow all our care, paines and diligence in pleasing him, and so to consecrate our selves to him, never being weary of his Service.

What vices are repugnant to this?

1 In defect, Profanenesse, when a Man is without all care and conscience of glorifying God.

2 In excesse, Superstition, when a man would give more Worship unto God then he requireth.

What other duties appertaine to the love of God?

1 To esteeme of his favour above all things.Thankfulnesse.

2 To give him the praise of all his benefits, bestowed upon our selves and others, and to bee thankefull unto him for the same, 1 Thes. 5. 18.

What is contrary to this?

Ingratitude, and unthankefulnesse unto God, for all his benefits, Romans 1. 21.

Upon what is our feare of God grounded?

Because wee know and believe that he is most powerfull,Feare of God. and just above all, wee stand in such a godly feare, as not to doe any thing, but that which maketh for his glory, (Mat. 10. 28. 1 Pet. 1. 17. & 3. 2. Heb. 12. 28. Psal. 103. 13. Isa. 66. 2.) For this is not a servile feare, (whereby one is afraid to be damned) but an awfull feare, whereby we are afraid to offend our Maker.

What then is required in this feare?

That we doe not the good wee doe onelyonly or principally for feare of p. 218danger from men, but for feare of God.

What is the vice contrary to this?

The want of the feare of God, and contempt of his Majesty.

What sin is joyned with the want of the feare of God?

Carnall security, whereby a man doth flatter himselfe in his owne estate, be it never so bad.

What vertues arise from the feare of God?

Reverence and Humility.

What is the former?

The Reverence of the Majesty of God,Reverence. in regard whereof we should carry such an holy shamefastnesse in all our actions, that no unseemely behaviour proceed from us, that may any wayes be offensive unto him; Heb. 12. 28. Of which if Men be so carefull in the presence of Princes, who are but mortall Men; how much more carefull ought wee to bee thereof in the presence of the Almighty, and most glorious God?

How was this prefigured in the Ceremoniall Law?

That when Men would ease themselves (according to the course of nature) they should goe without the Hoast, and carry a paddle with them to cover their filth; because, saith the Lord, I am in the midest of you; whereby the filthinesse and impurity of the minde was forbidden more then of the body, and the equity hereof reacheth also unto us, Deut. 23. 12, 13, 14.

What is contrary to this Reverence of the Majesty of God?

Irreverence and Prophanenesse of Men to God-ward.

What is Humility?

That vertue whereby we account our selves vile and unworthy of the least of Gods mercies,Humility. and casting our selves downe before his Majesty doe acknowledge our owne emptinesse of good, and insufficiency in our selves; for so all our behaviour should be seasoned with humility.

What sinnes are repugnant to this vertue?

1 Counterfeit humility, when a man would seeme more lowly then he is.

2. Pride,Pride. vaine glory, and presumption, whereby we boast and glory of our selves, and our owne strength and goodnesse.

Who are to be accounted proud?

1 They that would bee thought to have those good things in them which they want.

2 They that having a little goodnes in them, would have it seem greater then it is.

3 They that having any goodnsse in them, doe thinke that it commeth from themselves.

4. They that thinke they can merit from GOD, and deserve his favour.

VVhat is the godly sorrow which is required in this Commandement?

Spirituall griefe and indignation against our owne and others transgressions, Sorrow.and also lamenting for the calamities of Gods people, private and publique, the want of both which is here condemned.

VVhat spirituall joy is there here injoyned?

Ioying in God,Ioy. rejoycing in all our afflictions, with consideration of the p. 219joy prepared for us before the beginning of the world, Luke 1. 47. Rom. 5. 3. James 1. 2. the defect of which spirituall joy is here condemned.

So much of the Affections; what is required of us in respect of our Conscience?

That we live in all good conscience before God, Acts 23. 1. Heb. 13. 8.

What sins are here condemned?

1. Hardnesse of heart, and benummednesse of conscience.

2. Hellish terros and accusations, proceeding from doing things either without or against the rule of the Word.

So much of the first branch of this Commandement, what is required in the second branch thereof?

