The Main Principles of the Christian Religion in 107 Articles

CHAP. I. Of things to be believed, comprehended in the Apostles Creed: Or a brief Sum of Christian Doctrine, which ought to be received or believed.

A. 1. MAns chief End, is to glorify God , and to enjoy him forever .

Homil. 3. Of Salvation. —Above all things, and in all things to advance the glory of God, of whom only we have our sanctification, justification, salvation, and redemption.

Expl. 1. In which A. there are these four things to be explained: (1.) What we are to understand by a man's end. And the Answer is, That by a man's end we mean that which a man doth intend or aim at in all his actions; or that which he does propose to himself as the reason of what he does; ex. gr. when you see a man bu • lding a House, if you ask him the reason why he builds a House, or what he intends in so doing; his answer will be, to dwell in it: And here, his dwelling in his House, when he hath built it, is his end in building his House. So again, when you see a man going to Church, if you ask him what he goes to Church for; he will presently tell you, to hear a Sermon: Now this being that which he does design in going to Church, sc. to hear a Sermon, it may very well be called his end in going to Church. But then 2 dly, It is next to be explained, what is meant by a man's chief end : Now a man's chief end, is that which he doth principally aim at in all his actions. As to keep to the last instance, though it be a man's end (in going to Church) to hear a Sermon; yet that is but a lower end, and that which he does only design in order to his chief end, which is to glorify God, and to enjoy Communion with God, by hearing his word: This Question therefore ( What is the chief end of man? ) is (q. d.) what is man's chief errand into the world? or what did God make man for? or what is the great business that should take up the greatest part of a man's time, thoughts, cares, affections, and endeavors, whilst he lives in the world? or what is it that a man is principally to drive at in all his words, thoughts, and actions, in all his duties both to God and man, and in all his dealings with the world? Now this is that which should be his general drift in all, sc. To glorify God, and to enjoy God both in this world and a better. And this is the plain meaning of those Scriptures which are here made use of as proofs. But (alas) is it not sadly to be lamented, that the corrupt generality of people, have quite forgotten what errand they were sent about into the world; whilst some make worldly honors and preferments their chief end, as the ambitious; others make worldly gain and profit their chief end, and that which they mainly drive at, as the covetous; and others do make their carnal pleasures, delights, sports, and pastimes their chief end, as if God had put them into the world, as the Psalmist reports of the Leviathans being put into water, to play therein: and this is the case of the younger sort generally of vain and wicked people, who either do not know, or will not consider, that the end of their Creation was to honor and enjoy their Creator, both here and hereafter. 3 dly, What it is to glorify God, may be thus explained; namely, it is to live according to his will revealed in his word; or, it is to think, speak, and do according to the Rule of his word. (1.) We glorify God in our thoughts, or in our hearts, when we dare not allow ourselves to think anything that is not stamped with God's authority and allowance; and more particularly, when our thoughts of God, of his works, words, and all that relates to him, are such as do become his excellent Greatness. So when we fear, love, admire, trust, and desire him above all. (2.) We glorify him in our words, when our speech is not corrupt, vain, and idle, but seasoned with grace. (3.) In our actions, when we make his word our rule, and his glory our great and general end in all our actions. 4 thly, What it is to enjoy God ; we may best conceive of it, by what it is to enjoy a friend: Now this is, we know, to have his presence, company, and converse, and to take delight in his society. So to enjoy God, it is to converse with God, to be well-pleased with his gracious presence, and not only to have him to be our Friend, or Father, but to entertain this King of glory in our hearts and affections. Or as wicked men do look upon the greatest part of their enjoyment to consist in (that which they miscall) good-fellowship; so the Christians enjoying of God, is to have fellowship with him: Truly our fellowship is with the Father, and with his Son Jesus Christ. And to maintain and keep up this fellowship with God forever, it is to enjoy him forever ; which in reference to a Christians enjoyment of God in glory, is called a being forever with the Lord, 1 Thes. 4.17.

A 2. The Word of God (which is contained in the Scriptures of the Old and New Testament ), is the only Rule to direct us how we may glorify , and enjoy him .

Artic. vi. In the name of the Holy Scripture we do understand those Canonical Books of the Old and New Testament, of whose Authority was never any doubt in the Church. Homil. 1. Unto a Christian man there can be nothing either more necessary or profitable, than the knowledge of holy Scripture; for as much as in it is contained God's true Word, setting forth his glory, and also man's duty. — As many as be desirous to enter into the right and perfect way unto God, must apply their minds to know holy Scripture, without the which they can neither sufficiently know God and his Will, neither their office and duty. —Let us willingly search for the well of life in the Books of the Old and New Testament, and not run to the stinking Puddles of men's Traditions, (devised by men's imagination) for our justification and salvation.

Expl. 2. When the written Word of God is here called a Rule, we may understand it thus; That as an Artificer, suppose a Mason or Bricklayer, in raising a Wall, or a Carpenter in squaring a piece of Timber, makes use of his Rule, and by applying this to his work, comes to know whether it be straight or crooked: So the Christian, who would order his spiritual Building or Conversation aright, so as to glorify and enjoy God, he must lay every stone in this spiritual Building by this Rule ; he must square all his thoughts, words, and actions by this Line and Level, and thereby he may come to know what is right and what is wrong, what is sin and what is duty, what is true and what is false; and so accordingly may cease to do evil, and learn to do well ; believe that which is true, and reject that which is false ; nor is the Old Testament alone this Rule, nor the New Testament alone, but both together ; and both together they are the only Rule of Christianity; neither is there any other ordinary, sufficient Rule to direct a Christian, either how he may serve God acceptably, or enjoy God eternally, but this written Word. (1.) The Pagans Rule, or Light of Nature, or what may be known of God by the things which are made, is not sufficient to this end, because it cannot discover Christ to us, which is the only means of salvation. (2.) The Papists Rule of Tradition is no good Rule, because fallible and contradictory in many things to the Rule of Scripture. And (3.) for the very same reason, the Quakers Rule is no good Rule, I mean their Light within, because opposite to the light of the Word without; and therefore it remaineth that the written Word is the only Rule.

A. 3. The Scriptures principally teach, what man is to believe concerning God, and what duty God requireth of man .

Artic. vi. Holy Scripture contains all things necessary to salvation; so that whatever is not read therein, or proved thereby, is not to be required of any man that it should be believed as an Article of Faith, or be thought necessary or requisite to salvation.

Homil. 1. In holy Scripture is fully contained what we ought to do, and what to eschew; what to believe, what to love, and what to look for at God's hand at length.

Expl. 3. There are two things principally which man is to believe concerning God, and they are the two main foundations of the Christian Religion, in the practice of it: (1.) That God is, or that there is such a being who is in and of himself absolutely perfect, and who gives Being to all his Creatures. (2.) That he is a rewarder of those that diligently seek him, namely, in and through Christ, Heb. 11.6. or that it is not in vain to love, serve, and obey this God. And there is but one thing, in the general, which God requires of man, namely, a free and full compliance with his will, whether in the doing or suffering part of Religion.

A. 4. God is a Spirit , Infinite , Eternal , and unchangeable , in his Being , Wisdom , Power, Holiness , Justice, Goodness, and Truth .

Homil. xvij. It passeth far the dark understanding and wisdom of a mortal man to speak sufficiently of that Divine Majesty which the Angels cannot understand. Considering the unsearchable nature of Almighty God,— to reverence and dread his Majesty,—excellent Power, —incomparable, Wisdom, —inestimable Goodness,—to take him for God Omnipotent, Invisible.

Expl. 4. A Spirit ] ( i. e. ) A Being which has not flesh and bones as we have, Luk. 24.39. has not hands, or feet, or any bodily parts, no nor any bodily properties neither, as length, breadth, height, depth, thickness, shape, or color; such a Being as is not, cannot be (as God) the object of any of the Five Senses; for no man has seen God at any time, &c. but is invisible, and absolutely perfect, because he does not depend upon anything else, either for what he is, or for what he does. Infinite ] i. e. without any limits or bounds to his perfection, an unconfined Essence, absolutely free from all measure or determination of time, place, or degrees. Eternal ] i. e. without beginning or end of days, or succession of duration; always the same, before and after time, ever present, infinitely above all circumscription of motion, according to former and latter. Unchangeable ] ( i. e. ) he can never cease to be what he is, (the true God) nor can he alter at all, so as to be more or less God than he is, nor more or less perfect; for saith he, I am God, I change not. In his Being ] for when the Son of God, who is very God, became man, he did not cease to be God. In his Power ] for this being infinite, it is not capable of an alteration, either by adding to it, or taking from it. And the same may be said concerning his Wisdom, for the very same reason; for how can he be more or less wise than he is, who is infinite in Wisdom and Knowledge ? In his Holiness ] i. e. he cannot be more or less holy than he is; or be more or less inclined or obliged to act suitably to the perfection of his own nature, than he is already. In Justice, Goodness, and Truth) i. e. he cannot be more just, good, and true than he is, nor less just, good, and true than he is, because he is Justice, Goodness, and Truth itself; and is all these, and has all these in infinite and absolute perfection, and therefore he is unchangeable in these.

A. 5. There is but one only , the living and true God .

Artic. I. There is but one living and true God, everlasting, without Body, Parts, or Passions; of infinite Power, Wisdom, and Goodness, the Maker and Preserver of all things, both visible and invisible.

Expl. 5. (i. e.) There is but one only absolutely supreme and perfect Being, who is the Maker and Governor of all things; for as for Magistrates, though they be called gods, I have said ye are gods, Psal. 82.6. yet they are so only by way of representation, only because they do represent God in his Authority and Government: And for Idols, though they be called gods, as there be of this sort gods many, yet these gods of the Heathen they are false gods, and upon that account are everywhere disparaged in Scripture. And though the Devil himself be called the god of this world ; yet 'tis only because he is God's Ape, ruling and working in the children of disobedience, Eph. 2.2. (but by God's permission) as God does in his own children. So that it still holds good, that to us there is but one God, of whom, and by whom are all things, 1 Cor. 8.6.

A. 6. There are three persons in the Godhead, the Father, the Son, and the Holy Ghost , and these three are one God, the same in substance, equal in power and glory .

Artic. I. And in unity of this Godhead there be three persons, of one substance, power, and eternity, the Father, the Son, and the Holy Ghost.

Expl. 6. In this A. there are three things to be explained; as, (1.) The meaning or nature of a Divine person. (2.) How they are said to be three persons. (3.) How distinguished from each other. For the understanding of the first, we are to know, that by a person in the general we mean a substantial complete Being (whether visible or invisible), having understanding, will, and subsistence by itself, and distinguished from anything else by some peculiar property that belongs to it, and to nothing else besides itself; as there is something peculiar in everyone man to distinguish him from another; this for a person in general: But now for a Divine person, (or a person in the Godhead), 'It is a substance that is undivided, and absolutely perfect in Being, Understanding, Will, and manner of Subsistence; yet actually, really, and eternally distinguished from any other person, by some relative property that belongs to it, and not to that person. (2.) For the number of the persons in the Godhead, they are three; not only in the reckoning of man, or according to human apprehension, but also in reality, and in God's account; whether men should reckon them so or no, and are therefore called a Trinity of Persons. Yet (3.) though they be so distinguished one from another, as that the Father is not the Son, and the Son not the Father, and the Holy Ghost neither Father nor Son; yet they are not, cannot be divided or separated one from another, because the whole and single Godhead is wholly, coequally, and coessentially in all three, by virtue whereof 'tis said, these three are one, (i. e.) one God.

A. 7. The Decrees of God, are his eternal purpose, according to the counsel of his own will, whereby for his own glory, he hath fore-ordained whatsoever comes to pass .

Artic. xvij.—Everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel, secret to us, &c.

Expl. 7. In this A. we have (1.) the nature and properties of God's Decrees, they are like Himself from everlasting; whatever God did purpose and determine to do, or permit to be done, he did thus purpose from eternity. (2.) Here is the Rule of God's Decree, the counsel of his own Will ; and yet nothing that he decrees can be any other than reasonable and good, because by reason of the infinite perfection of his Nature, his Will is essentially just and holy, and cannot be otherwise. (3.) The matter of his Decrees, is, whatsoever comes to pass, though there be never so much of that which we call hap-hazard in them. (4.) The end of his Decrees, for his glory ; for God neither does nor designs anything but for the highest end, and that is his own glory.

A. 8. God executeth his Decrees, in the Work of Creation , and Providence .

Homil. xvij. —Praise of Almighty God,—in the consideration of the marvelous Creation of this world, or—Conservation and Government thereof, wherein his great Power and Wisdom might excellently appear, to move us to dread and honor him.

Expl. 8. Here is showed, how God doth bring to pass, what he hath purposed. (1.) In the work of Creation ; by which we are to understand, not only God's making the world and all things therein in six days, but also God's producing or bringing into Being everything else that came into Being since that time to the worlds end, whether it became a Being in an ordinary way, and by means, as in the natural generation of things; or in an extraordinary way, by the immediate or miraculous power of God. (2.) In the work of Providence, which is not only to be restrained to what is naturally good, as every creature of God is, but also reaches to what is naturally evil, as affliction, and to what is morally evil, as sin.

A. 9. The work of Creation, is God's making all things , of nothing, by the word of his power , in the space of six days, and all very good .

To. 2. Hom. viii. God through his Almighty power, wisdom, and goodness, created in the beginning Heaven and Earth, the Sun, the Moon, the Stars, the Fowls of the Air, the Beasts of the Earth, the Fishes in the Sea, and all other Creatures for the benefit and use of man. Hom. xii. Among all the Creatures that God made in the beginning of the World, most excellent and wonderful in their kind, there was none (as the Scripture beareth witness) to be compared in any point almost unto Man, who in Body and Soul exceeded.

Expl. 9. By the work of Creation, we are to understand God's making of the world in time (or in the beginning) according as he had purposed from eternity, or before all beginning of time: and here it is observable, (1.) That this work is ascribed only to God, the true God, in opposition to Idols; yet is not so to be ascribed to any one person in the Godhead as to exclude the other; for all the three persons, sc. Father, Son, and Holy Ghost, being one in Essence or Godhead, they must necessarily be one in working, or as it were join hand in hand in all external works, whether of Creation or Providence. And therefore when the Creation is ascribed (in the Apostles Creed) to the Father Almighty, it doth not exclude the Son or Holy Ghost from being Almighty, or from joining with the Father in the work of Creation; but only because the Father is the first in order of the three persons when we conceive of them, and because there might be in the Church an outward distinction made (but no real separation) among the three persons, in those works which are more eminently and peculiarly affirmed of each person, as that the Father creates, the Son redeems, and the Spirit sanctifies. (2.) That he did not, as an Artificer, begin his work upon or out of materials, which is beyond the skill of art and power of nature. (3.) Without any instrument or help; for (1.) There was nothing then in Being when he began his work, therefore no instrument. (2.) He needed none, being infinite in power. (3.) To have used any, would not have been so consistent with the glory of his Wisdom and Power. (4. Obs. ) That he did his work in six days, that we might see it was a work of Wisdom and Counsel, and not of Chance; and to set us an example, to work six days, and rest the seventh. (5 lie, ) That he made all very good, in their nature, in their order and in their end.

A. 10. God created man, male and female, after his own image , in knowledge, righteousness, and holiness , with dominion over the creatures .

Homil. xii. He was made after the similitude and image of God, endued with all kind of heavenly gifts; he had no spot of uncleanness in him, was sound and perfect in all parts, both inwardly and outwardly, his reason was uncorrupt, his understanding was pure and good, his will was obedient and godly; he was made altogether like unto God, in righteousness and holiness, in wisdom and truth; to be short, in all kind of perfection. —God made him Lord and Ruler over all the works of his hands.— Homil. viii. Whom also he had created to his own image and likeness, and given him the use and government over them all, to the end he should use them in such sort as he had given them in charge and commandment, and also that he should declare himself thankful, &c.

Expl. 10. God created man male and female ( i. e. ), in both Sexes; man out of the dust of the earth, and the woman of the Rib that he took out of the man's Side; which creation is to be understood concerning the bodies of both, not of the soul of either of them, for the soul was not made of any materials at all, but the reasonable soul was immediately infused into their bodies when God breathed into them the breath of life ; so that the soul is, q.d. the breath of God. There is a twofold image of God, (1.) That which is in God, and so Christ the Second person in the Trinity is said to be the express image of the person of God the Father, because in him the fullness of the Godhead dwells bodily. (2.) There is the image of God which is out of God, or external to him; and such an image of God was man in his first Creation. (1 st, ) In respect of his soul, and that more generally, in the nature of it, God is a Spirit, and so is man's soul; God's immortal, so that: But more particularly, (1.) In knowledge of what was necessary to be known by him in order to God's glory or his own happiness. (2.) In righteousness or uprightness, ( i. e. ) his will did freely and fully comply with the will of God, the Law of God being written in his heart. (3.) In holiness, or with a power to do God's will perfectly. (2 dly, ) In respect of his body, wherein he did resemble the majesty (not the spirituality of God) for there was so much of majesty especially in man's countenance, that the inferior creatures did stand in awe of him. (3.) In respect of the whole man, because in his dominion over the creatures, he did resemble his Creator in his dominion over the world.

A. 11. God's works of Providence, are his most holy , wise , and powerful preserving , and governing all his creatures, and all their actions .

Homil. xvij.—Conservation and governance of the world,—of liberal goodness, which he daily bestoweth on us his reasonable creatures, for whose sake he made the whole universal world, with all the commodities and goods therein.—Take him for God omnipotent, invisible, having rule in Heaven and Earth, having all things in subjection, and will have none in counsel with him, nor any to ask the reason of his doing; for he may do what liketh him, and none can resist him, Dan. 11. For he worketh all things in his secret judgment to his own pleasure, yea even the wicked to damnation, saith Solomon, Prov. 16.—God hath not so created the world that he is careless of it, but he still preserveth it by his goodness; he still stayeth it in his creation.—To make our humble suits in prayers to his fatherly Providence.

Expl. 11. By God's actual Providence we are to understand his ordering of all things in time, according to his eternal purpose, or the counsel of his own will; or in plain English, 'tis his doing what he will in the world, whether it be in Heaven or Earth. For further explanation of this matter, we are to know, (1 st, ) That (according to our apprehension) there are these distinctions and kinds of Providence, (1.) We have his eternal Providence, or his decreeing, purposing, designing Providence, which is nothing else but that frame, method, or order of government which was in the mind of God from everlasting, before there was a world, or any creature in it to be governed, (and of this was spoken before). (2.) His actual Providence, which he hath exercised ever since he made the world; as, (1.) In the conservation of things in their beings, so that of all the species or kinds of creatures which he made he has lost none. Individuals indeed do die and perish, and return to their dust, but the species or kinds of creatures do not; men die, (this and that and toother individual person) in reference to their bodies ; but man does not, or rather mankind does not. (2.) In the actual government of all things by his wisdom, which he doth preserve by his infinite power; for God does not do by the World as the Ship-Carpenter by the Ship, build and leave it, and never look after it more; but he doth look after the preservation of it as the Owner, and the government of it as the Pilot. Other distinctions there are of Providence; as, (2.) That it is either mediate and ordinary, as where God makes use of means and second causes, and therein does observe the order which he has set in nature, as Hos. 2.22. and this order in nature is called the Law of nature: Or else immediate and extraordinary, when in the works of Providence, as well as of Creation, he works without means, as in the preserving of Daniel in the Lions Den. (2 dly, ) For the matter and extent of Providence, it reaches to all creatures, even to the Sparrows, and to the hair of the head. (3 dly, ) For the manner ; and this (1.) Holy, or most perfect, or in a way suitable to the perfection of his nature. (2.) Wise, for he does not only do all in the best way, but for the highest end. (3.) Powerful, for he brings to pass what he will have done with an almighty easiness, and without any difficulty to himself.

A. 12. When God had created man, he entered into a Covenant of life with him, upon condition of perfect obedience , forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death .

To. 2. Homil. xxi. God, as soon as he had created man, gave unto him a certain Precept and Law, which he (being yet in the state of innocence, and remaining in Paradise) should observe as a pledge and token of his due and bounden obedience, with denunciation of death, if he did transgress and break the said Law and Commandment.—In the which obedience if man had continued still, there had been no poverty, no diseases, no sickness, no death, &c.

Expl. 12. The wise and gracious Creator having made man a reasonable creature, and having also stamped his own image upon him, and thereby rendered him fit for and capable of happiness in the enjoyment of himself; and there being no other way to this enjoyment, but by union and communion with himself, he was most graciously pleased in order thereunto, to make a Covenant with man, (giving a Law to him as soon as he had made him,) and in him with all his posterity; wherein he promised life to him, and in him to all mankind, upon condition of perfect and personal obedience. And that God might try him, how he would carry it, being now brought within the bounds of this Covenant, he was pleased to lay this particular positive Precept upon him, That he should not eat of the tree of knowledge of good and evil, &c. upon pain of death ; which Precept he having broken, became liable unto death, or to the curse of the Law. This Covenant which God entered into with the first Adam was in Paradise, a Covenant or Law of Works, Do this and live : But that Covenant which God hath established in Christ the second Adam with all Believers (since the Fall) whether in the Old or New Testament, 'tis a Covenant of Grace ; and the grand Condition of this Covenant on man's part, or the qualification whereby he is fitted and capacitated to receive the benefit of this Covenant, 'tis the righteousness of Faith ; for it runs thus, Believe and live ; not that the Covenant of Grace (whether in the Old or New Testament) does not require new obedience, but that it does not require this in order to justification ; for this new obedience, or this obedience of Faith, it is rather the fruit or effect, than the instrumental cause, means, or condition of justification. But more distinctly, amongst those many differences which are wont to be assigned by Divines betwixt the Covenant of Works and the Covenant of Grace, we may take notice of these: (1.) The Covenant of Works was made with man before the Fall, before he had sinned against God; the Covenant of Grace, afterward. (2.) The Covenant of Works did not promise pardon upon repentance ; the Covenant of Grace does, because Christ the Mediator of this Covenant has purchased pardon for all penitent sinners, who have but a hand of Faith to receive it. (3.) The Covenant of Works was without a Mediator, for till man had sinned he needed none to mediate peace betwixt God and him; but the Covenant of Grace is established in the hands of a Mediator, sc. Christ Jesus, perfect God and perfect man, that he might make a reconciliation betwixt God and Man. (4.) In the Covenant of Nature (or Works ) Adam was only the Son of God by Creation; but in the Covenant of Grace, those who were children of wrath, do through Faith become the Children of God by Grace and Adoption. (5.) The Covenant of Works had for its Seals of confirmation, or for the Sacraments of it, the Tree of life, so called because it did sacramentally confirm the promise of life upon condition of perfect obedience; and the Tree of knowledge of good and evil, which was so called from the event, because man having sinned in eating the forbidden fruit, he presently came to know by a sad experiment, what an infinite good he had lost in losing God's favor, and what misery and mischief he had brought upon himself. But now the Seals or Sacraments of the Covenant of Grace were under the Old Testament Circumcision and the Paschal Lamb, and now under the New Testament, Baptism and the Lord's Supper. (6.) In the Covenant of Works there was no place at all for God's further exercising of his patience, grace and mercy; but in the Covenant of Grace his mercy most is signally displayed; yea and that which is a mystery as well as a miracle of Divine Wisdom, here we may see mercy and justice kiss each other, in the satisfaction that Christ has made. And as the Covenant of Grace and the Covenant of Works do differ in the foregoing particulars; so doth the Covenant of Grace under the Old Testament differ from the Covenant of Grace under the New Testament (though these are not two but one Covenant in substance) in clearness; for till the Law, or from Adam to Moses, the Promise of Grace was more obscure; under Moses more clear; from Moses to the Prophets, yet more clear; from them to John the Baptist, yet more clear; and from him to Christ, yet more clear; and under the preaching of Christ, whilst he was fulfilling the Promises, yet abundantly more clear than under John ; but most clear of all when Christ had finished the work of Redemption by price, and was ascended into Heaven, and had sent down his Spirit upon his Apostles, in that plentiful effusion of the Spirit at the time of Pentecost, Act. 2.

