A Body of Divinity
What is the third internal duty, respecting the lawful getting and possessing of earthly things?
The lawful measuring of our appetite, and the moderating of our concupiscence: For all appetite and desire is not unlawful, but that only which is inordinate and immoderate; for that desire which tendeth to the neeessary sustentation of ourselves and others is commendable.
What things are here considerable?
Two things. First, what is necessary. Secondly, when the appetite is lawful. Concerning the former, things are said to be necessary, in respect of the necessity, either of ourselves or others.
What things are to be reputed necessary in respect of ourselves?
There may be a three-fold necessity, as either in respect of Nature, Person, or Estate.
What in respect of Nature?
Those things which are required to the sustaining of nature, as we are men; that is, food, and raiment, 1 Tim. 6. 8.
What is necessary in respect of Person?
When we have sufficient for ourselves, and those that belong unto us, 1 Tim. 5. 8.
What is necessary in respect of State?
When we have that which is sufficient to maintain us according to our rank, place, and calling, whether it be Magistrates, Ministers, or ordinary men.
What is necessary in respect of others?
It is either private, or public.
What is that necessity which respecteth the private?
When we have wherewith to relieve the necessities of private men, after which ability all ought to labor, Eph. 4. 18. Prov. 4. 15, 16. For it is a more blessed thing to give, then to receive, Acts 20. 35.
What in respect of the public?
It either concerneth the Church or Common-wealth; unto both which we must be serviceable, as being borne not only for ourselves, but also for them: Therefore we may justly desire and labor after such abilities, as that we may not be wanting to either of them, when their necessities require our help.
When is the Appetite lawful?
When it is ordinate and moderate.
When is it ordinate?
When it is subordinate to our study, and desire of God's glory and our own salvation, Matth. 6. 33. and contrariwise it is inordinate and preposterous when earthly things are more affected and desired then heavenly.
Who do sin in this kind?
Those who seek worldly things by sinful and unlawful means, to the hazard of their souls, and their eternal salvation; such are more foolish then Esau, that sold his Birth-right for a mess of Pottage; Mark 8. 36.
What is a moderate Appetite or Desire?
When we desire only things necessary; and these also so as that we can be content, though we cannot get them, Phil. 4. 11, 12. An example whereof we have in Paul, Phil. 4. 11. 12. and in Agur, Pro. 30. 8. And Christ hath taught us to pray, Give us this day our daily bread; that is, food convenient and necessary.
What are the extremes opposed hereunto.
They are two: The first is voluntary affectation of poverty, as the begging Friars among the Papists, commending that for a virtue and a degree of perfection, which the Spirit of God hath taught us to pray against, Proverbs 30. 8. And hath enjoined us not to beg, but to labor with our hands, that we may be helpful unto others, Eph. 4. 18.
What is the other extreme?
The immoderate affectation of riches and honors, and that in a greater measure then is needful for us. The former, we call Covetousness; the other, Ambition.
What is Covetousness?
An immoderate desire of Riches; in which these vices concur.
1. An excessive love of Riches, and the fixing of our hearts upon them.
2. A resolution to become rich, either by lawful, or unlawful means, 1 Tim. 6. 9.
3. Too much haste in gathering riches, joined with impatience of any delay, Prov. 28. 20. 22. & 20. 21.
4. An insatiable appetite which can never be satisfied, but when they have too much, they still desire more, and have never enough, Eccles. 4. 8. like the Horse-leech, Prov. 30. 15. the Dropsy, and Hell it self, Prov. 27. 20.
5. Miser-like tenacity, whereby they refuse to communicate their goods either for the use of others, or themselves.
6. Cruelty, Prov. 1. 18, 19. exercised both in their unmercifulness and oppression of the poor.
What do you think of this vice?
That it is a most heinous sin: for it is Idolatry, and the root of all evil, Col. 3. 5. 1 Tim. 6. 10. A pernicious Thorn that stifleth all grace, and choketh the seed of the Word, Mat. 13. 22. and pierceth men through with many sorrows, 1 Tim. 6. 10. and drowneth them in destruction and perdition, verse. 9.
What is Ambition?