Vnity in Religion,Vnity in Religion. because we are commanded to have but one God and no more.

What things are required of us that we may come to this unity?

Foure principally.

1. An upright and single heart, ready to embrace the true Religion and no other.

2. Constancy and continuance in the truth.

3. A godly courage to stand to the truth, and withstand the enemy.

4. An holy zeale of the glory of God.

What contrary vices are forbidden?

1. Indifferency in Religion, when a man is as ready to embrace one Religion as another.

2. Inconstancy and wavering in Religion.

3. Obstinate and wilfull continuance in any Religion without any good ground.

4. Rash and blinde zeale, when a man without knowledge or judgment will earnestly maintaine either falshood or truth by wicked meanes.

To what end doth God will us to have no other God but himselfe, seeing no man can have any other God, though he never so much desire it?

Because howsoever there be but one God, yet many doe devise unto themselves divers things which they place in Gods stead, and to which they give that honour which is proper to God, 1 Cor. 8. 4, 5. 10. 20.

What sin then doth God condemne by forbidding us to have many gods?What it is to have other Gods.

All inward idolatry, whereby men set up an Idoll in their heart in stead of God, Ezek. 14. 3. ascribing thereunto that which is proper to him, and giving it any part of spirituall adoration.

Shew how this is done in the Understanding.

When men doe thinke that other things have that which is proper unto God: as Papists when they beleeve; That the Sacrament is their maker; That the Saints know their hearts; That the Pope can forgive sins, which none can doe but God.

How doth the Memory faile herein?

In remembering of evill things, especially of those which most corrupt us, and chiefly then, when we should be most free from the thoughts of them.

What is the fault of the Will?

Readinesse unto, and wilfulnesse in evill, especially the worst.

Shew the like in the Affections, first in sinfull confidence.

p. 220There is here condemned trust in the Creatures more then in God,Sinfull▪ Confidence. and all fleshly confidence in our selves, or in our friends, honour, credit, wit, learning, wisdome, wealth, &c. thinking our selves the better or more safe simply for them, Prov. 18. 11. Psa. 62. 10. Jer. 17. 5. 2 Chron. 16. 12. whence ariseth pride, Acts 12. 23. and security.

VVhat is our duty concerning these things?

1. To esteem of them only as good means given us of God, whereby to glorifie him the better.

2. To trust in God lesse when we have them, then when we want them, Job 13. 15.

VVhat is further here condemned?

1. To ascribe the glory of any good thing, either to our selves, or any other then the Lord.

2. To seeke for help of the Devill by Witches or Wise men.

VVherein standeth inordinate love?

In loving of evill,Inordinate Love. or in loving of our selves, or any other thing more then God, of whose favour we ought more to esteem, then of all the world besides. Here therfore is condemned all carnall love, of our selves, our friends, our pleasure, profit, credit, or any worldly thing else, for whose sake we leave those duties undone which God requireth of us, 2 Tim. 3. 4. 1 John 2. 15. 1 Sam. 2. 29. whereas the true love of God will move us with Moses and Paul, to wish our selves accursed, rather then that the glory of God should any thing at all be stained by us, Exod. 32. 32. Rom. 9. 3.

VVhat feare is here condemned?Sinfull Feare.

All carnall feares, and especially the fearing of any thing more then God, Isa. 7. 2. 8. 12, 13. 51. 12, 13. Mat. 10. 28.

How may a man know that he is more afraid of God then of any other thing?

If he be more afraid to displease God then any other, and this feare of God be stronger to move us to good then the feare of men to move us to evill.

VVhat disorder in joy and sorrow is here condemned?

1. Immoderate carnall mirth.Sinfull Ioy and Sorrow.

2. Abundance of worldly sorrowes, shame and discontentments.

VVhat is required in the third and last branch of this Commandement?

True Religion,The third branch of the first Commandement, True Religion. because we are commanded to have the true God, and none other for our God.

What is contrary to this?

The having of a false God, and a false Religion.

How many things are required of us, that we may come to true Religion?

Three.

1. We must labour earnestly to find out the truth.How we must come to the true Religion.

2. We must examine by the Word, whether it be the truth which we have found.

3. When by tryall we have found the truth we must rest in it.

What is here forbidden?