A. 13. Our first Parents being left to the freedom of their own will, fell from the state wherein they were created, by sinning against God

To. 2. Hom. xiii. Par. 2. When our great Grandfather Adam had broken God's Commandment, in eating the Apple forbidden him in Paradise, at the motion and suggestion of his wife, he purchased thereby not only to himself, but also to his posterity forever, the just wrath and indignation of God, who according to his former Sentence pronounced at the giving of the Commandment, condemned both him and all his to everlasting death, both of body and soul.

Expl. 13. Here, for explanation sake, we may observe: (1.) That our first Parents were created with freedom of will; (i. e.) if they would have continued in their obedience they might, for they had a power to obey God perfectly; and if they would sin they might, God left them (and that very justly) to themselves, he being not bound to hinder them (though he could) from sinning against him. (2.) That by their sinning against God they lost this freedom, and with it all that happiness which did belong to a state of innocence and integrity; for by their fall they were so bruised in all their powers and faculties, that they became unable to serve God; and so bemired with the guilt and pollution of sin, that they were altogether unfit to enjoy God.

A. 14. Sin is any want of conformity unto, or transgression of the Law of God.

Expl. 14. This description of sin doth agree to sins of all sorts, original or actual ; and these whether in thought, word, or deed, whether of omission or commission, of ignorance or of knowledge, of infirmity or presumption; and to sins of all degrees and sizes, whether great or small; for in all sin whatsoever (whether it be of men or Devils) there is a want of conformity to the Law of God, and a violation of his just will, as well as a repugnancy to the holiness of his nature. Neither is it improper to place the nature of sin in a privation or want of conformity; for it is that which doth deprive and rob the rational creature of the rectitude or moral perfection of his own nature, which doth consist in his being like to God, and in being conformable to his will.

A. 15. The sin whereby our first Parents fell from the estate wherein they were created, was their eating the forbidden fruit .

Homil. xii. This first man Adam, who having but one Commandment at God's hand, namely, that he should not eat of the fruit of knowledge of good and evil, did notwithstanding most unmindfully, or rather most willfully break it, in forgetting the strait charge of his Maker, and giving ear to the crafty suggestion of that wicked Serpent the Devil.

Expl. 15. In this A. there are two things remarkable, (1.) That our Parents by sinning lost that state of perfection which they had in Paradise; and (Christ only excepted, whatever some Quakers dream) there was never any man perfectly innocent, or free from sin, since the fall. Now that state of perfection which our first Parents lost (and we in them) did consist; (1.) In their conformity to God, or in having his image stamped upon them, in knowledge, righteousness, and holiness. (2.) In their perfect capacity and fitness to enjoy God their Creator. (2 dly, ) That the sin whereby they fell was direct disobedience, in eating the forbidden fruit (whether an Apple, or whatever else), and that against a particular positive express Precept, thou shalt not eat of it ; which sin of theirs was a big-belly'd sin, and carried in it, (1.) Pride and Ambition, to be as God's in the Devils sense, (i. e.) in knowledge, or know as much as God himself. (2.) Ingratitude, for their privilege and liberty to eat of all other trees of the Garden. (3.) Infidelity, not giving that credit and belief to God which he did to Satan. (4.) This forbidden tree was the Seal of the Covenant of life, and therefore to eat of it was to tear off the Seal.

A. 16. The Covenant being made with Adam not only for himself, but for his Posterity , all mankind, descending from him by ordinary generation, sinned in him, and fell with him in his first transgression .

Homil. xii. The judgment of everlasting death,— fell not only on him, but also on his posterity and children forever; so that the whole brood of Adams flesh should sustain the self-same fall and punishment which their fore-father by his offense most fully had deserved.

Exp. 16. We have here two things to be considered: (1) That Adam was not only the root of all mankind descending from him by ordinary generation, he being the first that God created of that species ; but also the representative of mankind, and did as a public person stand for all his posterity in that Covenant of life which God made personally with him; hence that common phrase, that we were all in his loins, ( i. e. ) naturally, as descending from him; and legally, as represented by him. Not but that we were also in the loins of Eve ▪ but that man being first created, and of the more noble Sex, is principally taken notice of both in the Covenant and in the Transgression. For (2 dly, ) we are here to observe, that all mankind (Christ the Son of God only excepted) did sin in Adam; By one sin entered into the world upon all, for as much as all have sinned. Some explain this by the example of Levi, who is said to pay tithes in Abraham, though Levi was not born some hundred years after Abraham did thus pay tithes: So all Adams posterity (which proceed from him in the ordinary course of nature) may be said as well to sin in Adam, though some of them might not be born some hundreds or thousands of years after him. We know that the bonds and compacts of Parents may reach the Children; else they could not be liable nor capable of enjoying their estates, to pay their debts; and the treason of the Parent doth legally taint the Son, till it please the Prince to take it off. And then further, as the righteousness of Christ the second Adam, and his obedience, is imputed to all that believe; so the disobedience of the first Adam is reckoned to the score of all his posterity, because they were legally in him, and one with him when he sinned.

A. 17. The fall brought mankind into an estate of sin and misery .

Homil. ii. p. 1. Job having in himself great experience of the miserable and sinful estate of man, doth open the same to the world, Chap. 14.

Expl. 17. In this A. 'tis observable, that the fall did not only put our first Parents actually under misery, but it did instate all his posterity in misery, and did entail sin upon them, as Ancestors do entail their Lands upon their posterity; and if the second Adam had not by an act of infinite grace and wisdom cut off this entail in the behalf of believers, all mankind must forever have continued not only heirs and children of wrath (as we are all by nature,) but also actually under the wrath of God forever. For this was all the estate that our first Parents left to their posterity, sc. sin and misery.

A. 18. The sinfulness of that estate whereunto man fell, consists in the guilt of Adams first sin , the want of original righteousness , and the corruption of his whole nature, which is commonly called original sin , together with all actual transgressions, which proceed from it .

Artic. IX. Original or birth-sin is the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original Righteousness, and is of his own nature inclined to evil.

Expl. 18. There are four Particulars in this A. (which do all suppose that Adam sinned as a common Representative of all Mankind.) As, (1.) That the guilt of that single act of disobedience which Adam was guilty of, is very justly imputed to all the degenerate and sinful race of Adam ; for that Covenant which was made with him being made with us also in him, when he transgressed by eating the forbidden fruit, we his posterity are to be looked upon as Accessaries, and consenting to the fact; and when he thus sinned, it was as much as if all his posterity had sinned in their own persons. (2) The want of original righteousness, or the want of power and ability to do the will of God which man had by Creation; for God made man upright, that is, in a capacity and with ability to do the whole will of God; which ability was not taken away from man till he had foolishly and willfully thrown it away. (3.) The corruption of the whole nature of man, and that in every mothers child of us (the Child Jesus only excepted). For everyone of us may truly say with David, one by one, Behold I was shapen in iniquity, and in sin did my mother conceive me : It being impossible that a clean thing should come out of an unclean. Now because this corruption of nature is the fountain of all manner of sin, both in thought, word, and deed, therefore it is called original sin. And then, (4.) All those corrupt streams which do proceed from this corrupt fountain, are called actual sins; by which I understand any action of a man, whether it be an internal action of the mind and soul; or external, of the body, which is not conformable to the Law of God; as also the neglect and omission of any action (whether internal or external) which the Law requires.

A. 19. All mankind by their fall, lost communion with God , are under his wrath and curse , and so made liable to all miseries in this life, to death itself, and to the pains of hell forever .

Homil. xii. As in Adam all men universally sinned; so in Adam all men universally received the reward of their sin, i. e. they became mortal, and subject unto death, having in themselves nothing but everlasting damnation both of body and soul.—O what a miserable and woeful state was this, that the sin of one man should destroy and condemn all men, that nothing in all the world might be looked for, but only pangs of death, and pains of Hell.

Expl. 19. Concerning this A. 'tis observable in the general, That man's losses by the sall, do reach as far as the guilt of that first disobedience whereby he fell, namely, to all mankind; yet more particularly, (1 st, ) Adam lost (and we in him, and with him) communion with God; and the loss of this is a treble loss, (1.) Of God's sweet and gracious presence and company, and that in a most immediate manner, as one friend is personally present with another. (2.) Of converse with God; for whilst God and man were together in Paradise, and man continued innocent, their society was not like that of the Quakers in their Silent-Meetings, but there would have continued such familiarity betwixt them, as is betwixt two loving friends, they would have walked together, and talked together; for if God did use that familiarity with Moses, Exod. 33.11. since the fall, much more would he have continued it with Adam and his posterity, if they had never fallen. (3.) From this sweet company and converse would have sprung up in the heart, a continual satisfaction and delight to the soul of man; for man yet continuing like God, he could not but love him, and delight himself in this sweet intercourse. (2 dly, ) The sinful posterity of Adam (till interested in Christ) are actually under the wrath of God, for God is angry with the wicked every day; and actually under the curse, because under the Law, not under Grace. (3 dly, ) Man in this state is continually liable to have the curse executed upon him every moment, and has no protection at all either against the miseries of this life, or the pains of hell.

A. 20. God having out of his mere good pleasure, from all eternity, elected some to everlasting life , did enter into a Covenant of Grace, to deliver them out of the estate of sin and misery, and to bring them into an estate of salvation by a Redeemer .

Artic. xvij. Predestination to life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them to everlasting salvation, as vessels made unto honor. Homil. xii. Behold the goodness and tender mercy of God,—he ordained a new Covenant, and made a sure promise thereof, namely, that he would send a Messias or a Mediator into the world, which should make intercession, and put himself as a stay between both Parties; to pacify the wrath and indignation conceived against sin, and to deliver man out of the miserable curse, and cursed misery whereinto he was fallen head-long, by disobeying the will and commandment of the only Lord and Maker.

Expl. 20. In which A. we have (1 st, ) God's eternal purpose, and absolute decree, whereby he hath singled out or chosen some of mankind, upon whom he is resolved to bestow eternal life, and that out of his mere free grace, without any foresight of faith, obedience, perseverance, or any other condition, as a cause or motive inducing him to make this choice; nay, the decree itself is not founded in the merits of Christ, but purely in the love of God; though as for all the blessed effects of this decree (as reconciliation, pardon, justification, adoption, sanctification, salvation, &c. ) are actually received and enjoyed, by the elect, only upon the consideration of the merits, righteousness, and satisfaction of Christ. Yet more distinctly, and for order sake, we may conceive of these two things in God's decree of Election, (1.) God's most wise design, to advance the glory of his free grace, in bringing many sons to glory. (2.) That God of his free grace had singled and culled out a certain distinct number of persons for the enjoyment of this glory. Now this very act of God's picking and culling out those particular persons whom he designed to save, is that we call very properly Election. Neither did this grace of God only appear in making this choice, and then in leaving his chosen ones to get eternal life and heaven as they could; but (2 dly, ) He did also pitch upon an effectual means, or contrive a way whereby his chosen people should effectually and infallibly obtain eternal life; and this was by entering into a Covenant of Grace, with Christ the second Adam, and the Mediator of the new Covenant; and in Christ with all believers, that whosoever should believe on the Son of God, he would give unto them eternal life ; and that they should never enter into condemnation. Hence I infer, (1.) That it is the free grace of God, and not the free will of man that maketh one man to differ from another, Paul from Judas. (2.) That the praise and glory of this difference is to be ascribed not unto man, but unto God, Not unto us, O Lord, &c.

A. 21. The only Redeemer of God's Elect is the Lord Jesus Christ , who being the eternal Son of God, became man , and so was, and continueth to be God and man, in two distinct natures, and one person , forever .

Artic. xviij. They also are to be had accursed, who presume to say that every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law and the light of Nature. For the holy Scripture doth set out unto us only the name of Jesus Christ, whereby men must be saved. Hom. x. p. 2. — Reprobates perish through their own default — Christ Jesus as he is a rising up to none other than those who are God's Children by Adoption; so is his word, yea the holy Scripture, the power of God to salvation to them only that do believe it.

Expl. 21. There are three things to be noted in this A. (1.) That the Redeemer of God's Elect is God as well as Man. (2.) Man as well as God. (3.) Both God and Man in one person. (1.) He is God, for he is the Son of God, not by Creation; as Adam was; nor by natural generation, as we are all the Children of Adam ; but by eternal generation, so as that God the Father, who begat him, was not before him in time: And he was God, that his Godhead might keep his human nature from sinking under infinite wrath when he suffered for our sins, that he might have power to raise himself from the grave, and rescue himself out of the jaws of death, that the dignity of his person might render his sufferings, obedience, intercession, and satisfaction of infinite value and efficacy, for the procuring of eternal life for his people, and that he might be in a capacity to bestow his Spirit upon them, and to conquer all their enemies for them. (2.) He must be Man as well as God, that he might perform obedience, suffer, satisfy, and intercede for us in our nature; that he might be a merciful High Priest, and have a fellow-feeling of our infirmities. (3.) Both God and Man in one person, that he might be a fit Mediator betwixt God and man, to make up the difference betwixt them, which sin had made. For as sin is the only make-bate, so Christ having taken our nature into union with the Godhead, is the only person that is in a capacity to make peace betwixt an offended God and offending man; and that he might perform (in the great work of Redemption) whatever was requirable of both natures jointly in one person; or whatever he was to do as head of the Church.

A. 22. Christ the Son of God became man, by taking to himself a true body , and a reasonable soul , being conceived by the power of the Holy Ghost, in the womb of the Virgin Mary, and born of her , yet without sin .

Artic. xv. Christ in the truth of our nature was made like unto us in all things, sin only except, from which he was clear void, both in his flesh and in his spirit. Artic. II. The Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the Virgin Mary, of her substance: So that two whole and perfect natures▪ that is to say, the Godhead and Manhood, were joined together in one person, never to be divided; whereof is one Christ, very God and very man, who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a Sacrifice not only for original guilt, but also for actual sins of men. Homil. xii. As truly as God liveth, so truly was Jesus Christ the true Messias and Savior of the world, even the same Jesus which was born of the Virgin Mary, without all help of man, only by the power and operation of the Holy Ghost.

Expl. 22. When it is here said, that Christ the Son of God became man, we are not to imagine that Christ did then lay down his Godhead, or that he did cease to be God, when he honored man's nature so far as to take that upon him: for though he then began to be what he was not before, man ; yet he did not cease to be at his Incarnation what he was before, namely, God ; it being impossible altogether that the Godhead should admit of any change, because of its infinite perfection; for every change is either for the better or for the worse, but the Godhead was infinitely (as well as independently) perfect, and consequently without all variableness or shadow of changing; so that all the change which was in Christ at his Incarnation, it was in his human nature only; and that change was indeed for the better, for it was for the highest advancement, honor, and perfection that our nature was capable of. But Christ, though the Son of God, and therefore truly God, became man, (1.) Not by being like unto man only in outward appearance, and to the outward senses, as a Phantasm, an Apparition, or a Ghost that doth appear in man's shape, as those Heretics of old called the Marcionites did fancy: No, he became man, (2.) By taking the real body of man, or by taking flesh, blood, bones, nerves, sinews, hands, feet, and all other integral parts of the very same kind with those of man's body. His body was such, that it did grow in stature from that of a child to that of a man, and was subject to the touch or feeling. (3.) By taking a reasonable soul, or a soul furnished with the very same powers and faculties that ours have, for the kind, as understanding, will, affections, memory, &c. and was capable of the improvement of these, as of growing in wisdom and knowledge, according to his human nature. (4.) By being conceived of the Holy Ghost, i. e. in a manner supernatural, or above nature, and not in an ordinary way of natural generation, but by the immediate and omnipotent operation of the Spirit the third person in the Trinity, who did in a way altogether inexpressible by man, and without the help of man, frame the body of the holy Child Jesus in the Virgin Mary's womb, wherein this blessed Babe continued the space of Nine Months, as other children do in their mothers womb, and then was born into the world in fullness of time, as they are; but yet without sin, as they are not.

A. 23. Christ as our Redeemer, executeth the offices of a Prophet , of a Priest , and of a King , both in his estate of Humiliation and Exaltation.

Expl. 23. By this word Redeemer, we are to understand the same with Mediator, and by both the second Person in the Trinity, as he was (upon Covenant and Contract made with the Father) to mediate peace betwixt God and man, and to manage the whole work of Redemption, in order to the justification, sanctification, and salvation of the Elect; and that not only whilst he was here upon earth to be our King, Priest, and Prophet; but now that he is in heaven, he ever lives to make intercession for us, and doth still guide, and teach, and govern his Church by his Word and Spirit.

A. 24. Christ executeth the office of a Prophet, in revealing to us , by his Word , and Spirit , the Will of God for our Salvation.

Hom. xvij. By this our heavenly Mediator do we know the favor and mercy of God the Father, by him know we his will and pleasure towards us, for he is the brightness of his Fathers glory, and a very clear image and pattern of his substance. It is he whom the Father in heaven delighteth to have for his beloved Son, authorized to be our Teacher, whom he charged us to hear, saying, Hear him.

Expl. 24. When Christ is here called a Prophet, we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church, or the enemies thereof, though this he has done in Prophetical Scriptures, so far as he thought necessary for the good of his Church: But he is principally called a Prophet (and that Prophet) because of that power, commission, and ability which he has, and doth exercise, in revealing and declaring (both outwardly by his Word, and inwardly by his Spirit ) the whole mind and will of God, which was necessary to be known by man in order to salvation. And for this reason he is called in Scripture the Word ( and the Word was made flesh ), and his name is [ the Word of God ], because that as a man does make known what his mind and will is by his words, either written or spoken; so God the Father doth make known unto man by Christ what he would have men to believe and do in order to salvation; and that either mediately, by committing the word of Christ unto writings, as in the Scripture; or immediately, by the Spirit of Truth, as he did communicate and speak his mind to Moses, the Prophets, and Apostles.

A. 25. Christ executeth the office of a Priest, in his once offering up of himself a Sacrifice to satisfy Divine Justice , and to reconcile us to God , and in making continual intercession for us .

Homil. xx. p. 1. We having nothing of ourselves to present us to God, have need of a Mediator for to bring and reconcile us unto him, who for our sins is angry with us. The same is Jesus Christ, — to pacify his wrath.—For he alone did with the Sacrifice of his Body and Blood, make satisfaction unto the Justice of God for our sins. To. 1. Hom. III. p. 2. We must trust only in God's mercy, and that Sacrifice which our High Priest and Savior Christ Jesus the Son of God once offered for us upon the Cross, to obtain thereby God's grace, and remission as well of our original sin, as of all a ••• all sin, — if we truly repent and turn unfeignedly unto him. To. 11. Hom. xi. Reconciled to God's favor, we are taught to know what Christ by his intercession and mediation obtaineth for us of his Father, when we be obedient to his will; yea, attributeth that unto us and to our doings, that he by his Spirit worketh in us, and through his grace procureth for us.

Expl. 25. In this A. we have both the parts of Christ's Priestly Office, as, (1 st, ) Satisfaction, and this twofold, (1.) To the whole Law, in fulfilling all righteousness, in the perfect performance of what the Law required from him. (2.) To the Justice of God, in undergoing the Curse of the Law, for the Elect; and this he did by his sufferings, but especially when his Soul was made an offering for sin, or when he was sacrificed for sinners. In which Offering he was, (1.) The Priest, for he offered up himself, or he laid down his life of himself; and he was the Priest as God-man. (2.) He was the Altar, principally according to his Divine nature, because the Altar was to sanctify the gift offered, and therefore was to be more excellent than the Sacrifice itself. (3.) He was also the Sacrifice, for he offered the Sacrifice of himself, ( i. e. ) according to the human nature properly, and this therefore is called the Sacrifice of his Body and of his Blood; and all this, that there might be some kind of compensation made, or satisfaction given to God, for that wrong which we had done to him. (2 dly, ) We have the intercession of Christ, which is the other part of Christ's Priestly Office, whereby Christ doth present himself continually before the Father, pleading his blood and merit for the satisfaction that he has made to Divine Justice, and for the reconciliation of God to the sinner. And his intercession is rather by way of plea at the Bar of Justice, than by way of prayer and supplication at a Throne of Grace; and therefore it is that he is called our Advocate.

A. 26. Christ executeth the office of a King, in subduing us to himself , in ruling and defending us , and in restraining and conquering all his and our Enemies .

To. 2. Homil. xiv. He sitteth on the right hand of his heavenly Father, having the rule of heaven and earth; reigning as the Prophet saith, Psal. 17. from Sea to Sea, —he hath overcome the Devil, Death, and Hell, and hath victoriously gotten the better hand of them all, to make us free and safe from them. Homil. xvij. p. 3. To this our Savior and Mediator hath God the Father given the power of heaven and earth, and the whole jurisdiction and authority to distribute his gifts committed to him, — and thereupon to execute his authority committed, after that he had brought sin and the Devil to captivity, to be no more hurtful to his members, he ascended up into heaven again, and from thence sent liberal gifts to his well-beloved Servants, and hath still the power to the worlds end, to distribute his Fathers gifts continually in his Church, to the establishment and comfort thereof.

Expl. 26. Yet more fully Christ doth execute his Kingly Office, (1 st, ) By his authority, in setting up a government in his Church, which in the outward form or administration thereof is to be managed by such Officers, and according to such Laws, Ordinances, and Censures as he hath appointed in his word. (2 dly, ) By his Power, as (1.) That of his Almightiness, whereby he is able to subdue all things to himself, and to make his very enemies his footstool. (2.) Of his Grace, whereby he doth subdue the hearts of his chosen people to himself, and makes them a willing people in the day of his power. (3.) Of his Spirit, whereby he doth sanctify his people, and fit them for heaven, as also support, guide, and comfort them under all the afflictions they meet with on earth. (4.) By his Justice, in punishing his and his Churches adversaries.

A. 27. Christ's Humiliation consisted in his being born, and that in a low condition , made under the Law , undergoing the miseries of this life , the wrath of God , and the cursed death of the the Cross , in being buried, and continuing under the power of death for a time .

Hom. III. p. 3.—Hath given his own natural Son' being God eternal, immortal, and equal unto himself in power and glory, to be incarnated, and take our mortal nature upon him, with the infirmities of the same, and in the same nature to suffer most painful and shameful death for our offenses, to the intent to justify us, and restore us to life everlasting. Hom. xii. He did hunger and thirst, eat and drink, sleep and wake, —preach his Gospel,—weep and sorrow for Jerusalem, pay tribute for himself and Peter, suffer death.

Expl. 27. In the general, Christ's Humiliation doth consist, in all that which did befall him from the first moment of his conception in the Virgins womb, to the very time of his resurrection from the grave: (1.) He was humbled in his conception ; that he who was God equal with the Father, should according to his human nature have a body framed for him in the womb of a Virgin, and should continue •• ose Prisoner there for the space of about nine months, whom the heaven of heavens cannot contain. (2.) Humbled in his birth, in that he was born of a woman, and that not an Empress or Princess, but a woman of a mean rank and low estate, though a Virgin; that he who was the Son of God, and the Father of eternity, or himself the everlasting Father, should in fullness of time be born in the form of a servant, made under the Law, not only in a state of subjection to the commands of it, but also liable, to the curse of it, which was due only to us, and not to him, but only as he was our Surety, and all this that we might receive the adoption of Sons, who deserved not to be called Servants. That he who was Heir of all things, and made this great house the World, should be so unfurnisht with household goods, as to have no better Cradle than a Manger. (3.) In his life he humbled himself to the infirmities of our nature, as hunger, cold, nakedness, poverty, &c. to undergo with admirable patience, the unkindnesses and forsakings of his friends, the reproaches, indignities, and persecutions of his enemies; yea and to be tempted by that great enemy of mankind the Devil. (4.) In his death, that he should die at all, who is the Author of natural, spiritual, and eternal life; and besides, could he not, if he would, have translated himself from earth to heaven (as Enoch was translated) without dying at all; but then that the King of Glory should die the • ost shameful death, that of the Cross, and in the basest company, betwixt two Thieves. (5) After death, in having his body laid in the earth, who had before made the heavens, and laid the foundation of the earth. And last of all, that he should continue under the power of death & the grave for three days, who could (if he would) within less than three moments, yea in less time than a moment have raised his body from the grave. O incomprehensible humiliation! and that which should fill us all with grateful and astonishing admiration at it, that all this was for sinful man!