An immoderate love and desire of honors, which is a vice compounded of Covetousness and Pride; in which concur all those vices in Covetousness before spoken of: as an immoderate love of honors, a resolution to aspire unto honors, either by lawful or unlawful means, too much haste in aspiring unto honors, not waiting upon God for preferment in the use of lawful means, unsatiablenes in aspiring higher and higher, and enlarging of the ambitious man's desire, like unto hell, Hab. 2. 5. Unto which may be added Arrogancy, whereby he coveteth to be preferred before all others; and Envy, whereby he disdaineth that any should he preferred before him.
What is the fourth and last vice here forbidden?
Immoderate and carking care, in the pursuing of these earthly things, riches and honors; and contrariwise, moderate appetite and desires of having, and moderate care of procuring them is approved and required; that we may not be burthensome, but rather helpful unto others, 2 Cor. 12. 13. Eph. 4. 28.
What are the extremes opposed to the former virtue?
They are two: the first, is carelessness and neglect of our goods and state. For as he is commended who gathereth in seasonable times, so he is condemned who neglecteth those opportunities, Prov. 10. 5. & 6. 6. and is censured by the Apostle to be worse then an Infidel, 1 Tim. 5. 8.
What is the other extreme?
Anxious and solicitous care, which distracteth the mind that it cannot be wholly intent to God's service. And this doth partly arise from Covetousness, and partly from diffidence in God's Promises and Providence.
What are the reasons that may dissuade from this vice?
They are chiefly two. First, because it is Impious. Secondly, because it is Foolish.
Why is it impious?
Because it chargeth God either with ignorance, that he knoweth not our wants, contrary to that, Matth. 6. 32. or of carelessness, that he neglecteth us; or of impotency, that he is notable to supply our wants; whereas he is omniscient, and knoweth our necessities; omnipotent, and able to relieve us; Eph. 3. 20. and our most gracious Father, and therefore willing and ready to help us in time of need.
Secondly, because it divideth the heart between God and Mammon, and we cannot at once serve these Masters, Matth. 6. 24. 1 John 2. 15. James 4. 4.
Thirdly, because it is heathenish, Mat. 6. 32.
Why is it foolish?
Because it is both superfluous and vain: superfluous, because God hath undertaken to provide for us; and therefore in the use of lawful means we must cast all our care upon him, 1 Peter 3. 7. Psalm 55. 22.
How is it vain?
Because it is God's blessing only that maketh rich, Prov. 10. 22. Deut. 8. 18. and by our own care we can no more add to that stint of state which he hath allotted unto us, then we can thereby add one Cubit to our stature, Matth. 6. 27.
You have spoken generally of the internal duties: what duties are externally, and more specially required?
They respect either the just acquisition and getting of our goods, or the just retention and possessing of them; unto which is opposed the unjust getting, and keeping of them; which are here forbidden under the name of Theft.
What is required to just getting?
That we get them by just and lawful means: For riches are Thorns, which are not to be hastily catched, but to be handled warily, and with much caution, that they do not pierce the soul, and wound the conscience.
What may move us hereunto?
First, by considering, that a little justly gotten, is better then abundance gotten unjustly, Prov. 16. 8. Psal. 37. 16.
Secondly, that what is justly gotten is the gift of God, and a pledge of his love; but that which is gotten unjustly, is given in his wrath, and is a snare of the devil to our destruction.
Thirdly, that as goods justly gotten are God's gifts, which he blesseth unto us, Prov. 10. 22. so that which is ill gotten, is liable to his curse, Prov. 13. 11. Hab. 2. 9. Jer. 27. 11.
How many ways are goods lawfully gotten?
Two ways. First, without Contract. Secondly, by Contract. Out of Contract, either such as are gotten by ourselves, or received from others.
How gotten by ourselves?
Either ordinarily, or extraordinarily. Ordinary getting is by the sweat of our brows in our lawful Callings. So that here two things are required: First, a lawful Calling: and secondly, that we labor in it, Eph. 4. 28.
What is a lawful Calling?
It is the setting apart of singular men unto some lawful labor and employment, according to the variety of their gifts, and inclinations, whether they be public or private.