1. All errors and heresies, especially concerning God and his properties, and the three Persons in the Trinity; where we must take heed, we p. 221imagine no likenesse of God, for as much as wee set up an Idoll in our hearts, if we liken him to any thing whatsoever, subject to the sense or imagination of man; for the better avoydance whereof we must settle our mindes upon Christ, in whom onelyonly God is comprehensible.

2. To believe any Doctrine concerning God without any tryall.

3. Not to believe that which he hath revealed concerning himselfe in his Word.

We have spoken hitherto of the severall branches of the first Commandement. What are the helpes of the obedience thereof?

The onelyonly meanes to settle and uphold us in this spirituall worship of God,Helps inabling us to obey this Commandement. is to endeavour to attaine and increase in the knowledge of him in Iesus Christ, 2 Pet. 3. 18. to consider what great things he hath done for us, Psalme 116. 12. 1 Jo. 3. 1. Yea, in all our wayes to take knowledge of his presence, promises, and providence, Prov. 3. 6.

What are the meanes whereby we may attaine to the knowledge of God?Means of the knowledge of God.

Principally twelve.

1. Prayer.

2. A simple heart desirous of knowledge.

3. Hearing of the Word.

4. Reading of the Word and holy Writings.

5. Meditation in the Word.

6. Conference.

7. Diligence in learning.

8. Remembrance of that we learne.

9. Practice of that we learne.

10. Delight in learning.

11. Attentive marking of that which is taught.

12. Meditation on the Creatures of God.

What are the hindrances of the obedience of this Commandement?Hindrances.

The neglect of the knowledge of God. Hos. 4. 1. & 8. 12. and not considering his words and workes, Esa. 5. 12. & 26. 10. 11. are the ground of all impiety, and spirituall Idolatry here forbidden, Esa. 1. 3. 4.

What things are forbidden as meanes of this ignorance?Means of ignorance here forbidden.

Five.

First, Curiosity, when a man would know more then God would have him know.

Secondly, Vanity of minde, when the minde is drawne away and occupied upon vaine and unprofitable things.

Thirdly, Pride our owne knowledge, when we think we know enough already.

Fourthly, Forgetfulnesse of God and his Will.

Fiftly, Wearinesse in learning, and talking of God and his Will.

Hitherto of the first Commandement, concerning the entertaining of of God in our hearts: What is injoyned in the other three?

The meanes of his service: for as in the first Commandement we are required to have,What is enjoyned in the 3. following Commandements. so in the other wee are required to serve the Lord our God.

What be the branches of this service?

Either they are such as are to be performed at all times, as occasion p. 222shall require; or such as concerne a certain day, wholly set apart for his worship. The duties of the former kind are prescribed in the second and third, of the latter in the fourth and last Commandement of the first Table.

How are the duties of the former kind distinguished?

They doe either concerne the solemne worship of Religion prescribed in the second Commandement, or the respect we should carry to God in the common course of our lives laid downe in the third.

What doe you consider in the second Commandement?The second Commandedement.

Two things. 1. The Injunction. 2. The Reasons brought to strengthen the same.

What are the words of the Injunction?

Thou shalt not make to thy selfe any grauen Image, nor any likenesse of things, that are in Heauen aboue, nor in the Earth beneath, nor in the Waters under the Earth; thou shalt not bow downe to them, nor worship them, Exod. 20. 4, 5.

VVhat is the scope and meaning of this Commandement?The scope and meaning of the second Commandement.

To binde all men to that solemne forme of religious Worship which God himselfe in his Word prescribeth, that we serve him, not according to our fancies, but according to his owne will, Deut. 12. 32.

VVhat is generally forbidden herein?What is here forbidden.

Every forme of Worship, though of the true God, Deut. 12. 31. contrary to, or diverse from the prescript of Gods Word, Mat. 15. 9. called by the Apostle Will-worship, Col. 2. 23. together with all corruption in the true Worship of God, 2 King. 16. 10. and all lust and inclination of heart unto superstitious Pomps, and Rites in the service of God.