A. 28. Christ's Exaltation consisteth in his rising again from the dead on the third day , in ascending up into heaven, and sitting at the right hand of God the Father , and in coming to judge the world at the last day .

Artic. IV. Christ did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day. To. 2. Hom. xiv. After this world Judge as well of the living as of the dead, to give reward to the good, and judgment to the evil. Hom. xvij. p. 3. By him hath Almighty God decreed to dissolve the world, to call all before him, to judge both the quick and the dead; and finally, by him shall he condemn the wicked to eternal fire in hell, and give the good eternal life, and set them assuredly in presence with him in heaven forever more.

Expl. 28. Christ is here exalted, (1 st, ) In his resurrection ; and here (1.) The glory of his power was exalted, for he raised himself by his own Almighty power, and thereby declared himself to be the Son of God. (2.) The glory of his truth, for he raised himself, as he had foretold, within three days. (3.) The glory of his authority, for he rose as a public person, and thereby declared himself Head of the Church. (4.) The glory of his mercy, for he rose again for our justification; for if he had not received a discharge from his Father, and had he not been released from the prison of the grave, it would have been an evidence against us, that our debt was not paid. (2 dly, ) He was exalted by his ascension, (1.) If we consider the manner of it, it was with glorious triumph over hell and death. (2.) His ascension was into heaven, namely, into the heaven of heavens, that which is called Paradise and the third Heaven, whether Enoch and Elias went. (3.) In his bounty and grace, he ascended that he might give gifts to men. (3 dly, ) Exalted in his sitting, &c. for his Session at the right hand of the Father, doth declare him to be supreme Head of the Church. (4 thly, ) In judging the world, he will be exalted, (1.) In his authority. (2.) In his righteousness.

A. 29. We are made partakers of the Redemption purchased by Christ, by the effectual application of it to us , by his holy Spirit .

Artic. xvij. —They which be endued with so excellent a benefit of God ( viz. Election ) be called according to God's purpose, working in due season; they through grace obey the calling; be freely justified, &c.

Expl. 29. In this A. is plainly laid before us the manner how, and means whereby all that Christ has done and suffered for sinners (as Mediator), and all that he is now doing in heaven for them, doth become effectual to the complete redemption, and eternal salvation of all true Christians, sc. by the real and actual application of all this unto them. For though Christ, the great Physician of value, has made the healing Plaister of his Blood sufficiently broad enough both to cover and to cure all the wounds that sin hath made in all the men in the world; yet the far greater part of the world do die and perish of their wounds, because they will not suffer this sovereign Plaister to be applied to them, in the sound preaching of the Gospel, neither will they abide to have their wounds searched in order to cure: Now for the manner how, and the means whereby this Plaister is applied; I answer, (1.) It is outwardly, by the Ministers of the Gospel, unto all those that do believe, as when they preach this Doctrine, that whosoever believeth shall be saved. (2.) Inwardly, by the Holy Spirit, who does not only lay on the Plaister in a work of conviction, but doth make it become effectually healing in a work of conversion and sanctification. For the means, see the next A.

A. 30. The Spirit applieth to us the Redemption purchased by Christ, by working faith in us ; and thereby uniting us to Christ in our Effectual Calling .

Homil. II. Of the Passion. As it profiteth a man nothing to have S • lve, unless it be well-applied to the part infected; so the death of Christ shall stand us in no force, unless we apply it to ourselves, as God hath appointed. Almighty God commonly worketh by means; and in this thing he hath also ordained a certain mean, whereby we may take fruit and profit to our Souls health. Homil. xvi. p. 2. The Holy Ghost is a Spiritual and Divine Substance, the Third person in the Trinity, distinct from the Father and the Son, and yet proceeding from them both,—doth regenerate; which the more it is hid from our understanding, the more it ought to move all men to wonder at the secret and mighty working of God's holy Spirit which is within us: For it is the Holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and commandment of God, such as otherwise of their crooked and perverse nature they should never have.—Who is the only worker of our sanctification, and maketh us new in Christ.

Expl. 30. Here we have the particular means or instrument which the Holy Spirit makes use of for the applying of the Redemption purchased by Christ, to all those whom he has redeemed by his blood. Not that the Spirit may be said to believe in the elect, but that he doth work that faith in them whereby they (as Members) are united to Christ their Head, and so do mystically and spiritually (but really) become one with him, for they that are thus joined to the Lord, are one spirit ; and so being one with Christ, what was done for them by Christ as their Mediator, Head, and Husband, is accounted as done by themselves; he having paid their debt as their Surety, they receive their discharge, and shall never come into condemnation, or be cast into Prison, after they are once thus one with Christ, and effectually called by the Spirit.

A. 31. Effectual Calling is the work of God's Spirit , whereby convincing us of our sin and misery , enlightening our minds in the knowledge of Christ , and renewing our wills , he doth persuade and enable us to embrace Jesus Christ freely offered to us in the Gospel .

Artic. X. The condition of man after the fall of Adam is such, that he cannot turn and prepare himself by his own natural strength and good works to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us when we have that good will. Hom. II. Of Alms, p. 2. The good deeds of man are not the cause of making him good, but he is first made good by the Spirit and grace of God, that effectually worketh in him, and afterward he bringeth forth good fruit. — God of his mercy and special favor towards them whom he hath appointed to everlasting salvation, hath so offered his grace especially, and they have so received it fruitfully, that though by reason of their sinful living outwardly, they seemed before to have been the children of wrath and perdition, yet now the Spirit of God mightily working in them, unto obedience to God's will and commandments, they declare by their outward deeds and life, in the showing of mercy and charity, which cannot come but of the Spirit of God, and his especial grace, that they are the undoubted children of God, appointed to everlasting life.

Expl. 31. That we may the better know what effectual Calling is, we are to consider of a double Call, which doth many times prove ineffectual; as, (1.) Outward, in the preaching of the Word, and the voice of the Rod, or any Providence whatsoever, which doth call men to repentance, faith, and holiness; but notwithstanding all these outward Calls, there are Millions in the world who turn the deaf ear to God, and will not return to him by repentance, nor come to Christ by faith. (2 dly, ) There is an inward Call, which is no less ineffectual than the former, and it is the Spirits Call, as when he proceeds no further than that which Divines call a common work ; as (1.) Common illumination, or some kind of floating knowledge in the head, concerning the word of God, and spiritual matters; and no doubt but many men who have wicked hearts, and lead bad lives, may be well stored with gifts of this kind; as Judas for one. (2.) Some kind of flashy affections excited and stirred up in the Soul towards good things, called foretastes of the powers of the world to come; and such was in Herod and Balaam. (3.) Some kind of faint languishing inclinations in the will to obedience, such as Herod had when he did many things. (4.) Some kind of sense of sin, both in its guilt and horror, such as Judas had; and yet notwithstanding all this inward work of the Spirit, his Call may be ineffectual. And if all this may be without success, then no wonder if the Arminians Call, that of moral suasion, or of arguments, do prove no better. But then (2 dly, ) There is another inward Call of the Spirit, which is effectual to the Elect; sc. that whereby the Spirit doth not only call, but enable them to come at his call, as when he doth renew the mind, and change the will, sanctify the heart, purify the conscience and affections ; and doth work a lively faith in such persons, and repentance from dead works.

A. 32. They that are Effectually called, do in this life partake of Justistification , Adoption , Sanctification, and the several benefits which in this life do either accompany, or flow from them .

Artic. xvij.—They through grace obey the Calling; they be justified freely, they be made Sons of God by Adoption; they be made like the image of his only begotten Son Jesus Christ; they walk religiously in good works, and at length by God's mercy they attain to everlasting felicity.

Expl. 32. Into the nature of these particular Benefits of Effectual Calling, there will be occasion to inquire hereafter; but as to the certainty of the thing, that all that are effectually called shall partake of these, is evident from these grounds: (1.) In that Christ did purchase these benefits, not for himself, but for them; nay, he had never laid down such a price in his Fathers hands, but for the sake of Believers. (2.) The tenor of the Covenant of Grace doth ascertain this, for when God the Father and Son did treat together concerning the redemption of the Elect, it was upon these terms, sc. That upon the Sons undertaking to satisfy both the Law and Justice of God, and upon the full performance of this undertaking, all those that do believe in Christ (though by nature they had been children of wrath as well as others) should upon their believing, be justified, adopted, sanctified, and saved. (3.) Upon their believing they do receive Christ, and he gives himself freely to them; and how shall they not with him, have all things else they stand in need of.

A. 33. Justification is an Act of God's free grace, wherein he pardoneth all our sins , and accepteth us as righteous in his fight , only for the righteousness of Christ imputed to us , and received by faith alone .

Artic. II. We are accounted righteous before God only for the merit of our Lord and Savior Jesus Christ by faith, and not for our own works or deservings. To. I. Hom. III. Because all men be sinners and offen-ders, and breakers of his Law and Commandments, therefore can no man by his own acts, works, and deeds (seem they never so good) be justified and made righteous before God; but everyone is constrained to see for another righteousness—and this which we so receive of God's mercy and Christ's merits embraced by faith, is taken, accepted, and allowed of God for our perfect and full justification. Part 3. Our works do not merit or deserve remission of our sins, and make us of unjust, just before God: but God of his own mercy, through the only merits and deservings of his Son Jesus Christ, doth justify us. Nevertheless, because Faith doth directly send us to Christ for remission of our sins, and that by faith given us of God, we embrace the promise of God's mercy, and of the remission of our sins (which thing none other of our virtues or works properly doth) therefore the Scripture useth to say, that faith without works doth justify; or only faith doth justify. —Not through the merit of any virtue that we have within us, or of any work that cometh from us; therefore in that respect,—we forsake (as it were) altogether again faith, works, and all other virtues. For our own imperfection is so great, through the corruption of Original sin, that all is imperfect that is within us, faith, charity, hope, dread, thoughts, words, and works, and therefore not apt to merit and deserve any part of our justification for us. Tom. 2. Hom. IV. It is of the free grace and mercy of God, by the mediation of the blood of his Son Jesus Christ, without merit or deserving on our part, that our sins are forgiven us, that we are reconciled and brought again into his favor, and are made heirs of his heavenly Kingdom.

Expl. 33. This word [ justification ] doth signify, not only to make just or righteous, but also to make a man appear so; (yet not by infusing or working grace or righteousness in the Soul, for this is the meaning of that word sanctification ), or it signifies the believing sinners being reputed or accounted righteous in the sight of God, in and through the righteousness of Christ imputed to the sinner, or accounted as his own; for as condemnation doth suppose a man guilty, because the just God doth not condemn men for nothing; so justification doth suppose a man discharged from guilt, and so not obnoxious to the penalty or curse of the Law; now because the sinner cannot expect to receive this discharge by virtue of his own personal righteousness, because all his righteousness is imperfect, or as a menstrous rag; therefore he must be found not having on his own righteousness for his justification, but the righteousness of Christ. But more particularly in this A. we have (1.) The principal Author, or prime efficient cause of justification, and this is God; Who is he that condemneth? it is God that justifieth. God the Father, as accepting of what Christ has done for sinners; and God the Son, as procuring our discharge; and God the Holy Ghost, as applying the merits of Christ to us, and working faith in us, whereby we receive so great a benefit. (2.) The inward moving cause, free grace ; and not any foresight of faith or obedience in the sinner, to move him to it. (3.) The matter of justification, or in reference to what the sinner is justified; namely, the guilt of sin and curse of the Law. (4.) The manner, which consists in a legal discharge of the sinner from his former obligation to punishment, here called the pardon of his sins, and accepting of him as righteous. (5.) The meritorious cause, only for the righteousness of Christ imputed to the believing sinner. (6.) The instrumental cause, or condition, sc. faith ; for the sinner through the means of his faith, or upon the condition of his believing, is thus justified.

A. 34. Adoption is an Act of God's free grace , whereby we are received into the number, and have right to all the privileges of the Sons of God .

Tom. 1. Hom. III. p. 3.—So making us also his dear children, brethren unto his only Son, our Savior Christ, and inheritors forever with him of his eternal Kingdom of Heaven. Hom. X. p. 2. He is a rising up to none other than those which are God's children by adoption. Hom. xi. p. 2. By their obedience they declare openly unto to the sight of men, that they are Sons of God, and elect of him unto Salvation.

Expl. 34. More plainly, Adoption, it is God's taking of those into his care and Family, as his children by grace, who were by nature the children of wrath, and by practice the children of disobedience; and all that they may enjoy the honor, advantages, and privileges of his children; as (1.) They bear their Fathers Name and likeness, or his badge and cognizance, whereby they are known to belong to him, and that is their holiness. So that those who are afraid to be accounted godly, they are afraid to be God-like, and so disown their Father, as if ashamed of him. (2.) They are all heirs of God, and joint-heirs with Christ their elder Brother, to an heavenly Inheritance. (3.) They have the Spirit of his Son given to them, whereby they are enabled to call God Father, and to come to a throne of grace with the boldness of children. (4.) They are under God's fatherly protection, so that nothing can harm them. (5.) They are provided for by him, and therefore can want no good thing. (6.) They have a sanctified use of the creatures, and of all temporal good things, yea afflictions themselves are for their good.

A. 35. Sanctification is the work of God's free grace , whereby we are renewed in the whole man, after the Image of God , and are enabled more and more to die unto sin, and live unto righteousness .

Hom. II. p. 2. The holy Apostle calleth us Saints, because we are sanctified and made holy by the blood of Christ through the Holy Ghost. Hom. xvi. p. 1.—It is he which inwardly worketh the regeneration and new birth.—The more it is hid from the understanding, the more it ought to move all men to wonder at the secret and mighty working of God's holy Spirit which is within us. For it is the Holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and commandment of God; such as otherwise of their own crooked and perverse nature, they should never have. That which is born of the spirit is spirit. As who should say, man of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, without any virtuous or godly motion, only given to evil thoughts and wicked deeds As for the works of the Spirit, the fruits of Faith, charitable and godly motions, if he have any at all in him, they proceed only of the Holy Ghost, who is the only worker of our sanctification, and maketh us new men in Christ Jesus. —Such is the power of the Holy Ghost to regenerate men, and as it were to bring forth a-new, that they shall be nothing like the men they were before.

Expl. 35. As for sanctification, it is no less a work of free grace than justification and adoption ; and in Scripture-phrase it is the new man, new creature, and a man's being created a-new in Christ Jesus unto good works; in which and the like expressions is plainly set before us, the large compass, extent, and comprehension of this work; for herein all things must become new; the nature renewed, or changed from its corrupt and carnal state, to a state of real and true holiness, though imperfect in this life; the mind renewed in saving-knowledge; the will renewed, by being subdued and made pliable to the will of God; the affections renewed, by being spiritualized, or fixed upon spiritual good objects; and so the memory, conscience, fancy, &c. as also the life, because in this change a man becomes a new man. The particular parts of which sanctification are, (1.) Mortification, or a Believers being dead unto sin, ( i. e. ) in his inclinations, thoughts, cares, affections, endeavors, all which were before lively and strong towards sin. (2.) Vivification, or a living unto righteousness, (i. e.) being holy in all manner of conversation.

A. 36. The benefits which in this life do accompany or flow from Justification, Adoption and Sanctification, are assurance of God's love, peace of conscience, joy in the Holy Ghost , increase of grace , and perseverance therein unto the end .

To. 1. Hom. ix. p. 2. All those therefore have great cause to be full of joy, that be joined to Christ with true faith, steadfast hope, and perfect charity, and not to fear death nor everlasting damnation.— But rather contrariwise, their godly conversation in this life, and belief in Christ, cleaving continually to his mercies, should make them so long sore after that life that remaineth for them undoubtedly after this bodily death. To. 2. Hom. xii. Released from the burden of sin, justified through faith in his blood, and finally received up into everlasting glory, there to reign with him forever.

Expl. 36. By this [first privilege of assurance ] we are to understand, not merely a believers probable guess or conjecture, or his hope and expectation to be saved; but an infallible certainty, or that which is called in Scripture the full assurance of faith, concerning the love of God, and the believers eternal salvation; which certainty is built, (1.) Upon the infallible certainty of God's promise to save those who do believe or accept of Christ, as he is tendered in the Gospel. (2.) Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made. (3.) Upon the necessary connection which there is betwixt the means and the end, betwixt true and saving-grace and salvation itself. (4.) And upon the sure testimony of the Spirit of Adoption, witnessing with the spirit or conscience of this or that particular believer by name, that he is a Child of God. Concerning which assurance these three things are to be noted, (1.) That there may be a true saving-faith, where there is not the full assurance of faith. It doth belong to a believer only, but not to every believer. (2.) That it is every believers duty to look after this assurance, to use his utmost endeavors to make his Calling and Election sure. (3.) Though this assurance may be darkened, diminished, and interrupted through sin or temptation, yet it is ever accompanied with so much secret support to the soul, as that it does keep the soul from total and final despair. And so there is room left still for [the second benefit, sc. ] peace of conscience ; in which there is, (1.) Something privative, sc. a very comfortable freedom (not perfect and universal) from that which Divines call trouble of mind, arising from the apprehension of guilt and of the wrath of God; and though in one who has this assurance, the peace of his mind may be disturbed, yet it is but disturbed, and not absolutely lost; as the peace of a State is not lost by every tumult whereby it is disturbed. (2.) There is something positive in this peace, sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance. [Third benefit, sc. ] Joy in the Holy Ghost, sc. a joy springing up in the soul from the comfort and certainty of his testimony, and for the sweetness of his presence. [Fourthly, growth of grace ] If not so observably in the leaf and fruit, yet in the root, like a plant in winter. [ Perseverance in grace ] Not depending upon the mutability of man's will, but upon the immutability of God's decree and purpose to save the believer, upon the unchangeableness of the Fathers love; upon the purchase, merit, and intercession of the Son; upon the abiding presence of the Holy Ghost, together with the victorious efficacy of his grace in the soul; and upon the stability of the Covenant of grace, which is ordered in all things and sure.

A. 37. The Souls of Believers are at their death made perfect in holiness , and do immediately pass into glory , and their bodies being still united to Christ , do rest in their Graves , till the Resurrection .

Artic. xxij. The Romish Doctrine concerning Purgatory, Pardons, — is vainly feigned, and grounded upon no warrant of Scripture, but rather repugnant to the word of God. Hom. vii. Of Prayer, p. 3. The soul of man passing out of the Body, goeth straightways either to Heaven or else to Hell; whereof the one needeth no prayer, and the other is without redemption. — The Scripture doth acknowledge but two places after this life; the one proper to the elect and blessed of God, the other the reprobate and damned souls.

Expl. 37. At death Believers are made perfect in holiness, (1.) Negatively, i. e. they sin no more from that very moment, but are freed from sin forever. (2.) Positively, (1.) The image of God is then perfect in the believers soul; and the full bent of his will is to do the will of God as the Angels do it in heaven, perfectly, and without all reluctancy. (2.) It doth immediately enter into eternal life, when it leaves the body, and not into any middle state, as that of Purgatory. (3.) Their bodies, though separated from their souls for a time, yet they do still remain unseparated from Christ, and therefore do remain under his care whilst they sleep in the grave, so that he will not lose any one member of them.

A. 38. At the Resurrection, Believers being raised up in Glory , shall be openly acknowledged and acquitted in the day of judgment , and made perfectly blessed in full enjoying of God , to all Eternity

To. 2. Hom. xiv. The truth of this most Christian Article (of the resurrection) which is the ground and foundation of our whole Religion.— O most comfortable word, evermore to be born in remembrance; he died (saith St. Paul, 1 Cor. 15.) to put away sin, he rose again to endow us with righteousness,— by his resurrection hath he purchased life and victory for us,—opened the gates of heaven, to enter into life everlasting,—to enjoy an inheritance immortal, that never shall perish, which is laid up in heaven for them that are kept by the power of God through faith,—set with himself among the heavenly Citizens above.—If thou hast received Christ in true faith, with repentance of heart, and full purpose of amendment, thou hast received him for an everlasting gage, or pledge of thy salvation.— Rising with him by our faith, we shall have our bodies likewise raised again from death, to have them glorified in immortality, and joined to his glorious body, having in the mean while his holy Spirit in our hearts, as a seal and pledge of our everlasting inheritance.

Expl. 38. At the resurrection of a Believer, (1.) There is a re-union of a soul which is free from corruption or sin, to a glorified body that is incorruptible. (2.) These two parts being thus re-united, in the very same individual person to whom they did belong before death, will be actually capable, at the resurrection, of all that eternal bliss which Christ hath purchased and prepared for them. (3.) Then Christ will openly acknowledge, own, and approve every true Christian to be a part of his body mystical, and that before his Father and all the holy Angels. (4.) The Believer then shall receive his general discharge and acquitment in a most solemn, public, and triumphant manner, from all manner of guilt whatsoever, so as that none shall be able to lay anything to the charge of God's elect. For though a Believer does receive his private discharge from all his sins at his death, and as it were under the privy Seal; yet his discharge is ratified, confirmed, and as it were entered into the public Records at the day of Judgment.

CHAP. II. Of things to be done in the Ten Commandments ; with a short Explanation of 46 A. from 38 to 85.

A. 39. THE duty which God requireth of man, is obedience to his revealed Will.

To. 1. Hom. V. The good works God hath commanded his people to walk in, are such as he hath commanded in the holy Scripture; and not such works as men have studied out of their own brain, of a blind zeal and devotion without the word of God: And by mistaking the nature of good works, man hath most highly displeased God, and hath gone from his Will and Commandments. To. 2. Hom. X. p. 3. Mark diligently what his Will is you should do, and with all your endeavor apply yourselves to follow the same.

Expl. 39. By obedience to the revealed Will of God, we are in the general to understand, the conformity of our wills, affections, words, and actions to the preceptive or commanding Will of God; for all this is comprehended in that one Scripture, Fear God, and keep his Commandments, for this is the whole duty of man. It is the will of God's command which doth declare and require what is our duty ; but as for the secret will of God's eternal purpose, though it be a rule to himself, whereby he acts, yet it neither is nor can be the rule of our actions, because not known to us, nor indeed curiously to be inquired after; nor is it barely the revelation of God's will that makes it our duty to observe it, but the revelation of it to this very end and purpose, that man do willingly conform to it.

A. 40. The Rule which God at first revealed to man for his obedience, was the Moral Law .

To. 2. Hom. X. Let us esteem the holy Table of God's Word, — appointed by him, to instruct us in all necessary works, so that we may be perfect before him in the whole course of our life. To. 1. Hom. 1. p. 3. Such hath been the corrupt inclination of man, ever superstitiously given to make new honoring of God of his own head, and then to have more affection and devotion to keep that, than to search out God's holy Commandments and to keep them.— Which we should know, to separate or sever God's Commandments from the commandments of men.—In keeping the Commandments of God, standeth the pure, principal, right honor of God, and which wrought in faith, God hath ordained to be the right trade and pathway to heaven.