What is in the second place required of every man?
That they diligently labor in their lawful calling, 1 Thes. 3. 10. and that variously, according to every man's condition, and the variety of their several callings. For if Adam was not to be idle in the state of Innocency, Gen. 2. 15. much less we after the fall, Gen 3. 19.
What do you call extraordinary getting?
That which is acquired by the law of nature, or the law of Nations, as that which is gotten by the law of Arms, or that which is casually found, being lost, of another, unto which men have right, when as by diligent enquiry the owner cannot be known.
How are goods justly gotten as they are retained from others?
When as by a civil right we retain them from others, who are the true and lawful owners; and that either by free gift, or by succession and inheritance, whether it be given unto us by the Testators will, or by Law and right do fall unto us.
What are the vices opposite to the former virtues?
All means and kinds of unjust getting, opposite to just acquisition, whether ordinary or extraordinary.
What is opposite to ordinary just getting?
Inordinate walking, 2 Thes. 3. 6. 7. 11. which is opposed either to a lawful calling, or to labor required in it.
What is opposed to a lawful Calling?
Either no Calling at all, or such a Calling as is unlawful. They who have no Calling, are unprofitable burdens to the Common-wealth, and like pernicious humors in the body.
Who are these?
First, sturdy beggars and rogues, who can work and will not, but live upon other men's labors: which kind of people are not to be suffered in a Common-wealth. For though we shall have the poor always, Deut. 15. 11. Mat. 26. 11. yet there ought to be no beggars, and inordinate walkers, who eat, labor not, 2 Thes. 3. 10, 12.
Secondly, idle and superfluous Gentlemen, who having no Calling, spend all their time in pleasure, hunting, hawking, revelling, gaming, &c.
Thirdly, such as thrust themselves into such Callings for which they are altogether unfit, and so steal the rewards and profits of it, to which they have no right.
What are unlawful Callings?
Those that have no warrant out of God's Word, or the Laws of the Land: as those that live by unlawful Arts; as Whores, Bauds, Deut. 23. 17, 18. Witches, Wizards, Deut. 18. 11, 12. Stage-plays, Bear-wards, Gamesters, and the like.
What is opposed to lawful labor in our Callings?
An idle life, which as it is condemned in the seventh Commandment, as being a cause and incentive of lust: so here as a companion and cause of theft, Eph. 4. 28. Prov. 18. 9. For sloth causeth beggary, and this stealing, Prov. 6. 11. & 28. 19. & 30. 9.
What are the kinds of unjust getting out of Contract?
They are two:
1. Theft.
2. Rapine or Robbery, Lev. 19. 13. Both which men may commit either as principals, or accessories.
The fraudulent taking of another man's goods, against the knowledge or the will of the owner; which is the sin that is chiefly forbidden in this Commandment, and comprehendeth under it all the rest, which is a great sin strictly forbidden by God, Lev. 19. 11. and severely punished, Zach. 5. 3, 4. 1 Cor. 6. 10. and by our Laws also made Capitall.
What are the kinds of Theft?
They are either Domestical, and in the Family, or out of the Family. Thefts in the Family, are either of the wife, or children, or of servants.
What is the Theft of the Wife?
When she purloineth her Husbands goods, either without his knowledge, or against his will. For howsoever she have a right unto them in respect of use, yet the propriety belongeth only to the Husband.
What is the Theft of the Children?
When they take away their Parents goods, either without their privity, or against their will: For howsoever Children think this to be no Theft, yet Solomon saith otherwise, Proverbs 28. 24. Whoso robbeth his Father or his Mother, and saith it is no transgression, the same is the companion of a destroyer.
What is the Theft of Servants?
When they are unfaithful, or wasteful; unfaithful, when as they purloine their Masters goods, John 12. 6. Tit. 2. 10. or are idle and negligent in their service, or run away from them, as did Onesimus, Philem. 12. or give away their goods without their knowledge and consent, though it be to good uses. Wastfull, when as they wastefully and riotously consume their Masters substance.
How is Theft that is committed out of the Family distinguished?