VVhat are the parts of that Will-worship?

Either the worship of any besides God, or of God himselfe, any other waies then he hath commanded; for both vices are here forbidden, either to worship the true God falsly, or to worship those things that are not God at all.

VVho doe chiefly off end in this kinde?

The Papists, which give religious worship unto Creatures, and serve God, not according to his will prescribed in the Word, but according to the Popes will, and the Traditions of men.

VVhy doth the Lord forbid all these Corruptions, under one instance of Images?

Because therein he foresaw there would be greatest abuse.

What doth he expresly forbid concerning them?

1. That we make no Image to worship it.

2. That we worship it not when it is made.

What is meant by making of Images?What is meant by making Images.

All new devices, and inventions of men in the service of God, whereby we are forbidden to make any new Word, new Sacraments, new Censures, new Ministries, new Prayers, new Fastings, or new Vowes, to serve p. 223him withall: also all representations of any grace of God, otherwise then God hath appointed, or may be allowed by his Word; as Christ condemned the Pharisees washing.

What by worshipping of them?

All use in Gods Service of any new devised Inventions, or practising of them, and all abuse of things commanded.

What is generally required in this Commandement?

That we worship and serve God in that holy manner which he in his Word requireth.

How is that to be done?

First, we must use all those holy exercises of Religion, publike and private, which he commandeth.

Secondly, we must perform all the parts of Gods Worship prescribed with Reverence and Diligence, using them so carefully as may bee to Gods glory, and our good. Eccles. 4. 17. and 5. 1.

What observe you by comparing the second Commandement with the first?

That the inward and outward worship of God ought to goe together: For as in the first Commandement, the Lord requireth that we should have no other Gods before him: that is, in the secret of our heart, whereof he alone taketh notice: So in the second; by the words Make, Bow, Worship, he forbiddeth any outward service of Religion to any other.

Wherefore must God be worshipped both by our bodies and our soules?

Because he is the Lord and Maker of them both. 1. Cor. 6. 20.

What gather you from hence?

That such as dare to present their bodies to a Masse, or to any other grosse Idolatry, and say that they keep their hearts to God, are here convicted of falsehood and hypocrisie.

So much of the second Commandement in generall: what are the particular branches of it?

There is here first required,The speciall branches of the second Commandement. that all solemne religious Worship should be given to the true God: and secondly, that it be given to him alone, and not communicated to anything which is not God. So that the summe of the first part is; Thou shalt worship the Lord thy God, and him onelyonly shalt thou serve. Matth. 4. 10.

How are we to worship the Lord our God?

By those meanes onelyonly which himselfe approveth in his Word: according to the saying of Moses: Doe that which I command thee, and doe no more, Deut. 4. 2. & 12. 32.

What is here required?

First, that we give unto God that Worship which hee himselfe hath prescribed in his Word.

Secondly, that we give him that alone without addition or alteration.

What is forbidden?

First, the neglect of Gods Worship or any of his Ordinances, when we contemne, or despise, or leave undone that service, which hee hath commanded us to performe unto him.

Secondly, the adding any thing unto, or taking any thing from the pure Worship, when we serve him by any other meanes, then that which he himselfe hath commanded.

p. 224What are we to consider in the pure worship of God, which he hath prescribed in his Word?

1. The parts of it. 2. The right manner of using of it.

What be the parts of it?

They are partly such as we give unto God, and partly such as God giveth unto us.

What is required of us touching these kinds?

1. That we use these things that God hath given us, to that end that God hath given them for.

2. That neither in giving to God, nor taking from him, we devise any thing of our owne to serve him withall.

What are the things God giveth us to serve him by?

His Creatures in the first place, and his Word, Sacraments, Ministery, Discipline and Censures of the Church, which we must use according as they are instituted of God.

What duties are here required?

Our presence at the exercise of Religion, the preaching, hearing, and reading of the Word of God, together with meditation, conference, and all other means of increasing our knowledge therein, the administring and receiving of the Sacraments, &c. Acts 2. 42.

How doe you worship God in these?