Expl. 40. When it is here said, that the Moral Law was at first, i. e. in a state of innocence, revealed to man, i. e. to our first Parents in Paradise; we are not to understand, that this revelation was visible to the eye, as afterwards the writing of it was in two Tables of Stone; nor to be heard by the ear, as when it was first given by God in Mount Sinai : But it was at first revealed inwardly. i. e. it was imprinted in the hearts and minds of our first Parents, ( except that positive prohibition of eating the forbidden fruit); yet being in a great part blotted out, was afterwards written in two Tables of Stone.

A. 41. The Moral Law is summarily comprehended in the Ten Commandments .

Ham. V. Christ rehearsing the Commandments, declared, that the Laws of God be the very way that doth lead to everlasting life, and not the Traditions and Laws of men. So that the works of the Moral Commandments of God, be the very true works of Faith, which lead to the blessed life to come. To. 2. Hom. II. —Containing the immutable Law and Ordinances of God, in no age or time to be altered, nor of any persons, of any Nation, of any age to be disobey'd.

Expl. 41. By a Law in the general, we are to understand, the Will of the Lawgiver requiring duty: But here by the Moral Law we are to understand, (1.) More generally, the revealed Will of God, of what man is to believe and do in order to salvation. (2.) More particularly, the Decalogue, which is the sum of all Moral Laws, which are scattered up and down in the Scripture. And this Decalogue (or Ten Words, or Ten Commandments) may be called Moral, (1.) Because of the universality of it; for the Decalogue doth oblige all mankind, it being that very Law, for substance, which was written in very legible Characters in the heart of Adam, and is not quite blotted out of the minds of the veryest Gentiles in the world. (2.) It doth oblige at all times. (3.) The whole man, for it requires as well the internal obedience of the soul, and all its powers and faculties, as outward obedience of the body.

A. 42. The sum of the Ten Commandments, is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbor as ourselves .

Hom. 5. p. 3. Mark diligently what God's will is that you should do, and with all your endeavor apply yourselves to follow the same. 〈◊〉 , You must have assured faith in God, and give yourselves wholly unto him, love him in prosperity and adversity, and dread to offend him ever more. Then for his sake love all men, — Cast in your mind, how you may do good unto all men to your power, and hurt no man.

Expl. 42. The sum of these Ten Commandments, or Ten Words, we may take in one Word, and 'tis Love, for Love is the fulfilling of the Law; and this Love is threefold, (1.) To God, and this must be in the highest degree, or more than we are to love either ourselves or neighbors; yea this later love, in comparison of that we ought to have unto God, should be as no love at all comparatively, for he is to have all our heart, soul, strength, mind; yet (2.) Our love to ourselves must have the next place; for though our love of charity to others must be real, yet this charity must begin at home: However (3.) We are to love our neighbor as ourselves, not for the degree, but for the kind of our love, it must be real and hearty, and without dissimulation.

A. 43. The Preface to the Ten Commandments is in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage .

To. 2. Hom. II. — Before he came to the matter that he would specially warn them of, and as it were for a Preface to make them to take the better heed unto it. Hom. xxi. p. 6.—The Bishop of Rome, —left the poor people should know too much, he would not let them have as much of God's word, as the Ten Commandments wholly and perfectly, withdrawing from the Second Commandment, that bewrayeth his impiety by a subtle Sacrilege.

Expl. 43. Whereas in this Preface, God makes use of rational motives to the obedience of his Commands, this doth discover, (1.) The infinite condescension of God, who is pleased to inform our judgments of the reasonableness of his Commands, before he lays his Commands upon our persons. (2.) That men should not be unreasonable in their Commands (as suppose Parents or other Governors), since God is here pleased to add Reason to his Sovereignty.

A. 44. The Preface to the Ten Commandments teacheth us, That because God is the Lord, and our God and Redeemer, therefore we are bound to keep all his Commandments .

To. 1. Hom. V. p. 2. Christ,— reproved the Laws and Traditions made by the Scribes and Pharisees, which were not only for good order of the people (as the Civil Laws were), but they were set up so high, that they were made to be right and pure worshipping of God, as they had been equal with God's Laws, or above them; for many of God's Laws could not be kept, but were fain to give way unto them. This arrogancy God detested, that man should so advance his Laws to make them equal with God's Laws, wherein the true honoring and right worshipping of God standeth, to make his Laws for them to be left off. God hath appointed his Laws, whereby his pleasure is to be honored.—They were not content to have them called by the name of other Temporal Laws; but called them holy and godly Traditions; and would have them not only esteemed for a right and true worshipping of God (as God's Laws be indeed), but also for the most high honoring of God, to which the Commandments of God should give place. And for this cause did Christ so vehemently speak against them.

Expl. 44. In the matter of the Preface we have these things observable, (1.) That God is therefore the supreme Lawgiver, because he is the supreme Lord of the whole Creation. As God by virtue of his Sovereignty may himself do with his Creatures what he will, by the same right he may command them to do what he will. (2.) That God can easily enable men to do what he commands them; for that very power that commands his creatures into being, can also command them into action. (3) That the bonds of the Covenant should be as the cords of love, and the bands of a man, sweetly to draw men to obedience; when once we are listed into the number of God's people by Baptism, we are under a more special obligation to obey God not only as our Creator, but as our Father. (4.) That deliverances call for duties; and if a corporal deliverance of the Israelites was an obligation upon them to obey the God of Israel, much more should that spiritual deliverance from the Egyptian slavery of sin be an obligation upon them to obey God.

Rules to be observed for the understanding of the Moral Law, or the Ten Commandments.
• 1 Rule, That Christ the Lawgiver is the best Interpreter of Moses ; or that the Gospel is the fullest and clearest Interpreter of the Law. The Writings of the Prophets are many times good Expositions of the Law of Moses. But the Writings of Christ and his Apostles are far more clear and full. In reference to Christ we have a known instance in the 5 th of Mat. passim. And the Apostles frequently in their Epistles, as when we are commanded to shun all occasions of evil, to love the Lord Jesus in sincerity, and our neighbor without dissimulation, and not to defraud him any way, &c.
• 2 Rule, That the Law is perfect, Psal. 19.7. as (1.) In itself, not admitting of any additional Precepts in the Gospel, which are generally obliging to all Christians which were not obliging before that Christ came in the flesh. For as for those three Precepts of the Gospel, for a man, (1.) To deny himself. (2.) To take up his Cross; and (3.) To follow Christ; they are rather interpretations and instances of that honor and love we are to have for Christ as God, which is required in the First Command, than any additions obliging, which did not oblige before; nay David himself did in some respect deny himself, take up his Cross, and follow Christ; the middle of these had place when he said, The reproaches of those who reproached thee are fallen upon me ; and so Moses denied himself, and Caleb and Joshua followed the Lord fully. (2.) The Law is perfect in its extent and comprehension, in regard of the subject, for it doth command the whole Soul in all its powers and faculties; for it doth require the understanding to know, the judgment to approve that which is good; the will to choose it, the memory to retain it, and the affections to pursue and enjoy it; and upon this account it is said, that the Law is spiritual.
• 3 Rule, Whatever the Law commands, it doth forbid the contrary; as when it commands us to honor our Parents, it doth forbid us to dishonor them; and whatever the Law forbids it commands the contrary; as when it forbids us to take the name of God in vain, it requires us to use any of the names, or titles, or ordinances of God with reverence.
• 4 Rule, When the Law commandeth a duty, (as suppose to worship God) it doth require us to make use of means, occasions, motives and encouragements to it: and when the Law forbids ( ex. gr. worshipping of Images), it doth also forbid the occasions, appearances and inducements of any evil.
• 5 Rule, Where a promise is annexed ( ex. gr. that the days may be long in the Land, &c. ) there the contrary threatening is included; and where a threatening is annexed, there the contrary promise is included.
• 6 Rule, That the duties of the second table must give place to the indispensable and necessary duties of the first table, when they cannot both be performed together, as the love of Parents must yield to the love of God; but in things ceremonial, the duties of the first table must yield to the moral duties of the second; as sacrificing to works of mercy towards man.

A. 45. The first Commandment is, Thou shalt have no other God's before me.

Expl. 45. These words are the first command, and not those, I am the Lord thy God, (as some would have them) in which there is nothing commanded, but only a declaration, who and what that God is who does command.

A. 46. The first Commandment requireth us to know , and acknowledge God to be the only true God, and our God , and to worship and glorify him accordingly

Homil. II. p. 3. Let us take heed and be wise, O ye beloved of the Lord, and let us have no strange God's, but one only God, who made us when we were nothing, the Father of our Lord Jesus Christ, who redeemed us when we were lost, and with his Holy Spirit doth sanctify us. Homil. V. p. 3. Have an assured Faith in God, and give yourselves wholly unto him, love him in prosperity and adversity, and dread to offend him ever-more. To. II. Hom. xvij. What availeth it the wisemen of the world to have knowledge of the Power and Divinity of God—where they did not honor and glorify him in their knowledges as God? Hom. VI. whom we are to love with all our heart, i. e. that our heart, mind, and study be set to believe his Word, to trust in him, and to love him above all other things that we love best in Heaven or on Earth.

Expl. 46. In the first Commandment there are these 4 things required, (1.) Knowledge of God, as namely, that he is the Creator and Governor of the world, being the supreme Lord and Law giver; as also, that he is infinitely perfect in his Nature, Attributes, Word, and Works. (2.) Faith, which doth consist in our owning and acknowledging him to be such a God as he is held forth in his Word, and in a reliance upon him as such. (3.) Obedience, (which in reference to this command, doth principally consist in the conformity of Man's will to the Will of God. (4.) Love to God implied in these words [before me].

A. 47. The first Commandment forbiddeth the denying , or not worshipping and glorifying the true God as God and our God , and the giving that worship and glory to any other which is due to him alone .

To. 1. Hom. VIII. Whoever in time of reading God's Word, studieth for the glory and honor of this World, is turned from God, — and hath not a special mind to that which is commanded and taught of God; is turned from God, although he doth things of his own devotion and mind, which to him seem better and more to God's honor. To. 2. Hom. xvi. p. 2. It may be boldly and with a safe conscience pronounced of the Bishops of Rome, namely, that they have forsaken and daily do forsake the Commandments of God, to erect and set up their own Constitutions.

Expl. 47. More particular, this Commandment doth forbid these and the like sins; as (1.) Ignorance of God, when men either do not know, or will not consider who God is, and what he would have them do. (2.) Atheism, both in judgment, when men are wavering and doubting about the Being of God, and therefore disputing against it; and in practice, when men live as if there were no God. (3.) Idolatry, which consists either in the worship of a false God, or in worshipping the true God in a false manner, by mingling the corrupt traditions or fancies of men in the worship of God; or in worshipping more God's than that one God who made the world, and is Father, Son, and Holy Ghost, God blessed forever. (4.) Men's being ashamed of, or being negligent in the profession of the true Religion. (5.) The willful omission of any known duties of Religion, as prayer, meditation, praising God, &c. (6.) Wilful infidelity, when men do not believe God, or take him upon his word, or do reject and contemn his commands, promises, or threatenings. (7.) All blasphemous and misbecoming thoughts of God whatsoever; as also all errors and misapprehensions concerning God, or any of those revelations he has given of himself. (8.) All disobedience to his revealed Will. (9.) All unsuitable affections to himself, or anything that bears his stamp, as his Ordinances, Day, Providences, and People. (10.) All unmindfulness and forgetfulness of God. (11.) All carnal presumption, pride, tempting of God, reliance upon and seeking to unlawful means for help in any distress, this being accompanied with the forsaking of and apostasy from the true God. (12.) All impatience and discontent under any evil; as also men's ascribing that which is good to anything besides himself, who is the fountain of all good.

A. 48. These words [ before me ] in the first Commandment teach us, that God who seeth all things, taketh notice of, and is much displeased with the sin of having any other God

To. 2. Hom. I. The eternal and incomprehensible Maiesly of God, the Lord of Heaven and Earth, whose seat is in Heaven, and the Earth is his footstool,—calleth upon his people, to mark, and take heed, and that upon the peril of their souls, to the charge which he giveth them,— Thou shalt worship the Lord God, and him only shalt thou serve. Adjoining penalty to the transgressors, and reward to the obedient,—to move to obedience and observing this the Lord's great Law,— which might ingender fear in our hearts of disobedience herein, being in the Lord's sight so great an offense and abomination.

Expl. 48. Here is further clearly intimated, (1.) That God would have the first room in our estimation. (2.) In our affections, i. e. that we prize and love him above all.

A. 49. The second Commandment is, Thou shalt not make unto thee any graven Image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down thyself unto them, nor serve them: For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation, of them that hate me, and showing mercy unto thousands of them that love me, and keep my Commandments.

To. 2. Hom. I. The Scriptures use the two words (Idols and Images) indifferently for one thing always. They be words of divers things ( Gr. & Lat. ), but one in sense and signification in the Scriptures, and matters of of Religion. — Wherefore our Images, if publicly suffered in Temples and Churches, be indeed none other but Idols, as unto which Idolatry hath been, is, and ever will be committed.—Hath it not been preached unto you since the beginning, &c. How by the Creation of the World, and the greatness of the work, they might understand the Majesty of God, the Creator and Maker of all, to be greater than that it should be expressed or set forth in any Image or bodily Similitude. And that in the First Table, and the beginning thereof,—is this Doctrine aforesaid (not briefly touched, but) at large set forth, and that with denunciation of destruction to the contemners and breakers of this Law, and their posterity after them.

Expl. 49. We have here principally observable, (1.) The order ; (2.) The matter of the Commandment. From the order, we are to observe, that God doth prefer the inward worship of the heart, which is required in the first Command, to the outward worship of the body, which is here principally directed, that the later, or that of the body, without the former is but hypocritical ; and the former without the later but partial ; so that God is to be worship'd with all our bodies and spirits. Those therefore who do present their bodies in Idol-worship (as that of the Mass) and yet plead they keep their hearts for God, are here condemned. (2.) The matter, or argument and scope of the Command, i. e. to prevent all miscarriages and abuses in bodily worship, and to instruct men how they may present their bodies as well as their souls a living sacrifice, holy and acceptable to God. Yet to prevent mistakes about what is forbidden in this Command, we are to note these two things. (1.) That not all making of Images or Pictures, or likenesses of the creatures is here forbidden; for then it would follow, that a man might not so much as frame an Idea in his own fancy of one man's being like another, contrary to the very notion of truth, which is nothing else but a conformity betwixt the mind and the object. (2.) Nor is all civil use, or historical representations of things to the eye (which is so helpful to the understanding and memory) here forbidden.

A. 50. The second Commandment requireth the receiving, observing , and keeping pure and entire all such religious Worship and Ordinances, as God hath appointed in his Word .

Hom. II. p. 3. Let us honor and worship for Religions sake none but God; and him let us worship and honor as he will himself, and hath declared by his word, that he will be worship'd and honored, not in, nor by Images or Idols, which he hath most straitly forbidden; neither in kneeling, lighting of Candles, burning of Incense, — to believe that we should please him for all these be abomination before God; but let us honor and worship God in spirit and in truth, fearing and loving him above all things, trusting in him only, calling upon him, and praying to him only, praising and lauding of him only, and all other in him. Hom. XX. He requireth a sincere and pure love of godliness, and of the true worshipping and serving of God, i. e. that forsaking all manner of things that are repugnant and contrary to God's will, we do give our hearts unto him.

Expl. 50. In the general, is here required that the bodily worshipping of God be performed only in such a manner, both for substance and circumstances, as God doth require or allow, or at least is not expressly and consequentially contradicted in his word. More particularly▪ (1.) It doth require our utmost and constant care and endeavor, to observe and preserve all holy Ordinances, and external Church-privileges in their purity and freedom from all manner of corrupt mixtures in any kind, whereby God is provoked; fasting, prayer, thanksgiving, hearing, reading the Word, singing of Psalms, administration and participation of Gospel-Institutions, as the Sacraments, Swearing, the Discipline and Censures of the Church, Maintenance of Gospel Ministers, &c. (2.) All outward decency in such external Rites and Ceremonies as are warrantably used in Religion, especially in public. (3.) All outward reverence in gesture, speech, and behavior, in the worship of God. (4) All disapproving, detesting, and loathing all manner of Idolatries, Will-worship, superstition, together with all the monuments, and occasions, and appearances thereof.

A. 51. The second Commandment forbiddeth the worshipping of God by Images , or any other way not appointed in his Word .

To. 2. Hom II. p. 1. Lest the Doctrine against Images should not be marked or remarked, the same is written and required not in one but in sundry places of the word of God,—Neither could the notableness of the place, being the very beginning of the very loving Lord's Law, make us to mark it.—So that if either the multitude or plainness of the places might make us to understand, or the earnest charge that God giveth in these places move us to regard; or the horrible plagues, punishment, and dreadful destruction, threatened to such worshippers of Images or Idols, setters up or maintainers of them, might ingender any fear in our hearts, we would once leave and forsake this wickedness, being in the Lord's light so great an offense and abomination. —p. 3. Images and Image-worshipping were in the primitive Church (which was most pure and incorrupt) abhor'd and detested as abominable, and contrary to true Christian Religion.—p. 3. Idolatry cannot be separated from Images any long time, but as an inseparable accident, or as a shadow follows the body when the Sun shineth, so Idolatry followeth and cleaveth to the public having of Images in Temples and Churches. —It is not possible to keep men from Idolatry, if Images be suffered publicly; —the Images of God, our Savior, the Virgin, the Apostles, Martyrs, and others of notable holiness, of all others most dangerous.

Expl. 51. More particularly this command forbiddeth (1.) absolutely and altogether the making of any kind of Images of God, or of any person in the Trinity (at least) as God. (2.) It forbiddeth all making of Images in order to the worshipping of God in them or by them, or any way abusing them in the true Religion, as conceiting the presence of God to be in or with an Image in a more especial manner than elsewhere. (3.) All the means and direct occasions of Idolatry, all inventions, traditions, and corruptions of men in God's worship, or about the worship of God. (4.) All manner of witchcraft, or consulting those that have familiar Spirits. (5.) All worshipping of Images, as well as of God before them, together with all that religious respect that is given to them, as in shrining, clothing them, &c. (6.) All profaning, neglecting, opposing, or contemning of the worship and Ordinances of Christ; as also all kind of Simony and Sacrilege.

A. 52. The Reasons annexed to the second Commandment, are God's Sovereignty over us , his propriety in us , and the zeal he hath to his own Worship .

Hom. II. p. 1. Concerning none other matter did God give more, or more earnest and express Laws to his people than those that concern the true worshipping of him, and the avoiding and fleeing of Idols, and Images, and Idolatry, for that both the said Idolatry is most repugnant to the right worshipping of him, and his true glory, above all other vices, and that he knew the proneness and inclination of man's corrupt kind and nature, to that most odious and abominable Vice.

Expl. 52. The reasons here annexed are such as are attempered and suited to those two affections in man; namely, [ fear and hope ] which are the two hinges upon which all Religion doth turn; for (1.) here is a severe threatening to move and stir up that passion of fear which may prevent or restrain our disobedience to this command, or at least to scare us from continuing in any kind of Idolatry, Superstition, &c. which it doth forbid. And in this threatening, we have (1.) The heinousness of the Sin forbidden; for 'tis here intimated spiritual Whoredom, because God is here represented as jealous over his people that are entered into a marriage-Covenant with him; under the notion of a Husband that is enraged with jealousy in reference to the unchaste behavior of his Wife. (2.) In the punishment threatened, the grievousness of the sin is intimated; when God doth threaten to punish this Sin to the third and fourth Generation. (3.) 'It is here implied, that this Sin is a hating of God, when 'tis said (of them that hate me) in reference to Idolaters. (2 dly, ) We have here a gracious promise for the encouraging of hope to the careful observers of this command; and in this promise there is observable, (1.) God's love to them in showing mercy to thousands of them. (2.) Their love to God in keeping his commands; and consequently the love of the world or anything more than God is flat Idolatry, and the Apostle doth call covetousness by that name.

A. 53. The third Commandment is, Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his Name in vain.

Hom. VII. Almighty God, to the intent his holy Name should be had in honor, and evermore be magnified of the people, commandeth that no man should take his name vainly in his mouth, threatening punishment unto him that irreverently abuseth it by swearing, forswearing, and blasphemy.

Expl. 53. The infinitely wise God very well knowing that if any seem to be Religious and bridleth not his tongue, that man's Religion is vain ; he doth therefore in this command lay a restraint upon man's tongue, that it may not any way break forth to the dishonor of his great name; for although God does give a particular command for the direction of the tongue in reference to our neighbor, sc. the ninth Command, yet he doth provide for his own honor first in this third command.

A. 54. The third Commandment requireth the holy and reverent use of God's Names , Titles, Attributes , Ordinances , Word , and Works .

Artic. 39. As we confess vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his Apostle: So we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth in a cause of Faith and Charity, so it be done according to the Prophets teaching, in justice, judgment, and truth. —Thus an Oath (if it have with it these three conditions) is a part of God's glory, which we are bound by his Commandments to give unto him.

Expl. 54. In this 'tis observable, that when the abuse of God's name in any kind whatsoever, is here forbidden; the Religious and reverent use of it is thereby commanded. Now by God's Name we are in the general to understand that whereby he is in a peculiar manner made known to us, and distinguished from all false God's whatsoever, just as a man is made known by his name, and distinguished from all other men; not but that more men may have the same name, but that there doth belong some peculiar property to a man of such a particular name, whereby he is known from everybody else: and so though there be God's many, and Lord's many in name; yet to us there is but one God, who by something or other in his Titles, attributes, words and works is distinguished from all other God's: ex. gr. when we call God (wise) we are to understand that he is infinitely so; and consequently distinct from all his creatures hereby. Then next for his Ordinances, Word, and Works; they must be holily and reverently used (that is, with a serious sense of his Divine Majesty) whether these be used in our thoughts, words or actions; but most especially this command requireth, that when we take Oaths or make lawful vows, we do it from such principles, in such a religious manner, and to such right ends, as that the Name of God be thereby honored.

A. 55. The third Commandment forbiddeth all profaning, or abusing of anything whereby God maketh himself known

Hom. VII. He forbiddeth all vain swearing and forswearing, both by God and by his creatures, as the common use of swearing, in buying, selling, and our daily communication.—When men do swear of custom, in reasoning, buying, and selling, or other daily communications (as many be common and great swearers), such kind of swearing is ungodly, unlawful, and forbidden by the Commandment of God, for such swearing is nothing else but taking of God's holy Name in vain. To. 2. Hom. X. p. 2. Let us not be scorners, jesters, and deriders of the Scripture, for that is the uttermost token and show of a Reprobate, of a plain enemy to God his Wisdom.

Expl. 55. Here is forbidden in the general, all manner of profanation, or abuse of any name of God, as any of his Titles, as wise, good, holy, &c. any of his works, as those of Creation or Providence; his Word written or preached; any of his Ordinances, as Prayer, Preaching, Sacraments ; as when we make any unhandsom reflection upon any of these in our words or carriage; or do not use them at all when we should, and when we do not as we ought: more particularly here are forbid; (1.) All rash Oaths, whether before a Magistrate, or in a man's private passion. (2.) All horrid and profane Oaths, as when men swear Wounds, Blood, &c. and use their Dammees and Sinkmees. (3.) All blasphemous Oaths, ex. gr. All such wherein the name of God, or Christ are profanely abused. (4.) All mincing or contracting of Oaths; and here some tell us, that I marry, is but the contracting of I by St. Mary, though some use it only as an expletive. (5.) All mock-Oaths, or aping of them. (6.) All injurious and perjurious Oaths. (7.) All cursing, &c. (8.) All violation of lawful Oaths, Vows, Covenants. (9.) All willful forbearing of Oaths in necessary cases. (10.) All profane scoffing, &c.