It is either of goods, or of persons; of goods, either common and sacred, and those either private or public: Private, are such goods as belong to private men; whether it be Cattle, money, or anything that is money worth.
What is the Theft of public things?
When things are stolen which belong to the public State, or Body of the Common-wealth, which is more heinous and capital then that which is committed against a private man. And in this kind, enclosures of Commons are to be reputed as theft, Prov. 23. 10, 11.
What is the Theft of sacred things?
When things consecrated to an holy and sacred use, are purloined and embezeled; the which we usually call Sacrilege. As when the utensils and instruments of divine Worship are stolen; when the Lands or Tythes devoted unto God for the maintenance of his Ministers are imbased, withheld, or taken away, Mal. 3. 8. In which kind, the chief offenders are corrupt Patrons; who having only the right of presentation of fit persons, do encroach upon part of the Tythes, or sell Church-Livings for money; and also Proprietaries, who seise upon Church-Livings devoted ro the maintenance of the Ministry, and convert them to their own proper and private use: And finally, the Court Harpies, who seise upon the Revenues of the Church, by preferring of unworthy, idle, and ambitious men.
What do you think of this sin?
That it is most heinous, seeing such as commit it, rob God himself, Mal. 3. 8. and thereby bring his heavy curse upon them, verse. 9. As we see in the example of Achan, Nebuchadnezzar, Belshazzar, Ananias, Sapphira, and the rest.
What is the Theft of Persons?
It is an heinous sin punished by the Law of God with death, Exod. 21. 16. Deu. 24. 7. As being so much worse then the theft of goods, as the persons of men are better then they, Mat. 6 25. And this is committed by such as steal men or children, to sell them for slaves; and by lustful or covetous wooers, who steal men's daughters to make them their wives.
You have spoken of Theft properly so called: What is the other kind which is more improper?
Rapine, which is a violent taking away of another man's goods; which is done either for his profit who taketh, or to his loss from whom it is taken. And the former is committed under the pretext of Authority and legal power, or else without it. The former are public thieves, of which Solomon speaketh, Prov. 21. 7. which are worse then common thieves, and shall be more severely punished, Wisd. 6. 6. because their sin is aggravated by the abusing of their Authority; and because commonly violence and cruelty is joined with it, Zeph. 3. 3. Ezek. 22. 27. Mica. 3. 2, 3. Esa. 3. 14, 15.
What is this Theft called?
Oppression, and Extortion; when a man spoileth his neighbor under color of Law, as Ahab and Jezebel did Naboth, 1 Kings 21.
What is that Rapine which is committed without any pretext of Authority?
It is either in War, or in Peace. In War, either by Land, when Soldiers being not content with their pay, do spoil and plunder, not only their enemies, but also their friends, Deut. 2. 5, 6. Luke 3. 14. Or by sea, when as Pirates they rob and spoil all they meet with, and can master.
What is that Rapine which is exercised on the Land?
It is either robbery by the high-way, Luke 10. 30. John 18. and last verse; or Burglary, when as they break open houses that they may rob the inhabitants.
Are there no other to be esteemed Thieves but those only who act theft themselves?
Yes; They also who are accessories, Psal. 50. 18. and do consent to the theft of others: And these thefts are common to all, or proper to Superiors. The former is committed before, with, or after the theft.
How is a man an accessory before the theft?
When he counsaileth or provoketh another unto it, as Jezebel did Ahab, 1 Kings 21. Prov. 1. 11, 13, 14.
How with, or in the theft?
Either when he aideth the Thief, or doth not hinder him when as it is in his power.
How after the theft?
First, when he receiveth, and concealeth what is stolen, or hideth, or keepeth the Thief from being apprehended.
Secondly, when he partaketh with him in the stolen goods, Prov. 29. 24. And this is done; 1. When he taketh the goods from the Theef, that he may keep them to himself. 2. When he knowingly buyeth stolen goods, which ought to be restored to the owners. 3. When by silence he concealeth the Thief.
How are the Superiors accessory?
When they do any ways encourage, or do not punish them: especially when they do acquit them for a Bribe.