In the Creatures, by beholding his glory in them; in his VVord, by diligent hearing of it, and carefull beleeving and practising of it; in his Sacraments, by receiving them duely; in the Ministery, and Censures, by submitting our selves to them.

VVhat are the things that we give unto God?

They are either more or lesse ordinary.

VVhat are the more ordinary?

1. To pray to God,Of Prayer. both publickly and privately.

2. To praise God, both alone and with others.

Are these duties required of all Christians?

Yea, every true Christian must offer this Sacrifice to the Lord every day: For in all ages, and at all times, it hath been the practise of Gods Saints, to offer unto God the Sacrifice of Prayer and Praise; as we may see by the practise of Daniel, and Peter, who went up at noone to pray, Acts 10. 9. and Isaac, who went out at Eventide to pray in the Fields, Gen. 24. 63.

What are the parts of Prayer?

Three.

1. Confession, which is the Sacrifice of a broken Heart and wounded Soule.

2. Petition for such things as we lack.

3. Thanksgiving for such things as we have received.

What are the things lesse ordinary?

1. Fasts,Of Fasts. publicke or private, Joel 2. 12, 15.

2. Solemne Thanksgiving for speciall Blessings, Psal. 50. 14. whereunto Feasting also is joyned, when speciall occasion of joy is given us.

3. Making and performing holy Vowes unto God.

What is Fasting?

p. 225And abstinence for a time from all the commodities and pleasures of this life, so farre as comelinesse and necessity will suffer, to make us more apt to Prayer, and more able to serve God.

What is a Vow?Of Vowes.

A solemne promise made unto God of some things that are in our power to performe, which we do to declare out thankfulnesse, to strengthen our faith, and to further us in doing of good duties, wherein we are backward: our abstaining from some evill, whereunto we finde our selves especially inclined.

So much of the parts of Gods solemne Worship: What is required to the right manner of using of the same?

Our carefull,The manner of Gods worship. sincere, and diligent behaviour in all his Service; that every thing may be done as he hath appointed, and no otherwise.

What are the things required hereunto?

They are partly inward, partly outward; the former whereof concerne the Substance; the latter the Circumstance of Gods worship.

What are the inward?

As all the powers of the soule are charged to joyne together (by the first and great Commandement) in the entertaining and loving; so by this, in performing all acts of solemne worship to the true God; therefore herein there must bee a concurrence as well of the understanding, that we have knowledge of the particular service which wee doe, Romans 14. 5. 1 Cor. 14. 14, 15. as of the will and affection, that we may worship God in Spirit and in Truth. Joh. 4. 22.

What things are requisite to the performance of this?

Three.

1. A diligent Preparation and advisednesse before we come to any holy exercise.

2. A right disposition of the minde in the action of it selfe.

3. A comfortable departure, upon the sensible feeling of the fruit thereof.

What is required in the Preparation before the Action?Of Preparation.

That wee bethinke our selves before-hand, about what things wee come, and dispatch our selves of all the things that hinder us in the service of God: which sith we must doe in things otherwise lawfull, much more in things unlawfull.

What is further to be observed herein?

That every Preparation be answerable to the exercise whereunto wee are called: as in the parts of Prayer, for example.

1. In Confession we must have a true feeling of our former sinnes.

2. In Petition, we must have the like sense of our wants, and bethink our selves what need we have of the things we aske, and strive against our staggering, and doubting of Gods promises.

3. In Thanksgiving we must call to minde at least Gods benefits bestowed upon us, and consider the greatnesse of them. And so in all other Services of God.

VVhat Disposition of the minde is required in the Action?

1. A reverent,Of disposition in the action. diligent, and earnest attentivenesse to the thing, withall the powers of our soules, thereby to fasten our mindes, and p. 226so to hold them during the exercise, that no idle or vaine thoughts withdraw us from the same.

2. Zeale in the Action, with such Affections as are answerable to the matter in hand: as in Prayer we must have a sure confidence in God, that we shall obtaine the things we aske agreeable to his will: In thanksgiving we must have a sweet feeling of the benefits that God hath given us: in the Word and Sacraments, we must come with affection to them.

What is required of us after the Action?What required after the Action.