A. 56. The reason annexed to the third Commandment is, that however the breakers of this Commandment may escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgment .

To. 1. Hom. VII. The most holy Name of God being commonly used and abused, vainly and unreverently talked of, sworn by, and forsworn to the breaking of God's Commandment, is the procurement of his indignation. P. 2. And though such perjured men's falsehood he now kept secret, yet it shall be opened at the last day, when the secrets of all men's hearts shall be opened to all the world.—Almighty God will be a swift witness against them,—and the curse shall enter into the house of the false and perjured man.

Expl. 56. In the reason of the command 'tis intimated. (1.) That God in a special manner is the avenger of those that abuse his name. (2.) The certainly of this vengeance. (3.) That men are apt to be remiss in punishing this Sin.

A. 57. The fourth Commandment is, Remember the Sabbath-day to keep it holy. Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gate. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day, and hallowed it.

Expl. 57. This command being the fourth in order, is the last of the first Table, or of those commands which do concern piety towards God, and in the amplification of it, doth require charity and mercy towards man, especially towards inferiors, (as Son, Daughter, Servant, &c. ) and therefore in requiring both duties of piety and mercy, it doth as it were glew both the Tables of the Law together. As to the matter of the Command, (1.) Here is a Preface to be noted, Remember ; as if God should have said, though you should forget all the other Nine Commands (which I would not have you to do neither), yet be sure you forget not this. In which [ Remember ] there is implied, (1.) The importance of the Command, that it doth import no less than the whole Religion and duty of man towards God, and therefore to be remembered. (2.) The aptness of men to forget this Command, both because the doctrine of it is not to be learnt from the light of nature (at least not so clearly as the other Commands), and because the duties of it do much cross the grain with corrupt nature. (2 dly, ) The thing to be remembered is the Sabbath-day, or that day of Rest (which God has appointed) from all manner of employment and business, except works of duty to God, charity to man, and of absolute necessity, relief, or mercy towards the inferior creatures. How it is to be remembered, we have in the next A.

A. 58. The fourth Commandment requireth the keeping holy to God such settimes as he hath appointed in his Word, expressly one whole day in seven, to be a holy Sabbath unto himself

To. 2. Hom. VIII. It appeareth to be God's good-will and pleasure, that we should at special times, and in special places, gather ourselves together, to the intent his name might be renowned, and his glory set forth in the Congregation and Assembly of his Saints.—And therefore by this Commandment, we ought to have time, as one day in the week, wherein we ought to rest, yea from our lawful and needful works.

Expl. 58. 'It is in this A. expressed in the general, how the Sabbath is to be kept holy, as also any other day (as suppose) of Fasting or Thanksgiving, which man doth appoint according to God's will. Now to sanctify a day (and particularly the Sabbath) is to employ it wholly and solely to that use for which it is sanctified, or set apart by God, whether it be in reference to the public or private exercises of Religion. And it must be the whole Sabbath-day (yet with a merciful respect to nature and the constitution of men's bodies, for God will have mercy and not sacrifice) beginning at the dawning of the day, because Christ the Sun of Righteousness then rose, and it is to continue till midnight, for so long was Paul engaged in Sabbath-exercises, Act. 20. 7,—10. This is the time required by this Law, but if men have not strength of body to continue so long, so there be in them a willing mind, God will accept of what strength they have, and not what they have not.

A. 59. From the beginning of the world to the Resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath , and the first day of the week ever since to continue to the end of the World, which is the Christian Sabbath

To. 2. Hom. VIII. Remember saith God, that thou keep holy the Sabbath-day, upon which day, as it is plain in Act. 13. the people accustomably resorted together, and heard diligently the Law and the Prophets read among them. And albeit this Commandment doth not bind Christian people, as touching the precise keeping the seventh day, after the manner of the Jews ; for we keep now the first day, which is our Sunday ( Dominical or Lord's-day ) and make that our Sabbath, i. e. our day of rest, in honor of our Savior Christ, who as upon that day rose from death, conquering it triumphantly; yet notwithstanding, whatsoever is found in the Commandment appertaining to the Law of Nature, as a thing most godly, most just, and needful, for the setting forth of God's glory, it ought to be retained and kept of all good Christian people.—If we will be children of our heavenly Father, we must be careful to keep the Christian Sabbath, which is the Sunday, (i. e. Dominical or Lord's-day ), not only for that it is God's express Commandment, but also to declare ourselves to be loving children, in following the example of our gracious Lord and Father,—This Example and Commandment of God, the godly Christian people began to follow immediately after the ascension of our Lord Christ,—choosing a standing day, not the Seventh, which the Jews kept; but the Lord's-day, the day of the Lord's Resurrection, the day after the Seventh day, which is the First day of the week.

Expl. 59. The old Sabbath (as we see by this A. was the seventh day of the week in order, that is, the Jews did observe our Saturday; for their seventh-day-Sabbath, and the reason of it is expressed in the command; sc. God rested from Creation-work that day. But the morality, or indispensable and perpetual obligation of this command doth not necessarily require the seventh in order, for that is Ceremonious and abrogated together with the Jewish Sabbath: but it doth necessarily require the keeping holy of a seventh day for number, or a seventh part of the week to be spent in Sabbath-duties, which seventh part is now by the Resurrection of Christ upon the first day, and by his own immediate authority (or by that which he gave to his Apostles) fixed upon that first day, (now commonly called our Sunday, or Dominical, i. e. Lord's-day) and no other even to the end of the world. Though there be no express mention made of this change from the last to the first day in Scripture, there being no question moved about it that we read of in the Apostles time, yet by consequence the matter of fact is clear.

A. 60. The Sabbath is to be sanctified by an holy resting all that day, even from such worldly employments and recreations as are lawful on other days , and spending the whole time in public and private exercises of God's Worship , except so much as is to be taken up in the works of necessity and mercy .

To. 2. Hom. VIII. God hath given express charge to all men, that upon the Sabbath-day, which is now our Sunday ( i. e. Lord's-day ) they should cease from all weekly and work-day labor, that like as God himself rested and consecrated it to quietness and rest from labor, so God's obedient people should use the Sunday ( i. e. Lord's-day ) holily, and rest from their common and daily business, and also give themselves wholly to heavenly exercises of God's true Religion and service. — Thus it may plainly appear, that God's will and Commandment was to have a solemn time, and standing day in the week, wherein the people should come together, and have in remembrance his wonderful benefits, and to render him thanks for them, as appertaineth to loving, kind, and obedient people.— St. John saith, Rev. 1. I was in the spirit on the Lord's-day. Since which time God's people hath always, in all Ages, without any gain-saying, used to come together upon the Sunday, to celebrate and honor the Lord's blessed name, and carefully to keep that day in holy rest and quietness, both man, woman, child, servant, and stranger.

Expl. 60. As to the particular manner of the Sanctification of the Sabbath it is there expressed to be (1) by an holy rest, by which we are not to understand that brutal and sluggish rest whereby men do indulge themselves in sloth and laziness, (as if their bodies were not to move though it be to the Church) upon this day; but this rest must be from all kind of employment, whether it be of body or mind which doth any way indispose a man for or distract him in the service of God; whether such actions, thoughts or words be in themselves sinful, which men ought to forbear and rest from at all times; or in themselves lawful, as the cares, thoughts, and business of a man's honest calling, they are to be forborne this day, and much more all kind of recreations, whether lawful or no. (2) By exercising ourselves unto godliness, not only in those duties of Religion which we perform on other days either alone, or with others, as Prayer, reading Scripture, and other good Books, holy Conference, but in those duties also which are more peculiar to this day, as Hearing, Meditation, receiving of the Sacraments, Singing of Psalms, &c. and thus the whole day is to be spent, except so much of it as is to be taken up in works of such eminent necessity as is brought upon men by the Providence of God, and not such necessity as men make for their own gain or pleasure, and in works of mercy.

A. 61. The fourth Commandment forbiddeth the omission or careless performance of the Duties required , and the profaning the day by Idleness, or doing that which is in itself sinful , or by unnecessary thoughts, words, or works, about worldly employments or recreations .

To. 2. Hom. VIII. For the transgression and breach of the Sabbath-day, God hath declared himself much to be grieved, as Num. 15. but alas! the wicked boldness of those that will be accounted God's people, who pass nothing at all of keeping and hallowing the Sunday ( i. e. Lord's-day )—They, though there be no extreme need, must drive and carry,—row and ferry,—buy and sell on the Sunday ( i. e. Lord's-day ), they use all days alike. The other, though they will not travel, nor labor, as on the week-day, yet they will not rest in holiness, as God commandeth; but they rest in ungodliness and filthiness, prancing in their pride, pranking and pricking, pointing and painting themselves to be gorgeous and gay; they rest in excess and superfluity, in gluttony and drunkenness, like Rats and Swine; they rest in brawling and railing, in quarrelling and fighting; they rest in wantonness, in toyish talking, in filthy fleshliness: So that it doth evidently appear, that God is more dishonored, and the Devil better served on the Sunday ( i. e. Lord's-day ) than upon all the days in the week beside.—The Beasts which are commanded to rest on the Sunday ( i. e. Lord's-day ) honor God better than this kind of people; for they offend not God, they break not their holy days.

Expl. 61. More particularly this command forbiddeth (1) all unpreparedness for the Sanctification of the Sabbath. (2) All forgetfulness of the day or duties of it, and both these in that one word [ Remember. ] (3) All negligent omission or performance of any Sabbath-exercise, as Prayer, hearing the Word, Meditation, &c. (4) All direct profaning of the Sabbath by doing nothing, or by bodily sloth; for on this day we are in an especial manner to glorify God with our bodies and spirits which are God's. (5) All manner of words, thoughts, affections, cares, designs, and actions which do directly tend to: (1) Worldly profit and gain, as journeys, fairs, markets, and all manner of buying and selling, except of that of which there is a real and present necessity towards the sustenance of man's life. (2) To sensual pleasure, as all manner of gaming, bowling, idle talking and walking, and all such kind of visits as have more of Complement than of real necessity in them, more of recreation in them to the body or carnal mind, than of Religion towards God, or of charity towards our neighbor. (6) All manner of servile works, not only in reference to Supeperiors and Governors, but also in reference to those that are under their care and charge, for that all excuses for worldly or sinful employment may be taken away from all persons: 'It is said neither, thou, nor thou, &c.

A. 62. The Reasons annexed to the fourth Commandment are, God's allowing us six days of the week for our own employments , his challenging special propriety in the seventh , his own example , and his blessing the Sabbath-day .

To. 2. Hom. VIII. Like as it appeareth by this Commandment, that no man in the six days ought to be slothful or idle, but diligently to labor in that state wherein God hath set him. —So God doth not only command the observation of this holy day, but also by his own example doth stir and provoke us to the keeping of it. Wherefore, O ye people of God! lay your hands upon your hearts, repent and amend this grievous and dangerous wickedness, stand in awe of the Commandments of God, gladly follow the example of God himself, be not disobedient to the godly order of Christ's Church, used and kept from the Apostles time to this day. Fear the displeasure and just plagues of almighty God, if ye be negligent, and forbear not laboring and travelling on the Sabbath-day or Sunday ( i. e. Lord's-day), and do not resort together, to celebrate and magnify God's blessed Name, in quiet, holiness, and godly reverence.

Expl 62. The reasons are here ranked under three heads, (1) the equity of the thing commanded, God allowing us six days for our honest and ordinary employments we may well give him one in seven, and be content to spend that cheerfully in his service, (Six days shalt thou labor, &c.) (2) From God's Propriety in this day, this is the day which the Lord hath made, or instituted and appointed, Psal. 118.23. And may he not do what he will with his own, may he not enjoy it to be spent in his service if he please. (3) From God's example in resting the seventh day; not that we are therefore to rest on the seventh day in order, because God did so after he had created the world and all things therein; but that we are to spend (according to the tenor of this Command, a seventh day which is now our Dominical, or Sunday, in an holy rest unto the Lord. (4) From God's end in blessing, and sanctifying this day, or in setting it a-part to holy uses, namely that we should so use it, and thereby receive the blessing of the Sabbath from the Lord of the Sabbath.

A. 63. The fifth Commandment is, Honor thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee.

Expl. 63. This command which is here called the fifth, is by the Apostle called the first Commandment with promise, Ephes. 6.1, 2. ( i. e. ) to which this promise of long life is expressly made, it being also the first command of the second Table.

A. 64. The fifth Commandment requireth the preserving the honor, and performing the duties belonging to everyone in their several places and relations, as Superiors , Inferiors i, or Equals .

To. 1. Hom. V. p. 3. Obey all your Superiors and Governors, serve your Masters faithfully and diligently▪ as well in their absence as in their presence, not for dread of punishment only, but for conscience sake, knowing that you are bound so to do by God's Commandments. Hom. X. p. 2. Every degree of people in their vocation, calling, and office, hath appointed them their duty and order; some are in high degree, some in low; some Kings and Princes, some Inferiors and Subjects, Ministers and People, Masters and Servants, Fathers and Children, Husbands and Wives, &c.

Expl. 64. Here is required (1) something in general of all, that they give to all that honor which is due unto them in their different places and relations, whether they be Superiors in age, parts, gifts, or authority, who are there so called by that obliging name of parents, that men may yield what is due unto such with all childlike and filial respect, and because in the beginning Parents were Magistrates; or Supeperiors in power; or whether they be equal to us or our Inferiors image, power, &c. for in both these capacities there is due to them love, gratitude, and such offices of Christianity, civility, or friendship which are suitable and proper to them. (2) Something in special is required from Children to be given to their natural Parents; and 'tis all expressed in this one word (honor). And 'tis observable that the command is laid on all Children, of both sexes, and of what age, or rank soever though they be Children of Princes and Nobles; and the honor due unto natural father and mother, or to those who are in their stead, as father and mother-in-law, grand-father or Grand-mother, Uncle or Aunt, Guardian, Tutor, &c. It is (1) the honor of respect or love, both in heart, words and behavior; for this law on Children is a law of love, and as it requires that they love one another, so also that they love their Parents. (2) The honor of Reverence, (i. e.) Children must fear as well as love their Parents, they must stand in awe of them as being under their authority, and that thereby they may be kept from offending their Parents. (3) The honor of Obedience which proceeds from both the other; 'tis love or fear that makes Children obey. Now in order to this Obedience the rod of correction is a scepter so needful in Parents hands, that Solomon reckons that Parent to hate his child that doth not use it, Prov. 13.24. (4) The honor of help or recompense, (i. e.) As Parents need help, and the child is able or hath opportunity to do it, he or she must thankfully requite thereby their labor of love.

A. 65. The fifth Commandment forbiddeth the neglecting, or doing anything against the honor and duty which belongeth to everyone in their several places and relations .

To. 1. Hom. V. p. 3. Disobey not your Fathers and Mothers, but honor them, help them, and please them to your power. Hom. X. St. Paul threateneth no less pain than everlasting damnation to all disobedient persons, to all resisters. — p. 2. Yet let us believe undoubtedly (good Christian people) that we may not obey Kings, Magistrates, or any other (though they be our own Fathers), if they would command us to do anything contrary to God's Commandments. p. 3. And here let us take heed, that we understand not these, or such other like places (which so straitly command obedience to superiors, and so straitly punished rebellion and disobedience to the same) to be meant in any condition of the pretended and coloured power of the Bishop of Rome. For truly the Scripture of God alloweth no such usurped power, full of enormities, abusions, and blasphemies.—He ought therefore rather to be called Antichrist, and the Successor of the Scribes and Pharisees, than Christ's Vicar, or St. Peters Successor.

Expl. 65. But more particularly in reference to natural Parents (or those who stand in their room) these miscarriages are forbidden to Children. (1) All manner of contempt of the persons of Parents, especially when by reason of old age, sickness, or natural infirmities, they are not able to manage their Parental authority either as they ought, or have done, or when by the Providence of God their repute or estate is low in the world. (2) All slighting of their good instructions, example, counsel, directions, reproof and correction. As God would not have his own chastening and instruction despised, so neither that of Parents, and therefore he calls that child a fool, (by the mouth of Solomon ) a scorner, and brutish, who is guilty hereof. (3) All slighting of Parents commands, and of their pleasure whether in reference to duty to be performed by them, whether in matters civil or religious; or in reference to the disposal of themselves in Marriage, or in any calling, place and employment. (4) All slighting of the tenderness and watchfulness of Parents, by doing that on purpose which doth either disturb their passions, or disquiet their minds. (5) All mocking, deriding, or imitating their weaknesses and misbehaviour, or any way disgracing them, as Absalom did his fathers government, and as Cham did in discovering his fathers nakedness. Much more (6) here are forbidden all cursing of them, and bitter railing at them. (7) All such carriage in Children as does not redound by way of reflection, as well as what does not tend directly to the Parents honor.

A. 66. The Reason annexed to the fifth Commandment is, a promise of long life and prosperity (as far as it shall serve for God's glory, and their own good) to all such as keep this Commandment .

To. 1. Hom. X. p. 3. By obedience to our superiors, shall we please God, and have the exceeding benefit, peace of conscience, rest and quietness here in this world, and after this life enjoy a better life. To. 2. Hom. XXI. p. 3. Good and obedient Subjects are in God's favor, and be partakers of peace, quietness, and security, with other God's manifold blessings in this world, and by his mercies through our Savior Christ, of life everlasting also in the world to come.

Expl. 66. In the general, we have one great reason from the promise of prosperity and long life, particularly annexed to this Command; in which promise there are two things, (1) The peculiarity of the blessing promised to the obedience of this Command, for obedient children may be sure of the blessing promised, when it may be a blessing. (2) The greatness of the blessing, for of all temporal blessings 'tis the greatest, sc. life; and then here is that which is so sweet to nature in this life, 'tis long life and prosperous withal, otherwise it would not be a blessing. Yet more particularly, obedience to Parents is indispensable, because (1) God requires it in the next place to that which he claimeth for himself; and has therefore placed this Law next to the Commands of the first Table. (2) The Law of Nature doth in a peculiar manner require this in all Nations, even the most blind and barbarous; yea instinct of Nature in the brute creatures doth teach them some kind of respect to their Sires and Damms.

A. 67. The sixth Commandment is, Thou shalt not kill.

Expl. 67. The fifth Command did concern special duties to special persons, sc. the obedience of Children towards their Parents; but this Command doth reach all persons in general; and the end of it is not only to preserve man's life, but humanity itself, and therefore this [ Thou ] in the prohibition doth forbid murder to all persons.

A. 68. The sixth Commandment requireth all lawful endeavors to preserve our own life , and the life of others .

Hom. V. p. 3. Cast in your minds, how you may do good unto all men, unto your power, and hurt no man. —Oppress not, beat not, neither hate a 〈…〉 ; but help and succor every man as you may▪ yea, even your enemies that hate you, that speak evil of you, and that do hurt you. Hom. VI. Cherish good and harmless men,—and encourage with rewards to do well.

Expl. 68. Now in order to this end, these things may be very helpful, (1) Humanity, or a general respect of kindness towards all, whether in offices of love or of pity. (2) A slowness to anger, after the example of God, whom we so much provoke; and this is called lenity, or meekness of spirit, for which Moses was so eminent. (3) A study to be quiet, both outwardly from all brawling and contention; and inwardly from all revengeful thoughts, purposes, passions; as also a diligent care in outward demeanour, to avoid all occasions, temptations, and practices which do tend to stir up wrath. (4) Placableness, or an easiness to be reconciled, and to forget and to forgive injuries and affronts. (5) A readiness to use all lawful and proper means to defend our own or neighbors life, as we are called to it by the Law of Nature, Humanity, and Religion, as we are in a capacity to do it. (6) Such a cheerfulness of spirit as tends to the health of the body. (7) Christian temperance and moderation in the use of the creatures, in bodily labor, and lawful recreations. (8) A conscientious care to use such Physic (as is prescribed by those who are skillful therein) which is either for the preservation or recovery of health. (9) Care to save our own and others souls.

A. 69. The sixth Commandment forbiddeth the taking away of our own life , or the life of our neighbor unjustly , and whatsoever tendeth thereunto .

To. 2. Hom. XXI. p. 3. Robberies and murders of all sins are most loathed of most men, being against the second Table of God's Law. To. 1. Hom. VI. Delay not rebukes and punshments of those that offend, but give them in due time, lest they fall headlong.

Expl. 69. Here (1) Negatively, This Command forbids not (1) All kind of war, for some is lawful. (2) Nor the execution of public justice in capital punishments upon capital offenders. (3) Nor self-defense, against violence in some cases. (4) Nor moderate anger, where there is just cause, as ex. gr. in the case of reproof, and upon the like warrantable occasions. But (2) Positively, Here is forbidden, (1) Self-murder, both direct, as a man's hanging, drowning, stabbing, &c. himself; indirect, as surfeiting, drunkenness, and the neglect of any lawful means for the preservation or repair of health; as of meat, drink, physic▪ &c. (2) Murder of our neighbor, (1) Directly, when wittingly and out of hatred (and without a just call) a man doth either by himself, or by means of another, take away the life of his neighbor. (2) Murtherous thoughts, and hatred of him without a cause. (3) All inhumanity and unmercifulness, or want of compassion. (4) All neglect of, or the withdrawing of our lawful defense. (5) All quarrelsome broils and brawlings. (6) All Duels, because in this case men wrest the Sword of Justice out of the Magistrates hand, that they may carve out justice (or rather revenge) for themselves. (7) All provoking speeches and behavior.

A. 70. The seventh Commandment is, Thou shalt not commit adultery.

Hom. XI. By the which [ Adultery ], although it be properly understood of the unlawful commixtion or joining together of a married man with any woman beside his wife, or of a wife with any man beside her husband; yet thereby is signified also all unlawful use of those parts which be ordained for generation.

Expl. 70. As the former precept did concern the life, so this doth concern the chastity of our neighbor. And as natural and regular self-love should be the rule and standard of our love to our neighbor, according to which we are to act in the preservation of his life; so that love we ought to have to ourselves, and that care we ought to have for the preservation of our own chastity, we ought also to have for the preservation of our neighbors chastity, otherwise we do not love our neighbor as ourselves.

A. 71. The seventh Commandment requireth the preservation of our own , and our neighbors chastity , in heart , speech , and behavior .

To. 1. Hom. XI. Christ doth not only establish the Law against Adultery, and make it of full force; but teacheth us an exact and full perfection of purity and cleanness of life, both to keep our bodies undefiled, and our hearts pure and free from all evil thoughts, carnal desires, and fleshly consents.

Expl. 71. Here is (1) something required in the general, and that is the utmost endeavors to preserve chastity amongst all persons, and that honorable state of marriage from all the lusts of uncleanness, for as well the bodies of others as our own, are, or should be, the consecrated Temples of the Holy Ghost, and therefore are not to be defiled by the sacrilegious and abominable lusts of filthiness. (2) In particular, for this chastity is required (1) In heart, or soul, as it comprehends all the powers and faculties thereof, with all the inward actings of these; as, (1) That in the understanding the thoughts be pure, chaste, and clean; and that whatever things are honest, in order to the preservation of chastity, we think on these things. (2) That the will do make its choice accordingly. (3) That the memory be a faithful Register only of the rules, and laws, and examples of modesty and chastity, and not to keep the Records of lust, nor to be Master of the Rowls to the spirit of uncleanness. (4) That nothing be represented upon the stage of fancy, but what doth become godliness and honesty. (5) That the affections do hug and embrace nothing that is defiled with the impurity of lust. (2 dly, ) Here is required chastity in speech, that men's discourse and communication be such as doth tend to promote and preserve good manners, to credit the Gospel, and to give good example to others (especially the younger sort of people), as the Holy Ghost (that Spirit of purity) has left us an example of purity in speech, when he speaks only of that (which considered in itself) has nothing of guilt, but only something of that natural shame upon it which was bequeathed to us by our first Parents; ex. gr. he knew her, he covered his feet, &c. Judge. 3.24. 1 Sam. 1.19. (3 dly, ) In behavior, that our gestures, postures, garb, apparel, company, diet, and whole demeanour be such both before God and men, as becomes the purity of that Gospel which does not only teach to deny worldly, but also to abstain from all fleshly lusts, to avoid the appearance of them, and to hate the very garment spotted with the flesh.