That we feele the fruit of it; that is, some increase, either of knowledge, of true feare, or comfort for the strengthning of us in the duties we performe: So also every one must examine themselves herein, and all those that belong unto them; else they are like unto them, that having eaten a good meale, by warme water doe give it up again.

What be the outward things that doe accompany Gods Worship?

1. Ecclesiasticall Ceremonies,Ecclesiasticall Ceremonies. making for Order and Decency, 1 Cor. 14. 40. which are left to the appointment of the Church, being of that nature, that they are varied by Times, Places, Persons, and other Circumstances.

2. All comely and reverend gestures of the body; as kneeling, lifting up the hands and eyes to Heaven, silence in the service of God, and such like: For the gestures of religious Adorations being here forbidden to be given unto Images, are therein commanded to be given unto the God of Heaven.

Is there any use of our bodily behaviour,Of bodily Gestures. sith he is a Spirit, and looketh to the Heart?

Yes verily: For,

1. The whole Man; and consequently, the Body it selfe oweth duty unto God.

2. It is a Glasse, wherein the affections of the Mind are beheld.

3. The Mind is the better holden in the thing affected, and the better holpen, and furthered in the inward Worship, when both Body and Mind are joyned together; notwithstanding the Mind must alwayes proceed in Affection, else it is shamefull hypocrisie.

What gestures are most convenient for the Body?

Divers, according to the divers Exercises of Religion; as at the reading of the Word, standing; at prayer, kneeling, and therein to witnesse our humility, by casting downe our eyes; our confidence, by lifting them up; or with the Publicane, to knock our breasts, except our infirmities, or the like Lets hinder us herein.

So much of the right use of Gods Ordinances. Wherein standeth the abuse of them?

1. In rash,Of the abuse of Gods Ordinances. negligent, and carelesse dealing in any particular point of the worship of God.

2. In using any thing that God hath commanded for his worship otherwise then he himselfe hath appointed, 1 Chron. 15. 13. For the brasen Serpent abused, was worthily broken in pieces, 2 Kings 18. 4. and the Israelites, for carting the Arke, were worthily punished, 2 Sam. 6. 3, 7, 8.

What speciall abuses of the Word are here condemned?

To hang pieces of Saint Johns Gospell about Mens necks, or to use p. 227any other Gospell to heale the diseases, as for any man to charge a Devill to goe out of one, as the Apostles did.

VVhat may be lawfully done in this cause?

We must and may pray onelyonly unto God, that he would command the Devill to depart: for he is the Master that authorised him to goe thither.

VVhat speciall abuses of the Sacraments are condemned?

The receiving of them unworthily, making them to bee Sacrifices. 1 Cor 11. 27. 29. as is done in Popery.

VVhat of the Ministerie?

The turning of that which is given to edifie in Christ to other ends then those for which it was ordained, and when Ministers exercise Tyrannicall Lordship over their flock, or their fellow servants, as the Bishops of the Church of Rome use to doe. Luke 22. 25. 1 Pet. 5. 2, 3. Or when in the execution of their function, they seek themselves, and not the edification of Gods people.

What of the Discipline and Censures?

When they are used in another manner, and for other causes then God hath ordained. Esa. 66. 5.

VVhat of Prayer?

To aske evill things, or to pray for such things as God hath made no promise of; or for such persons as he hath made no promise unto; as when men pray for soules departed; or for those that sinne to death. 1 Ioh. 5. 14, 15, 16. To pray in a strange tongue which we doe not understand; to pray on Beads, and use much babling; as also to ayme more in our requests at the relieving of our necessity, then at the advancement of Gods glory.

VVhat of thanksgiving?

To thanke God for things unlawfully gotten, or come unto us.

VVhat of Fasting?

To make it a matter of merrit, or to use superstitious choyce of meats, as is done in Popery.

VVhat of Vowes?

To undertake rash Vowes, to break, or else to delay and deferre the paying of our lawfull Vowes; as also to performe Vowes that are unlawfull, Psal. 66. 13. & 76. 11. Eccles. 5. 1. 5. Gen. 35. 1.

VVhat defects are condemned that concerne the inward things required in the performance of all these parts of Gods worship?