A. 72. The seventh Commandment forbiddeth all unchaste thoughts , words , and actions .

To. 1. Hom. V. p. 2. Commit no manner of adultery, fornication, or other unchastness, in will, nor in deed, with any other man's wife, widow, or maid. Hom. XI. Here is whoredom, fornication, and all other uncleanness forbidden, to all kinds of people, all degrees, and all ages without exception.

Expl. 72. (1) By unchaste thoughts, we are to understand all impure and unchaste motions of the Soul in any of its faculties, as also all the cherishing and indulging of these inwardly and secretly, as by consent, allowance, keeping them in mind with delight, and acting them in the fancy. (2) In unchaste words is here forbidden, all kind of Ribaldry, Bawdry, Balladry, Romances, and Love-songs, and all such wanton discourses as are either plainly unchaste, or at least immodest, and such as do not become the tongues or pens of those who profess godliness; or at the best are such as have a direct tendency to the violation of modesty, if not of chastity. (3) By actions we are to understand not only all acts of uncleanness, as adultery, fornication, sodomy, bestiality, self-pollution, &c. but also all that which doth open a gap to any lusts of uncleanness, as polygamy, unlawful marriages, divorces, and dispensations; all stews and naughty houses; all undue delays of marriage where there is not the gift of continence; all wanton dalliance, dancings, plays, and all such painting of the face, or pampering of the body, which have a natural tendency to inflame, or provoke filthy lust.

A. 73. The eighth Commandment is, Thou shalt not steal.

Expl. 73. This command concerns the goods as the next does the good name of our neighbor.

A. 74. The eighth Commandment requireth the lawful procuring and furthering the wealth and outward estate of ourselves , and others .

Hom. V. Bestow your own goods charitably, which you get duly, as need and case requireth. Hom. VI. Bear good will and heart unto every man, to use ourselves well unto them, as well in words and countenances, as in all our outward acts and deeds.

Expl. 74. As in all the commands which concern our neighbor, the grand principle is to be love to him; so in all (but especially here) the rule of our duty must be that golden rule of righteousness, do as you would be done by. Now next to the promoting of our own estate or welfare in the world, we must endeavor our neighbors welfare, we must not only love him as ourselves, but we must in the general be careful to promote or preserve his estate as our own by all honest and lawful means; more particularly here is required, (1.) Personal cared about a man's own estate or goods, for charity begins at home. (2.) Truth and faithfulness about what is committed to our charge by others. (3.) Commutative justice between man and man, in bargaining contracting, buying and selling, and in rendering to everyone his due, and in due time; as also in borrowing, bartering, chaffering and changing. (4.) Restitution of what we wrongfully detain of another's goods, either to the person from whom they are detained, or to his heirs and executors if we be able, or else to acknowledge our fault to them, and to beg their pardon. (5.) Lending freely and not looking for anything again, especially where interest is to the impoverishing of our neighbor. ▪6▪ Charity to the relief of the poor. (7.) Hospitality to strangers. (8.) Diligence and faithfulness in an honest, calling not only that a man may provide for himself or his friends or family, but that he may have to give to him that needeth, (9.) That all this be done with singleness of heart as to the Lord Christ, and with love to others as to ourselves.

A. 75. The eighth Commandment forbiddeth whatsoever doth, or may unjustly hinder our own , or our neighbors wealth, and outward estate .

To. 2. Hom. XXI. Thefts and robberies are most pernicious to society. Hom. XVII. p. 2. So many as increase themselves by usury, by extortion, by perjury, by stealth, by deceits and craft, they have their goods of the Devils gift.

Expl. 75. This Command in the general doth forbid all that doth hinder the end of this Command, which is the preservation of Livelihood, in order to the sustentation of life, whether our own or others, and consequently all that which doth hinder the performance of the forementioned duties doth directly tend to the neglect of them. Particularly it doth forbid (1.) inwardly ; and that (1.) all covetous desires of what is not our own, heart-deceit, cheating contrivance, though never executed. (2.) All overvaluing worldly things. (3.) Envy at the prosperity of another, because he is richer than we. (4.) All over-eager pursuit of worldly things, confidence in them, distracting cares about them, and inordinate grief for the loss of them. (5.) All discontentedness with our present lot and condition. (2.) Outwardly ; (1.) all kind of robbery and stealth whether by force or fraud; and hither may be referred, (1.) That common practice amongst some of men-stealing, as also the enticing away of Servants from their Masters. (2.) The receiving and buying of stolen goods; the receiver is worse and the buyer little better than a thief, when he knows or suspects them to be stolen. (3) False weights, measures, lights, removing of land-marks &c. (4.) All monopolies to raise the price. (5.) All kind of cheating by game, and here many times the sin is double, sc. the game itself and cheating by it, or any such like juggling by sleight of hand. (6.) All cozenage in words. (7.) All acts of unfaithfulness in contracts, bargains, or in matters of trust public or private. (8.) Sacrilege, or the taking away of that which is devoted to pious uses, together with all unjust alienations. (9) Needless protracting of Law-suits. (10.) All such engagements as (by suretyship, &c. ) are to a man's own prejudice. (11.) All forestalling of markets, and hoarding up against a dearth to the prejudice of the public. (12.) All injustice in any kind, whether by griping, usury, oppression, or any other unlawful way.

A. 76. The ninth Commandment is, Thou shalt not bear false witness against thy neighbor?

Expl. 76. For the government of the tongue in reference to God we have the third Commandment, and for the guidance of it in reference to our selves and others we have this Commandment, for though our neighbor here be only mentioned yet ourselves must not be exclued, and therefore regular self-care for our own good name is to be the rule of our care to preserve his good name.

A. 77. The ninth Commandment requireth the maintaining and promoting of truth between man and man , and of our own ▪ and our neighbors good name , especially in witness bearing .

To. 1. Hom. XII. p. 3. If we be good and quiet Christian men, let it appear in our tongues. If we have forsaken the devil, let us use no more devilish tongues.

Expl. 77. The scope and drift of this Commandment most directly and expressly is the preservation of truth, but in subordination to the preservation of love to our neighbor, there being nothing that doth tend more to the violation of this affection, than the belying of him. The general duty therefore which this Commandment requires in reference to our neighbor is to speak the truth in love, yet more particularly as this Command is broken, so it is to be kept both inwardly and outwardly : (1.) Inwardly, and then it doth require (1) love, both to the truth and to our neighbor; because this twofold love is a good means for the preservation of our neighbors good name. (2.) An high and just value and esteem of our neighbors credit and reputation. (3.) Charitable thoughts concerning him, 'till we have grounds to the contrary. (4.) Willingness to hear well, and unwillingness to hear ill of him. (5.) A hearty rejoicing at good, and sorrowing for evil reports of him. (2 dly, ) Outwardly, is required, (1) Silence concerning our neighbor, or the not revealing of secrets, when either his good name, or a man's own good conscience is in danger to be prejudiced thereby; for to reveal a secret (where the concealing of it is not either much to the damage of others, or of the party who would have it kept a secret) would be a violation both of Christian fidelity, and of human society, and of the laws of friendship. (2.) Here is outwardly required our just defense of our neighbor, by speaking well of him, (1) so far as the truth of the matter will bear it. (2) As we have a fit opportunity. And (3) a due call to speak on his behalf, but especially in witness bearing before a Magistrate; for in such a case a man is to say the whole truth, or all that is material (even in circumstances themselves) for the just vindication of his neighbors good name; and nothing but the truth, not that which is partly true and partly false. (2.) To do (as well as speak ) what we can according to our place and capacity, and to use our utmost interest for his defense, though there might be something of pains, charge, or hazard in such Christian and neighborly endeavors. (3.) That a man do discourage and rebuke tale-bearers, flatterers, slanderers, and false accusers, especially when we observe that what they say is from malice, prejudice, and bitterness, and hath very little of probability in the matter.

A. 78. The ninth Commandment forbiddeth whatsoever is prejudicial to truth , or injurious to our own , or our neighbors good name .

To. 1. Hom. XII. p. 3. He that hath been a malicious slanderer, now let him be a loving comforter.—He that hath abused his tongue in evil speaking, now let him use it in speaking well. All bitterness, anger, railing, and blasphemy, let it be avoided from you.

Expl. 78. More particularly, here is forbidden something (1 st, ) Inwardly, as (1) All uncharitable and censorious thoughts concerning our neighbor; for we are to love our neighbor, and charity thinketh no evil. (2) All supercilious and disdainful thoughts, as of the meanness of his person, the weakness of his parts, gifts, &c. (3) All ungrounded suspicions and over-credulousness, or a readiness to open the ear to anybody that shall but open his mouth against him. (4) All such inordinate passions as (hatred, wrath, &c. ) are suitable to such a bad and unchristian temper of mind. (2 dly, ) Outwardly, is here forbidden, (1) False testimony against him, whether privately unto some private person in our discourse, or publicly b • fore a Magistrate, when a man is to speak or to swear in truth, judgment, and righteousness. (2) The suborning or procuring of others to be false witnesses against him. (3) Pleading for an evil cause, for this is to defend injustice, and to be the Devils advocate. (4) Uncharitable censures. (5) Unjust verdicts and sentences. (6) Any kind of endeavors to suppress or hinder the course of justice and truth by undue silence. (7) Speaking the truth unseasonably, especially when it tends to detraction, reproach, and slander; for to report the sins of others without just cause, is really a reproach, as from the reporter, though the matter be true; if it be done without malice, and in order to his reformation, such report is not sinful, because here only a less good is neglected for procuring a greater. Yet is it no defamation to speak of another's man's failings, when they are the common talk of public fame, or marked out by the sentence of the Judge, or the notoriety of the fact. (8) Forgeries, whether of writing or tales. (9) Harsh misconstructions and interpretations of other men's words, intentions, or actions. (10) Flattering, and undervaluing of others. (11) All malicious aggravations, or unjust excuses and extenuations of others faults. (12) All such whisperings, reviling, and rash speaking, whereby either truth, charity, or the good name of others is wronged. (13) All raising and receiving false reports, and the rejoicing in the disgrace of another. (14) All mental reservations, and Jesuitical equivocations, or any other way whereby our own good name, or credit and conscience, and the good name of others, as well as truth itself and Religion, is wronged▪

A. 79. The tenth Commandment is, Thou shalt not covet thy neighbors house, thou shalt not covet thy neighbors wife, nor his man-servant, nor his maid-servant, nor his ox, nor his asse, nor anything that is thy neighbors.

Expl. 79. This Command doth concern the frame and temper of the inward man, whether it be in reference to God, to ourselves, or to others; and the main scope of it is to preserve heart-purity, yea to bring fallen man (if it were possible on this side the heavenly Paradise) to that primitive rectitude and original righteousness wherewith he was created, and which was not only the perfection but the glory of man's nature.

A. 80. The tenth Commandment requireth full contentment with our own condition , with a right and charitable frame of spirit towards our neighbor, and all that is his .

To. 1. Hom. V. p. 3. Covet not wrongfully, but content yourselves with that which you get truly, and also bestow your own goods charitably, as need and case requireth.

Expl. 80. This Command requires in the general, yet in a more direct and express manner internal obedience to all the other nine Commands; or a universal regularity in man's nature, principles, inclinations, inward motions and affections towards God and man. Obj. But will some say, this Command therefore seems to be needless, or supernumerary, because every other Command doth require that holy and regular frame of heart which is suitable to itself, and the duties which it requires from the outward man. Answ. This Command is added not only as a universal declaration, but also as an universal confirmation of what God requires (as to the rectitude or due temper of soul) in all the other Commands together, and therefore 'twas necessary to be added to all the rest; so that this Command is of a further reach than all the former, being it requires universal rectitude, or original righteousness towards God and man. Obj. But then this Law would require that which is impossible. Answ. The Law must not cease to be perfect, because man is impotent, or not able to perform. Man has willfully lost this power; yet the Law must not therefore lose its purity or perfection. Yet (2) this frame of soul is not impossible to man's rational nature, though to corrupted nature. (3) Though the rigor of the Law doth still require perfection, yet the grace of the Gospel doth accept of sincerity in and through Christ. But more particularly, (1) This Command requires distinction of propriety, or that a man should know what belongs to him as his own. (2) Contentedness of mind with a man's present condition and lot, till God is pleased in his good providence to make his way plain before us, for the alteration or bettering of our condition; now God's way of providence is known by this, that it never contradicts his revealed will in his word, and in that it never destroys the eternal principles of righteousness and justice betwixt men. (3) It requires a charitable frame, i. e. that we be so far from envying him, or coveting what is his, that we rather wish and pray heartily, that both he and his may prosper, as well as we, or what belongs to us.

A. 81. The tenth Commandment forbiddeth all discontentment with our own estate , envying or grieving at the good of our neighbor , and all inordinate motions and affections to anything that is his .

To. 2. Hom. XXI. p. 3. Coveting or desiring of other men's Wives, Houses, Lands, Goods and Servants, willing to leave unto no man anything of his own.

Expl. 81. This Command forbiddeth all manner of lust or concupiscence, whereby the nature or heart of men is polluted and defiled, so that original lust or concupiscence which Paul had not known to be sin but by this Law, is plainly forbidden by this Law, Thou shalt not covet, Rom. 7.7. Neither is only the fountain-lust, or the depraved inclination of corrupt nature here forbidden, but also all the streams that proceed from it; as the lusts of the flesh, as luxury, or the lust of the eye as gain, or the pride of life as glory, scil. vain-glory. Yet further, here is forbidden (1 st, ) Discontentedness of mind, when men repine and murmur at God's providence, as if he did wrong, those complainers, when he gives either more or better of this worlds goods to others than he does to them; which wicked temper doth arise, (1) From men's covetousness. (2) From pride, which would pull down other men's estates to a man's own level; but these two levelling principles being destructive to propriety as well as society, are here forbidden. (3) From a double mistake: As (1) concerning the nature of these things, as if a man's happiness did consist in the abundance of these things. (2) Concerning God's government of the World, as if he did not govern the World in wisdom and righteousness. Qu. But may not a man lawfully desire more of this Worlds goods than he has already? Answ. Yes; Provided (1) his desire of what he wants be without murmuring and repining. (2) With cheerful submission to the will of God. And (3) with subordination to God's glory; neither is contentment of mind, at all inconsistent with such regular desires. (2 dly, ) Envying at the prosperity of others is here forbidden: For (1) This is against charity, which requires we should love our Neighbors as ourselves, and which should rather rejoice than grieve at the good of others. (2) And that golden Rule of Righteousness, Do as you would be done unto. (3) Against the example of God himself, who rejoiceth in the prosperity of his servants. (3 dly, ) Here is forbidden all inordinate motions and affections towards worldly objects; as love, delight, zeal, &c. in or for the enjoyment; and impatience, vexation, immoderate grief for loss or disappointments.

A. 82. No mere man since the Fall, is able in this life perfectly to keep the Commandments of God , but daily doth break them in thought , word , and deed .

Artic. XIII. Works done before the grace of Christ, and the inspiration of his spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; neither do they make men meet to receive grace, or (as the School-Authors say) deserve grace of congruity; yea, rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. Hom. III. p. 2. We have neither faith, charity, hope, patience, chastity, nor anything else that good is, but of God, and therefore those virtues be called the fruits of the Holy Ghost, and not the fruits of man. —Truly there be imperfections in our best works.—Let us therefore not be ashamed to confess plainly our state of imperfection; yea, let us not be ashamed to confess imperfection, even in all our best works. To. 2. Hom. XVII. The holy company (of Saints in heaven) confesseth constantly, that all the goods and graces wherewith they were endued in soul, came of the goodness of God only. It is meet therefore to think, that all spiritual goodness cometh from God only.

Expl. 82. When 'tis said no mere man since the fall, &c. 'It is clearly implied that before the fall man had power to keep the Law of God perfectly ; but now since the fall he has not this power in this life, neither (1) in his corrupt estate before conversion, nor (2) in his regenerate after conversion. (1 st, ) Not in his corrupt estate, for though men unconverted either to Christianity (as the Gentiles ) or to Christ (as all profane Christians) may by the power of nature, and freewill; or by the help of common grace, be able to do some things contained in the Law, which in themselves considered are good for the matter▪ yet not in a right manner, because not from a right principle, true grace; and not to a right end, God's Glory, nor by a right rule, the Law of God in the spiritual meaning of it. Nor (2 dly, ) in his regenerate state here in this life; for (1) his knowledge of his duty is but in part, And how can he do it perfectly when he does not know perfectly? (2) His grace imperfect, Ex. gr. faith, love, &c. because mingled with more or less of the opposite corruption.

A. 83. Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God, than others .

Hom. V. p. 3. Christ saith, Woe be unto you, for you devour widows houses under color of long prayers, therefore your damnation shall be greater. —You make them children of hell worse than yourselves be. Hom. VIII. p. 2. Children of unbelief of two sorts, who despair and presume; and both these sorts of men be in a damnable state; as the one should believe the promises, so the other the threatenings; not over-boldly presume of God's mercy, and live dissolutely.

Expl. 83. If we consider sin only with reference to the Infiniteness of God's majesty who is thereby provoked, in this respect all sins are equally heinous, because all against an Infinite Majesty; but if we consider them either in their own nature as transgressions or in their several circumstances, then some sins are greater, or more heinous than others; for though every sin be a transgression of the Law of God, yet every Law of God, doth not equally, and so directly and immediately concern the Glory of God and the salvation of man; neither is every Law so clearly promulgated, or made known: Besides, there are some aggravations in the sin itself, as when it is not only in the heart, but in word and deed; so the greater the scandal, the greater the means to prevent it, the greater the person by whom, and against whom, the greater the sin; as also it may receive its aggravations from many circumstances, as time; when a man is drunk upon the Lord's day; place, as to cut a purse in the Church, or at the Bar before the Judge; Company, as to be debauched in Civil, or profane in Religious company.

A. 84. Every sin deserveth God's wrath and curse, both in this life, and that which is to come

Hom. XX. p. 1. We do daily and hourly by our wickedness and stubborn disobedience, horribly fall away from God, thereby purchasing unto ourselves (if he should deal with us according to his justice) eternal damnation.

Expl. 84. Every sin being a breach of the Law deserves the curse of the Law, or the penalty which is due to the sinner upon every the least sin, and that penalty is death; not only temporal, but spiritual and eternal; or the wrath of God to be inflicted upon the sinner both here and hereafter. Obj. But if every sin deserve hell, then this would seem to take away the difference in punishments? Answ. No, for this doth not lie in the duration of the punishment, for that will be eternal to all who come into that state where the worm never dies, and the fire never goeth out; but it will be in the degrees of the punishment; some belike shall lose more good, and endure more evil or torment than others.

CHAP. III. Of things to be practice'd, according to the Gospel: Or the Ordinances of the Gospel, particularly of the two Sacraments, in 13 Articles, with their Explanation. From A. 85. to 98.

A. 85. TO escape the wrath and curse of God due to us for sin, God requireth of us Faith in Jesus Christ, repentance unto life , with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption.

Hom. XX. p. 1. —We have here a perpetual Rule appointed unto us, which ought to be kept at all times; and that there is no other way whereby the wrath of God may be pacified, and his anger asswaged,—which no man is able to abide, but is moved by repentance to obtain mercy.—And with a full purpose of amendment of life, fleeing to the mercy of God, taking sure hold thereupon, through faith in his Son Jesus Christ, there is an assured and infallible hope of pardon and remission, —and that we shall be received into the favor of our heavenly Father. To. 1. Hom. VIII. p. 2. If we turn to him with an humble and a very penitent heart he will receive us to his favor and grace, for his name sake, for his promise sake, for his truth and mercies sake, promised to all faithful believers in Jesus Christ his only natural Son.

Expl. 85. There were never anymore than these two ways prescribed by God unto man, for his keeping or obtaining of that happiness which doth consist in the favor of God. (1) Perfect and sinless obedience to the whole will of his Creator, and this was prescribed in innocence, for his keeping in favor with God. (2) Faith in Jesus Christ ; which was prescribed immediately after the Fall, for the recovery of the favor of God which he had lost; for we are to look upon God not only as the party offended by transgression, but also as the supreme Lawgiver, and great Governor of the world; and therefore God as the supreme Governor was bound (by virtue of the perfection of his own Government, and for the preservation of the honor of his Law and Justice) not to treat with man, in order to his being received into favor again, but only in and through a Mediator; and because infinite wisdom could not find out a fitter than he who was God-man, God was therefore pleased in the riches of his grace and mercy, to pitch upon this way of recovering lost man, sc. by faith in Christ, who is mediator between God and man: And although the Law of works did not accept of repentance upon the breach thereof, yet the Law of faith doth, or the Covenant of Grace doth as well require repentance toward God, as faith in our Lord Jesus Christ. But then this, repentance must be qualified (as is expressed in the A. ) sc. It must be repentance unto life, not a dead repentance, but such as brings forth suitable fruit, namely, that which is unto holiness, and the end everlasting life: And then, in the next place God requires a diligent use of all the means of grace, these being the conduit-pipes whereby Christ, and Grace, and the Spirit, and all the spiritual benefits of our redemption are ordinarily communicated unto us; for though the want of these may not damn any (but other sins) where those that want them are not in the fault that they want them; as those that want the means of grace, and have only the Light of nature, will not be condemned for what they want, but for not glorifying God according to what light they have, though it be but from the dim candle of nature; so those that have these means and neglect them, will have the greater damnation; for, This is the condemnation, that light is come into the world, and men loved darkness rather than light, Io. 3.14. From all which may be inferred, (1) That the light of nature, or the dim candle of corrupt reason is not sufficient to guide a man to Heaven; for if it were, faith would have been superfluous, and Gospel-revelation concerning our redemption by Christ needless. (2) That in order to salvation, it is not enough for a man to believe the truth of the Gospel; but he must also accept of the terms of the Gospel, or Christ in the Gospel▪ sc. faith and repentance. i. e. He must accept of Christ in all his Offices, and accordingly yield subjection to him; and he must repent of all his sins, so as to bring forth fruit meet for repentance; for a fruitless or a dead repentance will never carry a man to heaven. (3) That Christ is communicative of his Grace, for therefore hath he appointed means of Grace for the conveying of Grace to his members; he is not a fountain sealed, but a fountain opened. (4) That it is the duty of Christians to attend diligently upon the Ordinances of Christ, for not only the necessity of the end requires it, there being no other ordinary way for the obtaining of the end, but by these means, but also the obligatory power of God's Command. (5) That those therefore are enemies to their own salvation and redemption by Christ, that do willfully neglect the use, or deny the necessity of Christ's Ordinances. (6) That if Christians be never the better for Christ, and by what he has done for sinners, they may thank themselves, for God has prescribed means whereby they may reap benefit from the undertaking of Christ; if then they do miss of life and salvation, 'tis because they will not come to him that they may have life. (7) That Christians had need to beg of God, that his good Spirit may move upon the waters of the Sanctuary, that in and through Christ they may prove effectual for healing.

A. 86. Faith in Jesus Christ is a saving-grace , whereby we receive , and rest upon him alone for salvation , as he is offered to us in the Gospel .

Hom. IV. p. 1. Of Faith. It consisteth not only in believing that the word of God is true. — But it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ, —hanging only upon him, and calling upon him, ready to obey and love him. —It being the first coming unto God whereby we are justified. P. 2. By faith only, not that the said justifying faith is alone in man, without true repentance, hope, charity, dread, and the fear of God, at any time or season.—But to take away clearly all merit of our works,—and wholly to ascribe the merit and deserving of our justification unto Christ only, and his most precious blood-shedding. This faith the holy Scripture teacheth us; this is the strong rock and foundation of the Christian Religion; this Doctrine all old and ancient Authors of Christ's Church do approve. This Doctrine advanceth and setteth forth the true glory of Christ, and beateth down the vain-glory of man. This whosoever denieth, is not to be accounted for a Christian man, nor for a setter forth of God's glory, but for an adversary to Christ and his Gospel, and a setter forth of vain-glory. — Not that this our own act, to believe in Christ which is within us, doth justify us. (For this were to count ourselves to be justified by some act or virtue that is within ourselves) But we must renounce the merit of faith, &c. and trust only in God's mercy, and that sacrifice which our high Priest and Savior, Christ Jesus the Son of God, once offered. To. 2. Hom. XI. Unfeigned faith is the only mean and instrument of salvation required on our parts.

Expl. 86. In this description of faith there are several things observable, as (1) concerning the object of it; and this is Jesus Christ, not only as God, though therefore he is to be believed because Truth itself; nor only as God-man, though the Word being made flesh he is to be believed because he is the Revealer of his Fathers will concerning man's Salvation, but as being God-man he is constituted Mediator betwixt God and man, and by virtue of his Mediatorship doth execute the office of a King, of a Priest, and of a Prophet, in order to the Salvation of all those who do believe in him, or do heartily receive and embrace him for their all-sufficient Savior upon the terms of the Gospel; and thus considered he is proposed as the object of saving Faith; yet because without shedding of blood there is no remission, and because we are said to have redemption through his blood, therefore Christ crucified is the most peculiar object of this faith. (2) Concerning the act of this faith 'tis to be noted, that doth not barely exert or put forth itself in a firm assent only to the truth of the Gospel, nor yet in a particular full persuasion that I shall be undoubtedly saved in and through Christ, for true saving faith may be without this full assurance, but 'tis exercised in a free consent of the will that this Savior shall be our Savior upon those terms he is offered; namely, cheerful submission both to his Scepter and to his Cross, and hereupon the affections those everlasting gates of the Soul, as love, joy, delight, &c. are set open that this King of glory may enter in and find entertainment there.

A. 87. Repentance unto life is a saving grace , whereby a sinner out of the true sense of his sin , and apprehension of the mercy of God in Christ , doth with grief and hatred of his sin turn from it unto God , with full purpose of, and endeavors after new obedience .

Hom. XX. Of Repentance. Which is a returning again of the whole man unto God, from whom we be fallen away by sin. — We must return from those things whereby we have been withdrawn, plucked, and led away from God. —Unto whom alone we must return,—not to the creatures, or the inventions of men, or our own mercies, —by Jesus Christ,—who hath made satisfaction to the Justice of God,—with our whole heart,—forsaking all that is contrary to God's will,—out of a sincere love of godliness,—a purpose of ourselves by God's grace to renounce our former wicked life; and a full conversion to God in a new life to glorify his name, &c. We must beware and take heed, that we do in no wise think in our hearts, imagine or believe, that we are able to repent aright, or turn effectually unto the Lord, by our own might and strength, for this must be verified in all men, Without me ye can do nothing, John. 15.5. Again, of ourselves we are not able as much as to think a good thought, 2 Cor. 3.5.

Expl. 87. This repentance is called repentance unto life, because the fruit thereof is unto holiness, and the end everlasting life, and concerning this repentance several things are to be noted (1 st, ) concerning the nature of it that (as well as faith) it is a saving-grace, because it is a part of Sanctification, and not a common work of the spirit which is reckoned up amongst those things which do not accompany Salvation, as every part of Sanctification doth. (2 dly, ) Concerning the immediate spring of this repentance, and that is a true sense of sin, ( i. e. ) such a sense of sin as doth break the heart for sin, and that in a kindly manner with grief, or godly sorrow not with despair; this latter sense of sin may be found in a Judas, but only the former in a Paul ; for whether it be in reference to the guilt of sin, a true penitent does not despair of pardoning mercy; or whether it be in reference to the punishment of sin, he hopes to be delivered from the wrath to come; and therefore this true sense of sin, and a lively apprehension of the mercy of God in Christ are here joined together. (3 dly, ) We have here the inward acts of repentance, as (1) grief of heart for sin, called therefore a being pricked at the heart, and a being contrite, and broken in spirit; which is when a man's heart is ready to bleed and melt, and tremble within him because he has broken the holy Law of God, and has thereby foolishly exposed himself to the curse and penalty of the Law. (2) Hatred of sin whereby a man doth disrellish, and dislike sin, and can roll it as a sweet morsel under his tongue no longer; when he does not only not love sin, but he abhors it, the very thoughts of it are grievous and ungrateful to him; and therefore (3) he turns from it, not only does as one who turns away his face that cannot endure to behold it, but his feet, for he hastens as far from it as he can, and that he may secure himself from the danger of it he turns from it to God. (4) With resolution not to return to his old beloved anymore. (4 thly, ) we have here the outward effects of repentance (called its fruits) active, constant, universal endeavors to lead a new life.

A. 88. The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments, and Prayer , all which are made effectual to the Elect for salvation.

Hom. 5. p. 3. Apply yourselves chiefly, and above all things, to read and hear God's word; mark diligently therein what his will is you should do, and with all your endeavors apply yourselves to follow the same.

Expl. 88. 'It is here supposed in the A. that there are inward and extraordinary means whereby Christ can and sometimes probably does communicate the benefits of Redemption, there being Salvation in no other name than that of Jesus, where persons are not made capable of this Salvation in an ordinary way, and in the use of means, there is no other way left but that which is extraordinary; and so we read of those that have been sanctified from the womb. But the ordinary means are the standing Ordinances of the Gospel, sc. the Word, Sacraments and Prayer ; the Word to inform and reform us, Sacraments to confirm our faith, and Prayer to beg a divine and effectual blessing upon both; and all these three are included in that one great ordinance of the Gospel, a Gospel-ministry, unto which Christ hath promised his presence unto the end of the world, because till then the mystical body of Christ will stand in need of being edified in its most holy faith, for if the Unction of the Spirit had taken away the use of preaching why then did the Apostles use to preach?

A. 89. The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners , and of building them up in holiness and comfort , through faith unto salvation .

Hom. I. p. 2. If we lack a learned man to instruct and teach us, yet God himself from above will give light to our minds, and teach us those things which are necessary for us, and wherein we are ignorant.—Mans human and worldly wisdom, or science, is not needful to the understanding of Scripture; but the revelation of the Holy Ghost, who inspireth the true meaning into them, that with humility and diligence do search therefore. To. 2. Hom. XVII. p. 1. Let us in faith and charity call upon the Father of mercy, by the mediation of his well-beloved Son our Savior, that we may be assisted with the presence of his holy Spirit, and profitably on our parts, demean ourselves in speaking and harkening to the salvation of our souls. Hom. XVI. p. 2. And he of his great mercy so work in all men's hearts, by the mighty power of the Holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly followed in all places, to the bearing down of sin, death, the Pope, the Devil, and all the Kingdom of Antichrist. Hom. XVII. p. 3. We should not be able to believe and know these great mysteries that be opened to us by Christ, but by the Holy Ghost. St. Paul says, that no man can know what is of God, but by the Spirit of God; as for us (saith he) we have received, not the spirit of the world, but the Spirit which is of God, for this purpose, that in that holy Spirit we might know the things that be given us by Christ.

Expl. 89. In this A. there is (1) something supposed ; (2) something asserted : Here it is supposed (1) that sometime the reading of the Word doth prove effectual for the spiritual and eternal good of the Soul, and hence it is that Christ commands us to search and read the Scripture, and doth charge men's ignorance and error about Soul-matters, upon their negligence herein. (2) That reading of Scripture at home doth not at all excuse people from hearing the Word in the solemn Assemblies where it is preached, for there is an especially here fixed on the word Preached as to the efficacy of it, either for conviction, conversion or comfort. (3) That the Word whether read or preached (except the Spirit, go along with it) is but a dead letter, till the Angel ( i. e. ) the Spirit of God move upon this water of the Sanctuary no healing is to be expected from it. And therefore (2 lie, ) 'tis here asserted (1) concerning the Word read, (2) concerning the Word preached that the Spirit of God doth make it effectual (1) for the opening of blind eyes, so as to discover to men the things that concern their peace and their duty. (2) For the turning of sinners unto God from the error and evil of their ways, from darkness unto light. (3) For the building of men up in their most holy faith, because hereby is laid the first stone, for faith cometh by hearing; hereby is laid the last, for 'tis by the Ministry of the Word that the Christian is made an habitation of God through the Spirit, or a temple of the Holy Ghost. (4) For the perfecting of holiness in the fear of God. (5) For comfort, for this is that brook in the way of which the Christian traveler drinketh, and so is able to run the ways of God's commands and not be weary, to walk and not to faint.

A. 90. That the Word may become effectual to salvation, we must attend thereunto with diligence , preparation , and prayer , receive it with faith , and love , lay it up in our hearts , and practice it in our lives .

Hom. I. p. 1. The Scriptures have power to turn through God's promise, and they be effectual through God's assistance; and being received in a faithful heart, they have ever an heavenly spiritual working in them. — In reading God's will he profits most, that is most turned into it, that is most inspired with the Holy Ghost, most in heart and life changed into that thing which he readeth. —Read it humbly with a meek and lowly heart, to the intent you may glorify God, and not yourself, with the knowledge of it; and read it not without daily praying to God, that he would direct your reading to a good effect.—Let us hear, read, and know these holy rules, instructions, and statutes of our Christian Religion, and upon that we have made profession to God at our Baptism. Let us fear and reverence, lay up (in the chest of our hearts) these necessary and fruitful lessons. Let us night and day muse, and have meditation and contemplation in them.

Expl. 90. This A. doth inform us of the right manner of using and managing the word (whether read or preached) with profit as (1 st, ) our attendance upon the Word must be with diligence, now this doth imply (2) things, (1) the intention of the mind, that when a man is reading Scripture, or hearing a Sermon, he do seriously mind what he is about, do not suffer his mind and thoughts to be roving upon other things; and the reason of this intention of mind is because he knows that the eye of God is intent upon him. (2) An holy solicitude, or a man's being concerned in the issue of the duty, he being sensible that he is now engaged in the use of that means for eternal life that God has prescribed, he now reads every Chapter, and hears every Sermon, as if it were (as indeed it is) for his life; so in this diligent attendance there is something wherein the outward man is concerned, sc. a devout, reverent and serious composure of the outward man to the work. (2 dly, ) Preparation, and this doth imply (1) a man's laying aside all worldly cares, affairs and business, sports or recreations which might any way hinder him in such holy and heavenly employment, that so he may attend upon it without distraction. (2) A man's laying aside all worldly affections, as love of the world, &c. or his putting away all superfluity of naughtiness. (3) A man's putting himself into the presence of God, or a pressing upon himself the sense of God's authority, majesty and holiness, as well as of the truth and importance of his word. (3 dly, ) Prayer, that God's word may do us good; and here we are to pray (1) for the Minister, that he may preach as becomes the word of God, and an Ambassador of Christ. (2) For ourselves, that we may receive it as the engrafted word which is able to save our Souls; yet more particularly (1) that we may mingle it with faith, it being that which deserves the most firm or the highest degree of assent that we are able to give to anything. (2) That we may receive it with love (1) to God the author of it, and because 'tis his word. (2) To the Preacher as sent by God; (3) to the word itself, because for the matter 'tis that which doth so highly import our happiness. (4) We are to give reception and entertainment not only in the porch of our ear, but in the best room of our hearts; yea it being a precious treasure, better than gold and silver, it must be our care, (1) to lay it up as treasure in our hearts, to hide it there as David did. (2) As treasure to be improved, to lay it out, now this cannot be done any other or better way than by a man's taking heed to his ways, according to God's word, for he that thus ordereth his conversation aright shall see the salvation of God.

A. 91. The Sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them , but only by the blessing of Christ, and the working of his Spirit in them that by Faith receive them .

Artic. XXVI. The effect of Christ's Ordinance is not taken away by the Ministers wickedness, neither the grace of God's gifts diminish'd from such as by faith and rightly do receive the Sacraments ministered to them, which be effectual because of Christ's institution and promise, although they be ministered by evil men. Nevertheless it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, and that they be accused by those that have knowledge of their offenses; and finally, being found guilty by just judgment be deposed.

Expl. 91. Here we have it expressed, (1) negatively, how the Sacraments do not become effectual, &c. as (1) not from any virtue in themselves ; for as the word is a dead letter of itself, so the Sacraments are dead signs; for can it be imagined in reason, that the soul which must live forever, can be feasted, fed, and nourished to eternal life by a morsel of bread and a sup of wine? (perishing elements), or that the spiritual defilement of the soul can be washed off by a few drops of water sprinkled upon the face. (2) Not from any virtue in the Minister, as neither (1) his piety, because this can be no meritorious or procuring cause of a blessing in the Minister; (2) nor his good intention, for then the blessing would not only depend upon the power, but also upon the will of man; but the efficacy of Sacraments depends (2 dly, ) affirmatively, (1 st, ) Upon Christ's blessing grounded on his own institution and appointment, for he will not be wanting to his own Ordinances. (2 dly, ) Upon the working of the Spirit, or his application of them to the soul in a spiritual manner, and thereby bringing to the mind of the receiver, (1) the Author of Sacraments, Christ ; (2) the impulsive cause, his love ; (3) by representing and sealing the righteousness of Christ to the soul; (4) by objective excitation of suitable affections, as love, gratitude. (3 dly, ) Their efficacy doth depend on the receivers faith, not as a meritorious cause, but as a necessary condition, without which Christ will not bless them.

A. 92. A Sacrament is an holy Ordinance, instituted of Christ, wherein by sensible signs, Christ and the benefits of the new Covenant are represented , sealed, and applied to believers .

Expl. 92. In the general, all sound Divines do agree, that a Sacrament hath these two parts, (1) an outward sign, such as are the objects of sense, and especially of seeing; for though bread and wine be objected or presented to the taste, as well as to the eye; and water to the touch, yet the representation or the resemblance of Christ's body broken and his blood shed, is in seeing the bread broken and the wine poured out; and the spiritual washing of the soul represented to the eye of faith, by that washing of the filth of the flesh which is visibly done before the eye of the body. (2) Invisible grace ; for the internal application of Christ's benefits to the soul being of a spiritual nature, cannot be seen by the eye of the body; yet more particularly, in this A. we have the nature and quality of a Sacrament, 'tis a holy Ordinance, (1) it has holiness to the Lord stamped upon it, and so is spiritual in its nature. (2) It is instituted by Christ the holy one ; it is not his Holiness at Rome, or rather that man of sin, that can institute a Sacrament, though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed. The holiest man upon earth cannot appoint a Sacrament; it is privilege enough in man to celebrate it when it is instituted by God. (3) It is a means for the promoting of sanctification and holiness, for it is an obligation upon a Christian to holiness, and though it be not a means to work conversion (ordinarily at least), yet it doth excite, quicken, and confirm grace. (4) It is the seal of a holy Covenant, wherein (as by a Deed of free-gift) all the benefits of Christ's Redemption are made over and applied to believers, and wherein all the promises are Yea and Amen through Christ unto such. (5) It is an Ordinance that in a most eminent manner is accompanied with the assistance, influence, and comforts of the Holy Ghost, because at such a time the Spirit in a most remarkable manner is concerned to execute his office, as the Spirit of Adoption witnessing together with the spirits of believing Receivers, that they are the children of God. And doth not all this holiness wherewith this Sacrament is attended, require on the Communicants part a holy and solemn preparation?

A. 93. The Sacraments of the New Testament are Baptism , and the Lord's Supper .

Artic. XXV. There are two Sacraments ordained of Christ our Lord in the Gospel, i. e. Baptism and the Supper of the Lord.—Confirmation, Penance, Orders, Matrimony, and extreme Unction are not to be counted for Sacraments of the Gospel. To. 2. Hom. IX. Sacraments instituted by our Savior Christ to be received and continued of every true Christian in due time and order, for such purpose as He willed them to be received, as visible signs expressly commanded in the New Testament, whereunto is annexed the promise of free forgiveness of our sins, and of our holiness, and joining in Christ, there be but two, namely, Baptism and the Supper of the Lord.

Expl. 93. There are but these two, not only as generally necessary, but as only necessary to salvation, for who was fitter to judge of the necessity, or to appoint the number of Sacraments, then he alone who had the sole power to appoint any Sacrament at all; now (1) in the New Testament we find only these two of Christ's appointment. (2) These two are sufficient to the end to which they are appointed. sc. to seal the Covenant of Grace. (3) Though there were more extraordinary, yet there were but two ordinary Sacraments under the Old Testament, sc. Circumcision and the Passover. (4) Only these two forementioned do correspond to these two of the Old Testament; and so do not Penance, Matrimony, Orders, &c. (5) Only these two are directed as to the manner of participation in the New Testament. (6) Christ's Ministers have only these two, and no more in their Commission to administer and to celebrate as Sacraments, sc. Baptism and the Lord's Supper.

A. 94. Baptism is a Sacrament, wherein the washing with water in the Name of the Father, and of the Son, and of the Holy Ghost , doth signify and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace , and our engagement to be the Lord's .

Artic. XXVII. It is a sign of regeneration or new birth, whereby (as by an instrument) they that receive Baptism rightly, are grafted into the Church; the promises of forgiveness of sin, of our adoption to be the Sons of God by the Holy Ghost, are visibly signed and sealed.

Expl. 94. In this A. we have (1) the general notion of Baptism ; It is a Sacrament ( i. e. ) a seal of the righteousness of faith, and so is every other Sacrament which is a seal of the Covenant of Grace, whether under the legal or evangelical dispensation. (2) We have here the description of Baptism, and therein the difference of Baptism from the Lord's Supper. (1) In the outward signs or elements in that water in this Bread and Wine, and God having been so particular and distinct in appointing these, we should be as strict and careful in the use of them; not adding to them the corrupt inventions of men, as the Papists do add to Water, Cream, Salt, Oil and Spittle, &c. Nor diminishing from the other, As they do when they deprive the people of the Cup. (2) They differ in their order, for Baptism is the first Sacrament of the Gospel, because it is to be administered when a Christian (or the Infant of one or both believing Parents) is solemnly to be admitted a member of Christ's visible Church, but the Lord's Supper is to follow this. (3) In frequency, Baptism is to be administered but once, because a man can be born but once spiritually (as well as naturally) and this Sacrament is a seal of this spiritual birth, when the inward Baptism of the Holy Ghost, is accompanied with the outward of Water, which by the way being both inward and outward, may be called the Doctrine of Baptisms; but the Supper being to represent and exhibit Christ as spiritual nourishment to the soul, may and must be often, because we often stand in need of it. (4) In the form of administration, Baptism being in the Name of Father, Son, and Holy Ghost ; because we are to be baptized into all the three persons in the Godhead; but the Supper in these words, take, eat, this is my body, &c. (5) In Baptism is sealed to us and represented our dying unto sin, and living unto righteousness (especially in those of years-that are baptized) but in the other Sacrament, Christ dying for our sin is represented and confirmed to us. (6) Baptism doth seal us a title to all visible Church privileges and ordinances of the Gospel, and the Lord's Supper doth suppose this title both to these and all the benefits and advantages of the Covenant of Grace. (7) In Baptism we solemnly engage to be the Lord's, and to be entirely his; and in the Supper we renew this engagement, and not only our renewal of our vow, but our Baptismal vow should be frequently and seriously considered, especially in a time of Temptation and Apostasy.

A. 95. Baptism is not to be administered to any out of the visible Church, till they profess their faith in Christ, and obedience to him , but the Infants of such as are members of the visible Church are to be baptized .

Engl. Artic. XXII. The Baptism of young Children, is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

Expl. 95. 'It is here observable that Baptism is not to be administered (1 st ) to Infidels or unbelievers (whilst such) as Jews, Turks, and Pagans; for those are not to be solemnly admitted into the visible Church, who have no precedent right by virtue of the Covenant of Grace to such admission, but (2 dly, ) 'It is to be administered to these two sorts of persons. (1) Those who have not yet been baptized, and do make a credible profession of their faith in Christ, and obedience to his Gospel: which was required of converted Gentiles in order to their Baptism, and will be of converted Jews when they are to be re-engrafted into the true olive; yet is this no plea for the practice of Anabaptists, who defer the Baptism of their Children till they can make a profession of their faith, where one or both the Parents is a visible member of the Church. For (2) Infants of visible professors are to be looked upon as members of the Church visible, and there are to enjoy this Church privilege; else such Infants would be in a worse condition now than formerly.

A. 96. The Lord's Supper is a Sacrament, wherein by giving and receiving Bread and Wine, according to God's appointment, his death is shown forth , and the worthy receivers are not after a corporal and carnal manner, but by faith made partakers of his body and blood, with all his benefits to their spiritual nourishment and growth in grace .

Artic. XXVIII. It is a Sacrament of our Redemption by Christ's death. Insomuch that to such as rightly, worthily, and with faith receive the same, the bread which we break is partaking of the body of Christ; and likewise the Cup of blessing is a partaking of the blood of Christ. Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but it is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

Expl. 96. When 'tis here said the Lord's Supper is a Sacrament, we are to understand no more by a Sacrament, then that 'tis a seal of the righteousness of faith ; so that those persons who do run to the righteousness of works, or or of the Law in order to justification, they run out of the tenor of the Covenant of Grace, in which only the righteousn • ss of faith is sealed to the believer. More particularly in this great Gospel-ordinance of the N. T. We have (1) the Sacramental signs, Bread and Wine; not Bread only, or Wine only, but both, hereby noting that we have in Christ whatever is needful (whether for support or comfort) to life everlasting. (2) The thing outwardly represented by these two elements, sc. Christ's body and blood; by the Bread his body; so that the Papists who stick so close to the letter, might with as much show of reason conclude that Christ's body was turned into Bread, as that the Bread was turned into his body. And by the Bread broken, is signified his body being wounded and broken; and by the Wine his blood, and by the pouring forth of the Wine, the shedding forth of his blood, without which no remission. (3) The Sacramental actions, sc. giving and receiving, whereby is noted not only that he gave himself for sinners, but that he gives himself to believers; and that as by the bodily hand they receive the Bread and Wine, so by a hand of saith they receive and accept of Christ as he offereth himself in the Gospel. (4) The spiritual signification of the whole, sc. the righteousness of Christ, and all the benefits of his Mediatory undertaking, made over and sealed to them in the Covenant of Grace, who do by faith apply these to themselves; so that every worthy Communicant may say, Christ died for me, &c. (5) The authoritative design of all this to this very end and purpose by Christ himself, who alone can appoint Gospel Sacraments; because he alone can bestow that Grace of which Sacraments are but the Conduit pipes. (6) That worthy Receivers are partakers of Christ's body and blood, not in a gross and corporal, but in a spiritual manner, for if the Bread were the real body or flesh of Christ which we eat in this Sacrament, then it would be no Sacrament at all; because the sign and thing signified would be really the same. (7) The advantages hereof, are the pardon of sin sealed, assurance of God's love, spiritual joy, comfort, refreshment, nourishment and growth in Grace.

A. 97. It is required of them that would worthily partake of the Lord's Supper, that they examine themselves of their knowledge, to discern the Lord's body , of their faith to feed upon him , of their repentance , love , and new obedience , lest coming unworthily, they eat and drink judgment to themselves .