1. Want of understanding,Defects respecting the inward worship. when we doe good duties ignorantly, or thinke that we can please God by meaning well, when that which wee doe is evill.

2. Want of Zeale and Affection in performing God service.

3. Hypocrisie, when men make a greater shew of the service of God outwardly, then they have a desire to serve him inwardly.

4. Hearing, Reading, Meditating, Conferring, singing of Psalmes, and receiving the Sacraments without Preparation, Attention, Reverence, Delight, and Profit.

5. Praying without Faith, Feeling, Reverence, Fervency, not waiting for answer.

VVhat defects concerne the outward worship?

p. 2281. All unreverent,Defects in outward Worship. and unbeseeming Gestures.

2. All Ecclesiasticall Ceremonies, and Rites of Religion, which are pugnant to Gods Word, or not warrantable by the generall grounds thereof; such as are not for Order, and Comelinesse, and Edification.

So much of the parts of Gods Worship prescribed, together with the right use and abuse thereof. What say you of such formes of Worship as are not prescribed by God in his Word?

We are commanded to serve God, not according to the Traditions of men, but according to his Will revealed in the Scripture, Col. 2. 18. Mat. 15. 9.

What followeth hereupon?

That no Power must be admitted in the Church, to prescribe other formes of Worship not appointed by God himselfe in his Word.

What is then to be observed herein?

We must observe the Apostles rule and practise, 1 Cor. 11. 28. where he saith, That which I have received, I have delivered unto you: For if he might adde nothing to Gods Ordinances, much lesse may we.

What is here forbidden?

In generall, all VVill-worship, whereby we make any thing a part of Gods service, which he hath not commanded: For how great a shew soever it have; yet in that it leaneth to mans wisdome, it is unlawfull, Col. 2. 23. In particular, to ordaine any other VVord, or Sacraments, then those which God hath appointed; to devise any other Ministery, then that which God hath ordained; to place any Religion in Meat, Drinke, Apparell, Time, Place, or any other indifferent things.

What Caution must we keep in the use of things indifferent?

1. VVe are to maintaine that Christian Liberty which Christ hath purchased for us.

2. VVe must yet be carefull not to abuse the same; to the hardening, insnaring, perverting, or just grieving of any.

Remaineth there any thing else to be spoken of the first maine branch of this Commandement?

Yes, the helps that may further us in performing this pure worship of God.

What be they?

1. That all men labour for knowledge of the expresse VVill of God,Helps in performing Gods pure Worship. touching all parts of his VVorship, Mich. 6. 6, 7, 8. and that they increase therein every day more and more, by reading the Scriptures; using also for that end, meditation, conference, good Books, and good company.

2. That they marry, and make leagues of Friendship only with such as professe the true God; and therefore no Professor of the true worship of God may joyne himselfe in Marriage with one of another Religion, or an apparent, prophane, and irreligious person; but with such only as are godly, at least in shew.

3. That we give no toleration to superstition, 2 Chron. 15. 13. but shew our hatred and reluctation of all false Worship, so far as we may within our Calling.

4. That we joyne together with order and decency in the performance of Gods Worship, 1 Cor. 14. 40.

p. 2295. That such whom it concerneth, take care that faithfull and able Ministers be ordained in every Congregation, Tit. 1. 5. & that sufficient maintenance for encouragement be allotted them, 1 Tim. 5. 17, 18. 2 Chron. 31. 4.

6. That places for publicke Assemblies be erected and preserved, Luke 7. 5, 6.

7. That Schooles and Vniversities be founded and maintained, 2 King 6. 1.

8. That Books of necessary use and edification, especially, the holy Booke of God, be set forth and divulged, Rev. 1. 3.

9. That as occasion requireth, Synods and Councels be called and assembled, Acts 15. 6.

10. That such whose Calling and abilitie reacheth no further, doe yet affoord the help of their prayers unto all these, Mat. 9. 38.

What is required in the second maine branch of this Commandement?

That all religious Worship and Reverence be given unto God alone,The 2d main branch of the second Commandement. and not imparted to those things which are not Gods at all.