Artic. XXVIII. The body of Christ is given, taken, and eaten in the Supper only after an heavenly and spiritual manner; and the mean whereby the body of Christ is received and eaten in the Supper, is Faith. To. 2. Hom. XV. We must certainly know, that three things be requisite in him which would seemly, as becometh such high mysteries, resort to the Lord's Table, i. e. first, a right and worthy estimation and understanding of this mystery. Secondly, To come in a sure faith. Thirdly, To have newness or pureness of life to succeed the receiving of the same. p. 2. Newness of life, and godliness of conversation, as fruits of faith, are required in the partakers of this Table. We may learn by eating of the typical Lamb, whereunto no man was admitted but he that was a Jew, and was circumcised, and was before sanctified.

Expl. 97. By worthiness we are only to understand fitness ; for in order to a Christian's practice of this Ordinance, he must examine himself in these two things. (1) As to his Right and Title, for if a man has no right to or interest in the righteousness of Christ, when he receives this seal, he has it only to a blank. (2) As to fitness, called in Scripture the wedding garment, for he is no more fit to be a guest at Christ's table who wants this garment, than he is to feast with a Prince at his royal table, who is clothed with nothing but rags and nastiness; yet more distinctly he must examine himself, (1 st, ) in point of knowledge, whether or no he be competently acquainted with the terms of the Covenant of Grace, of which this Sacrament is a seal, and with the necessary principles of Religion, and with the indispensable duties of the Gospel▪ and with the greatness of the love of Christ in dying for sinners; for he who is grossly ignorant of these things, as also of the difference between the Sacramental elements, and actions, and what is spiritually intended by them, can never be able to discern the Lord's body; but above all he must be sure to know practically and experimentally Christ crucified in this Sacrament. (2 dly, ) He must examine his faith, as, (1) Whether he be in a state of faith, (a believer) which he may know by his being a new Creature. (2) Whether he do upon this particular occasion exercise the Grace of faith; but especially whether he doth heartily assent to the truth of the Gospel; and whether he does heartily close with Christ in the Gospel. (3) His repentance, whether it be such as doth break his heart as well from sin as for sin, which hath broken and crucified the body of his dear Redeemer. (4) His love whether this doth fill him (1) with admiring thoughts of the love of Christ in dying for him, greater love than this hath no man seen. (2) With readiness and resolution to suffer, yea die for Christ if called to it. (5) New obedience, which may be known to be such. (1) By the spring from whence it doth flow, the Grace of God; or the new nature. (2) By the manner of its being performed, sc. in a spiritually-natural way with delight and zeal. (3) By the rule of it, the Law spiritually interpreted. (4) By the end of it, the glory of God; and that person who finds himself thus qualified, may come and welcome to the Lord's table; so let him eat of that bread and drink of that cup.

CHAP. IV. Of things to be prayed for, in the Lord's-Prayer, in 10 Articles, with their Explanation. From A. 98. to the end.

A. 98. PRayer is an offering up of our desires to God , for things agreeable to his will , in the name of Christ , with confession of our sins , and thankful acknowledgment of his mercies .

To. 2. Hom. VII. p. 1.—Prayer is necessary for all men, at all times, and in all places.—Be fervent in prayer, assuring ourselves, that whatsoever we ask of God the Father in the Name of his Son Christ, and according to his will, he will undoubtedly grant it. p. 2. In all our necessities, direct our prayers to him, call upon his holy Name, desire help at his hands, and at none others. —He is able,—will help us,—hears, understands better than ourselves, what we lack, and how far we have need of help. Hom. IX.—Be sure that in all prayer your minds be devoutly lifted up to God, else your prayers are to no purpose. Hom. XVII. All good things came down to us from the Father of light. — Jesus Christ his Son and our Savior, is the mean, by whom we receive his liberal goodness, — in the power and virtue of the Holy Ghost we be made able to receive his gifts and graces.

Expl. 98. Concerning Prayer there are two things to be noted, (1) the name, (2) the thing itself. The name of that which is here described is Prayer, a term more comprehensive than invocation, which is only vocal Prayer, for it doth comprehend in it, Invocation, Petition, Confession, Thanksgiving, Supplications, and Intercessions, whether expressed in words or only pent up in a devout breast. (2) For the thing itself, we have (1) the necessary Requisites of Prayer. (2) The ordinary sorts and kinds of it. Necessary Requisites are (1 st ) that it be an offering up of our desires to God, and this is essential to all Prayer, that there be a holy motion of the will towards God in pious and devout desires though these should never be framed into words; Internal or heart-Prayer in some cases is all that God requires, and therefore he will graciously accept of it: But this spiritual Sacrifice must be presented only to God; for (1) He only knows, and can supply our wants. (2) Faith and Prayer must go together, and faith is only to be in God. (3) The Lord's Prayer doth only send us to God and no other. But then, &c. [ See Expl. 99.]

A. 99. The whole Word of God is of use to direct us in Prayer , but the special Rule of Direction, is that Form of Prayer, which Christ taught his Disciples , commonly called the Lord's Prayer.

To. 2. Hom. VII. p. 3. What better example can we desire to have than of Christ himself, who taught his Disciples and other Christian men, first to pray for heavenly things, and afterwards for earthly things, as is to be seen in that Prayer which he left unto his Church, commonly called the Lord's-Prayer.

Expl. 99. (2 dly, ) 'It is essentially necessary to Prayer that it be only for things agreeable to God's will. (1) The whole Will of God in general ; As men must not make their lust their end, in begging anything of God (for those who ask that they may consume what they ask upon their lust, do ask amiss for the end;) so neither their fancy their rule, for then they ask amiss for the manner and matter both. (2) And more particularly, the Lord's Prayer; for this may be used not only as a Prayer itself, Luk. 11.2. but also as a pattern for all other Prayers, not so much for method and order, for we are not so strictly tied to that; as for matter in which we are not to deviate from this so comprehensive directory in the matter of Prayer, Mat. 6.9. (3 dly, ) In the name of Christ, (i. e) (1) By virtue of his warrant and authority, because he doth command us to pray. What is done by his authority, is in his Name. (2) Making use of him as our Mediator or Intercessor, or great Master of Requests in Heaven; for we are strangers to God and enemies to him naturally, and so must make use of the Name of Christ, and not of our own. (2 dly. ) The ordinary kinds or parts of Prayer, are (1) Confession of sin, either expressed or implied, for when we beg or petition for any mercy, we are to own our unworthiness of it, which we cannot well do without confession of sin. (2) Thanksgiving, for there is something of the nature of Prayer in such acknowledgments, scit. our desire that God would accept of our Sacrifices of Praise, and Christ has taught us in our Prayer to praise God, For thine is the Kingdom, &c.

A. 100. The Preface of the Lord's Prayer, which is, Our Father which art in heaven ; teacheth us, to draw near to God with all holy reverence , and confidence , as children to a Father, able and ready to help , and that we should pray with, and for others .

Hom. XVII. Consider his great power to make us dread and fear; —high wisdom,—inestimable goodness, to take good heart again to trust well unto him,—being assured to take him for our refuge, our hope and comfort, our merciful Father, in all the cases of our lives.

Expl. 100. The Preface teacheth many lessons. (1) Solemn Preparation, that we come not rashly to pray, but bethink ourselves beforehand to whom we are to pray. (2) Reverence, as the name Father doth import. (3) Access with boldness, that we may go to God as freely in and through Christ, as Children can go to their natural Parents. (4) Confidence of speeding all the while we ask aright for the matter, and manner, and end; for when men do not speed, 'tis because they ask amiss, i. e either what they should not, or as they should not, or wherefore they should not. (5) God's readiness to hear and help, therefore called our Father ; none more ready to help a Child than the Father of • t. (6) God's pity and compassion towards his children, which does move him to help them; As a father pities his children, &c. (7) That great Article of our Creed, Communion of Saints ; for all true Christian supplicants have one common union in that one common relation of children unto God, and therefore called our Father. (8) Compassion, that we do pity and pray one for another, being all of us children of the same common Father. (9) That though God is present in all places, yet Heaven is in a more especial manner the habitation of his holiness ; because he doth there more immediately, gloriously, and fully communicate of himself to the Angels and Spirits of just men made perfect. (10) That man (being a sinful supplicant) should know his distance from the great God, and with all humble and thankful admiration acknowledge God's condescension towards him, in that he is willing to receive any petition from him.

A. 101. In the first Petition, which is, Hallowed be thy Name ; We pray, that God would enable us and others to glorify him in all that whereby he makes himself known , and that he would dispose all things to his own glory .

To. 2. Hom. VII. p. 3.—We are taught whensoever we make our prayers unto God, chiefly to respect the honor and glory of his Name.

Expl. 101. This is not only the first Petition in this Prayer, but the first of those Petitions wherein we are taught to beg good things ; for the two last Petitions in this Prayer are deprecatory against evil. Now from the shortness of all these Petitions in general, we may observe, that the efficacy of Prayer doth not consist in the multitude of words, but doth most show itself in a holy fervency and ardour of affections. In this Petition there is, (1 st, ) Something supposed, as the ground of this Petition, as (1) That man ought to make the glory of God his chief end in all his designs. (2) That by his natural power, and without the grace of God, he is not able to glorify God. (2 dly, ) We have the matter of the Petition ( Hallowed be thy name ). In which words we do pray in the general, that all the Attributes, Titles, Ordinances, Words, and Works of God (whereby he is made known) may be heartily and highly valued, and esteemed, and magnified in the world. More particularly, we beg. (1) That God would give us hearts. (2) Grace, to show forth his glory in all our words, thoughts, actions, and capacities. (3) That he would prevent or remove all that sin especially whereby the luster of his glory in the world is most eclipsed, as Atheism, Ignorance, Idolatry, Oppression, &c. (4) That he would so lay the scene of his Providence in the government of the world, that he may still get to himself a glorious name, whether it be in works of power, wisdom, justice, or mercy; for though he will do this whether we beg it or no, yet (1) it is our duty, because commanded. (2) Hereby we show our love to God, by this zeal for his glory. (3) To our own souls, for his glory and our happiness are twisted together.

A. 102. In the second Petition, which is, Thy Kingdom come ; We pray, that Satan's Kingdom may be destroyed , that the Kingdom of Grace may be advanced , ourselves and others brought into it, and kept in it , and that the Kingdom of Glory may be hastened .

To. 2. Hom. XVI. p. 2. He of his great mercy so works in all men's hearts, by the mighty power of the Holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly followed in all places, to the beating down of sin, death, the Pope, the Devil, and all the Kingdom of Antichrist; that like scattered and dispersed sheep, being at length gathered into one fold, we may in the end rest altogether in the bosom of Abraham, Isaac, and Jacob, there to be partakers of eternal and everlasting life, through the merits and death of Jesus Christ our Savior.

Expl. 102. By kingdom we are to understand in the general, God's rule and dominion and power, that he exerciseth in the world, both over all his creatures, and particularly over men. Now in reference to the wicked, God doth exercise the kingdom of his power and justice in restraining or punishing them; and thus to pray that this kingdom may come amongst wicked men, is to pray, that the interest, power, and dominion of Sin, Satan, and Antichrist in the world may be destroyed; for in this Petition we do acknowledge ourselves to be by nature subjects of the Prince of darkness, and therefore we are to pray, that this iron-yoke may be taken off▪ and that we may take upon us the easy yoke of Christ. But in reference to the elect, God's kingdom is either, (1 st, ) A kingdom of Grace in this world, and then we pray, the Scepter of this kingdom may rule in the hearts and lives of God's elect: Now this Scepter being the Gospel, we are to pray, (1) That this may be dispersed all the world over, in order to the gathering of the dispersed Jews which do belong to the election of Grace, and to the fullness of the Gentiles. (2) That where the means of grace and knowledge are enjoyed (together with all Gospel-Ordinances and Gospel-order) they may prove effectual for the begetting and growth of grace and saving-knowledge, and for the spiritual comfort and support of weak Christians. (3) That to this end and purpose God would bestow his Holy Spirit upon his people, as the Spirit of Truth to lead them into all necessary truth, as a Spirit of Holiness to sanctify them, and as he is the comforter. (4) That the power of the Civil Magistrate may be laid out for the good of the Church; and that God would still furnish his Church with such Officers, both Spiritual and Civil, as may most promote the interest of Christ's spiritual kingdom; and all this we are to beg of God alone, (1) because he alone can check and restrain whatever does oppose his kingdom. (2) Because he alone can effectually grant what we beg herein. (2 dly, ) And for the kingdom of Glory, we are to beg the hastening of it for the elects sake, by Christ's second coming, because hereby, (1) God will be most glorified. (2) The kingdom of Grace will be perfected, when Christ's loyal Subjects shall reign with him in glory. Even so come Lord Jesus, come quickly.

A. 103. In the third Petition, which is, Thy will be done on Earth, as it is in Heaven ; We pray, that God by his grace would make us able and willing to know, obey , and submit to his will in all things , as the Angels do in Heaven

To. 2. Hom. XXIII. As God the Creator and Lord of all things, appointed his Angels and heavenly Creatures, in all obedience to serve and honor his Majesty; so was it his will, that man his chief Creature upon the earth, should live under the obedience of his Creator and Lord.

Expl. 103. In this Petition we have two things observable, (1) The matter of our obedience, it must be what God requires. (2) The manner, it must be according to the pattern in the Mount, sc. as it is done in heaven. For the matter, 'tis only God's Will which must be the Rule of man's duty; not the wills, or fancies, or traditions, or corrupt customs of men; we owe obedience no further to men in what they require from us, than it is agreeable to the Will of God, and especially in the duties of Religion, because God alone, who is the searcher of the heart, is Lord of the conscience, whenever therefore what is required of us as matter of duty comes accompanied with a thus saith the Lord, either in the plain words, or in the plain sense of Scripture, we must not dispute, but obey. Yet to prevent mistake, we are to know, (1) There is the secret will of God, called the will of his counsel and purpose ; but though this be the Rule he himself walks by, yet 'tis not the Rule of our obedience, and we are no further to pray that this will may be done, than as it seems good to his infinite wisdom; and that we may with patience submit to it, and in all events (though they may cross our wills never so much) acknowledge the holiness and rectitude of it, and nothing may displease us that pleaseth him. But (2 dly, ) there is his revealed will, as (1) in his promises, and here we are to pray, that they may be fulfilled. (2) In his threatenings towards the implacable enemies of his Church, that these may be executed, and this in subserviency to the former Petition, that his Kingdom may come. (3) In his prophesies, that they may be accomplished. (4) And principally in his Commands, that these may be obeyed and performed above and before anything else, or that these be done whatever else be left undone; and that (2 dly, ) For the manner, as it is done in heaven by Angels and the Spirits of just men made perfect, i. e. perfectly ; not that we can be perfect in holiness here on earth, but that we should be aiming at it, and be perfecting holiness in the fear of God; in which are these two things, (1) The renouncing our own wills, as they do oppose the will of God. (2) Actual, real, constant, cheerful, universal compliance with the holy will of God.

A. 104. In the fourth Petition which is, Give us this day our daily Bread ; We pray, that of God's free gift we may receive a competent portion of the good things of this life , and enjoy his blessings with them

To. 2. Hom. VI. [Our daily bread] i. e. all things necessary for this our needy life. Hom. VII. p. 3. When we have sufficiently prayed for things belonging to the soul, then may we lawfully and with safe conscience pray also for our bodily necessities, as meat, drink, clothing health of body, deliverance out of prison, good luck ( i. e. success ) in our daily affairs, &c. according as we shall have need.

Expl. 104. The former Petitions did respect God ; and this is the first of those which doth concern ourselves. In which Petition (1) Somewhat is implied, as (1) That we depend upon God for the necessities of life. (2) That these are only to be desired so far as they may help us in the doing of his will. (3) That the frailty of our natures is such, that they stand in need of daily supplies of these necessaries. (4) That our care in reference to these things is neither to be immoderate, for we are to ask but for bread, i. e. necessity; nor to look far, as is implied in that word day. (5) That having food and raiment we be therewith content. (6) That however men in their honest Callings do take pains for necessaries, yet they are the free gift of God. (2) In the Petition we are to ask, (1) necessaries of life, called in Scripture food and raiment, and here bread. (2) All means and helps to obtain these. (3) A blessing upon them; for these three things are included in this one word [ bread ].

A. 105. In the fifth Petition, which is, And forgive us our debts, as we forgive our debtors ; We pray, that God for Christ's sake would freely pardon all our sins , which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others

To. 2. Hom. IX. Dissention and discord interrupt prayer. —For the Lord's Prayer hath not only a respect to particular persons, but to the whole universal, in the which we openly pronounce, that we will forgive them which have offended against us, even as we ask forgiveness of our sins of God. Hom. VII. p. 2. What if we be sinners, shall we not therefore pray unto God? or shall we despair to obtain anything at his hands? Why did Christ then teach us to ask forgiveness of our sins, &c.

Expl. 105. In reference to the petition about forgiveness, there is (1) something implied. (2) The matter of the Petition, and (3) the illustration of it. 'It is implied, (1) That man is naturally a guilty creature, and under the condemnation, and consequently obnoxious to the curse of the Law, both by reason of Original and Actual sin. (2) That of himself he cannot make satisfaction to Divine Justice, nor any other for him (Christ only excepted, who is God as well as man). For if man, or any other creature for him, could satisfy God's justice, he might then stick to that plea, and stand at the bar of Justice; whereas he is now forced to the throne of Grace. (3) That God only can forgive sin, for man is here directed only to God. (4) That confession of sin, and petition unto God for pardon, is the way to obtain this pardon in and through Christ. (2 dly, ) The matter of the petition, or that we pray for, 'tis directly and expressly remission (or forgiveness) of sins, and then consequently the imputation of Christ's righteousness to us, by virtue whereof we may find acceptance with God the Father, in and by and through the merit of the righteousness of his Son Christ. For as by bread in the former Petition we do by a Synecdoche understand all the necessaries of this corporal life; so in this Petition, by forgiveness we may understand that which is so necessary to eternal life, Christ's righteousness to be imputed to us; or in one word, in this Petition we beg justification of our persons, as in the next we beg sanctification of our natures, hearts, and lives. In short, since there is forgiveness with God that he may be feared, we who are so many condemned Malefactors must make our application and our supplication to him, and to him alone for pardon; for sin is such a burden, and of such intolerable weight, that 'tis only omnipotent mercy that can remove the guilt of it from the consciences of men, it being an opposition to the holiness of God's nature, who is infinite; as well as a violation of that Law which is exceeding broad; and therefore, by the way, sin may very well pass for the greatest of evils, since (1) only the righteousness of Christ is broad enough to cover it, that the shame of the sinners nakedness may not appear; (2) only the mercy of an infinite God could pardon it; (3) since 'tis a down-right defacing of the image of God in man, and instead thereof drawing the black lines or image of Satan upon man's soul; (4) and is consequently the greatest enemy to man's happiness and perfection; (5) It doth procure for the impenitent unpardoned sinner, the eternal wrath of God and flames of hell. Q. But it may be here demanded, why our sins are called debts ? For an Answer we are to know in the general, that they are not so properly, but metaphorically, with allusion to those debts that are contracted between man and man; for God is not to be considered properly as a Creditor, but as a Governor ; so that in strict sense our obedience (rather than our sin) is our debt to God, and such a debt as we owe to him by the Law of our Creation; so that our sins are called our debts only because sin doth make punishment to become a debt which we owe unto God, and 'tis our just debt, and of the two it is punishment which man doth suffer for sin that comes nearer to the nature and notion of a debt than sin itself, this being a due debt to God's Justice, as obedience is to his Authority, however we cannot pray that this debt of punishment be remitted, except we beg that guilt (which is an obligation to punishment) be first removed. (3ly) We have the illustration of the matter of this Petition, by an apt similitude or resemblance, sc. as we forgive our debtors ), which words with reference to God, are not to be considered either as a rule that God should proceed in the same manner, to forgive us as we do others, or as a standard that God should measure out so many pardons to us as we give to those who do offend us, but (1) as an argument, (2) as an evidence. The argument proceeds from the Jess to the greater; that if we who have (but as it were) a drop of mercy, can forgive others, how much more will God (who is an Ocean of free grace and love itself) forgive us; not that our forgiving others is meritorious of God's forgiving us. (2) Our forgiving others, when 'tis done freely and heartily and universally, 'tis a fruit of the love and mercy of God shed abroad in our hearts, an evidence of true grace in the soul, or of sanctification, and those whom he has sanctified he has also justified.

A. 106. In the sixth Petition, which is, And lead us not into temptation, but deliver us from evil ; We pray, that God would either keep us from being tempted to sin , or support and deliver us when we are tempted

To. 2. Hom. IX.—Must crave continually of god the help of his holy Spirit, so to rule their hearts, left hatred and debate do arise,—brawlings, tauntings,—cursings and fightings. Which are from the ghostly enemy, who taketh great delight therein.—They are compassed by the Devil, whose temptation if followed must needs begin and weave the web of all miseries and sorrows. —They will not consider the crafty trains of the Devil, and therefore give not their thoughts to pray to God, that he would vouchsafe to repress his power.

Expl. 106. In this Petition there are two things necessarily supposed, as (1) The wickedness or perverseness of man's nature to sin, for when we beg that God would not lead us into temptation, we do own a proneness to fall into it. (2) The weakness of man's nature to resist temptations, or to come off without any final damage when we are tempred, for therefore do we pray to God to deliver us from evil; that if the wise God, in his wise and just providence, for holy and just ends, do so order things, that we be assaulted by the Devil, the World, or the Flesh, yet that God would so powerfully support and assist us by his Grace and Spirit that we be not overcome, but that we may recover as a Bird out of the snare of the Fowler. We do not absolutely pray against afflictions (though these are also temptations) and lead us not, &c. but we do absolutely pray to be delivered from the evil of sin, and this by God alone, who can bring good out of evil.

A. 107. The Conclusion of the Lord's-Prayer, which is, For thine is the Kingdom, and the Power, and the Glory, forever, Amen; teacheth us, to take our encouragement in prayer from God only , and in our prayers to praise him, ascribing Kingdom, power, and glory to him and in testimony of our desire and assurance to be heard, we say, Amen

To. 2. Hom. IX. [ Amen ] which word is as much as to say, as truth, that the blessing or thanksgiving may be confirmed.

Expl. 107. In this Conclusion we are taught, (1) Self-denial, and the renouncing of all worth and merit in ourselves; for we are not to say, Lord do thus and thus, for I am worthy, for whom thou shouldst do so and so, but for thine is the Kingdom, &c. i. e. Thou who hast commanded us to pray for what we need, hast Power to give us what we beg, though in ourselves never so unworthy. From that word therefore [ Lord ] we may note, (1) That answering of prayers is a special part of God's providence in governing the world, which he will have every supplicant to own and acknowledge. The belief of a providence is very necessary to the offering up unto God the sacrifice of prayer. (2) From those words [ and the Power ] we may note, sc. That what God may do as Governor of the world, in answering prayers by virtue of his supreme Authority, that he hath strength and ability to execute and perform. (3) From those words [ and the Glory ] observe, (1) That God looks upon it as one of his Titles of Honor, to be a God hearing prayers ; (2) That therefore in our prayers (as well as in any other part of Divine worship) we should principally aim at the honor of God ; and 'tis one of the greatest arguments we can have of hope to speed, when our design is rather to gloririfie God than to gratify ourselves. (3) That the Kingdom and Power of God, and that honor which does redound to him from both these are everlasting. (4) That Praise should accompany Prayer. (5) That whatever we ask of God in the name of Christ, according to his will, believing we shall receive, for that's the meaning of that word which doth seal up this Prayer, Amen ; because so it is, or so be it, or (in the words of Christ) be it unto thee even as thou wilt ; a greater encouragement than which unto prayer no rational supplicant can desire, for 'tis no more than ask and have, that your joy may be full.