What sins are here condemned?

Magicke and Idolatry, both which are condemned by the name of spirituall Adultery, Lev. 20. 5, 6.

Who are guilty of the first of these sins?

1. The practisers of all diabolicall Arts, Lev. 20. 27. Deut. 18. 10, 11.

2. Such as seeke after them, Lev. 20. 6. Isa. 8. 19, 20. 1 Sam. 28. 7. 1 Chron. 10. 13, 14. by going to Witches, or consulting with Star-gazers, or the like; to whom Moses opposeth a Prophet, as the only lawfull Minister of God: and warrantable meanes to know his will, by signifying thereby, that to seeke secret things of strange Ministries is abominable.

Who are guilty of the latter of these sins?

1. Such as worship those things that are not God.

2. Such as countenance them, or doe any thing that may tend to the furtherance of Idolatry.

What Worship is here forbidden to be given unto those that are not God?

All Religious service; as,

1. Praying, Isa. 44. 17.

2. Thanksgiving, Judg. 16. 23, 24. Dan. 5. 4.

3. Offering of Sacrifice, 2 King. 17. 35.

4. Burning of Incense, Jer. 18. 15. & 44. 17.

5. Vowing.

6. Fasting.

7. Building of Temples, Altars, or other Monuments unto them, Hos. 8. 14. & 11. 12.

8. Erecting of Ministers, 1 King. 12. 31, 32. or doing any Ministeriall Worke for their Honour, Amos 5. 26. with Numbers 4. 24, 25.

9. Preaching for them, Jer. 2. 8.

10. Asking counsell of them, Hos. 4. 12.

11. Outward religious Adoration of them, Acts 10. 25, 26. Rev. 22. 8, 9.

p. 230To whom must this Worship be denyed?

To every thing that is not God, as the Sunne and Moone, Angels, Saints, Reliques, Images, and such trash, as Rome alloweth, Deut. 4. 17. 19. Col. 2. 18, Rev. 19. 10. & 22. 8, 9. Acts 10. 25, 26.

What is here in this Commandement expressely forbidden concerning Images?

First, the making of them.

Secondly,What forbidden concerning Images. the bowing unto them, or worshipping them.

Why is the first of these so largely set forth?

To meet with the corruption of men that by nature are exceeding prone unto Idolatry.

What men are forbidden to make Images?

All men which have not some special warrant from God to make them.

But though I doe not make Images my selfe, may I worship them that another man makes?

No: For that is likewise forbidden, Exod. 32. 1.

Is it not lawfull to put them in Churches, or in publick places, if they be not worshipped?

No.

Why then did Moses make the Cherubims, and the brazen Serpent?

For so doing he had a speciall Commandement from God, who may dispence with his owne Lawes when he will.

To what end did God command them to be made?

The one, to signifie the crucifying of Christ, Iohn 3. 14. The other, to signifie the Angels readinesse to helpe Gods children in all distresses.

Is all manner of making of Images forbidden?

No: but onelyonly in matters of Religion, and Gods Service: for in civill matters they have a lawfull and commendable use, Matthew 22. 20. But to make them for religious ends and uses, is altogether unlawfull, Amos 5. 26. with Acts 7. 43.

What gather you of this?

That the Popish Doctrine of Images; that they are Lay-mens bookes, is directly contrary to the word of God, and therefore as false and erronious, to be detested of all Gods Children, Hab. 2. 18. Ierem. 10. 14. Esa. 44. 10.

What kinde of Images are we forbidden to make?

All kindes, whether hewen or ingraven, cut or carved, (which in the Commandement is expressed, Molten, Imbroydered, Painted, Printed, or Imagined, Hosea 13. 2. Ezekiel 8. 10. Acts 17. 25. 29.

Of what things are we forbidden to make Images?

Of all things which are in the heavens above; or in the earth beneath, or in the waters beneath the earth.

What is meant by things which are in the heavens?

GOD, CHRIST, the Angels, and the Saints which are in the Highest; the Sunne, Moone, and Starres, which are in the middle, and the Fowles, which are in the lowest heaven, Deut. 4. 27. 19.