So much of that acquisition, and getting of goods which is out of Contract: Now show that which is in, or by Contract: And first what a lawful Contract is, and what is required in it.
A Contract is an agreement between parties by mutual consent about the alienation of goods from one to another, upon some just and honest conditions. And this either respecteth the things themselves, or their use for a time.
What is required in a lawful contract?
That it be done in simplicity and integrity, without guile and deceit; unto which three things are required: first, truth in our words: secondly, fidelity in our promises: thirdly, justice in our deeds, Psal. 15. 24. Zac. 8. 16.
What is opposed hereunto?
First, all collusion and deceit, whereby one seeketh to circumvent another, 1 Thes. 4. 6. which is a vice odious unto God, Ezek. 22. 12. and severely punished, Psal. 5. 7. & 55. and last v. Mic. 7. 2.
Secondly, lies in contracting the bargain, Prov. 21. 6. and most of all when they are confirmed by oaths.
Thirdly, perfidiousness in promises, when covenants are not kept.
Lastly, injustice in Contracts, when equality is not observed.
What are the sorts of things gotten by Contract?
They are either of things alienated, or committed to trust: and the former is either liberal, or illiberal.
What is liberal alienation?
It is either forever, or only for a certain time. For ever, as when things are given absolutely, or upon certain conditions.
What is liberal alienation for a time?
When as things are lent for a time, either to be restored in the same, or in the like kind; as money, corn, and such like.
What is opposed hereunto?
When the Borrower being able doth not pay all, or not at the appointed time, or doth not do his best endeavor to pay it, Psalm 37. 21.
What is that Acquisition, which you call illiberal alienation?
That which is made by way of recompense, or exchange, which is either of the thing it self, or the use of it, or of labor and industry: in which the general rule to be observed is, that there be an equal and just proportion in the recompense or exchange between the things exchanged; as between the price and thing prised, the industry, labor and reward.
What is opposite hereunto?
When as this just proportion is not observed?
What are the kinds of the alienation of the thing it self?
They are two: Either that which is forever, or that which is only for a certain time.
What do you call alienation forever?
Merchandise, which consisteth in buying and selling: and it is a commutation either for money for ware, which is buying, or of ware for money, which is selling.
What do you think of it?
I hold that Merchandise is a lawful calling, but liable to much danger of sin in the managing of it, Ecclus. 26. and last. 27. 1, 2. Hos. 12. 7. Mat, 21. 12, 13.
What is selling?
A Contract about the alienation of goods forever at a certain price agreed upon between the seller and the buyer, without any fraud or guile.
What is required to just selling?
First, in respect of the person, that he be the just owner, or by him appointed to sell in his right.
Secondly, in respect of the goods, that it be saleable, and neither sophisticated by mixture, nor base and corrupt in respect of the substance.
Thirdly, in respect of use, that it be profitable for necessity of life, or for ornament and delight.
Fourthly, in respect of the manner of selling, that it be without any deceit.
Fifthly, that it be sold at a just and equal price, according to the worth, respect being had both to the use of the thing it self, and also to the necessary pains and danger which the Seller hath been at in getting of it.
What is required to the manner of lawful selling?
That it be done with simplicity and integrity, and that we do not in bargaining defraud and over-reach one another, 1 Thes. 4. 6. Levite. 25. 14.
What are the vices and corruptions in selling opposite hereunto?
They are many; and concern either the Seller himself, the Ware, or things sold, the price, or the manner of selling.
What are the vices which respect the person of the Seller?
First, when as he selleth that which is not his own.
Secondly, when as he selleth that which is not vendible: as first, when it is defective, and faulty, or not useful. Secondly, when as it is such a thing as ought not to be sold, as Gehazi, 2 Kings 5. 20. the miracle of healing, wrought by divine power. So when Magistrates for Bribes sell justice, Amos 2. 6. Esa. 5. 23. & 1. 23. Thirdly, when men by lying and false witness-bearing sell the truth; in which rank, Lawyers are chiefly to be numbered, who wittingly for Fees plead ill causes.
How doth the Seller offend in respect of the price?
When as he observeth not a just and equal proportion between the price, and the worth of the thing sold: And this is the vice either of private men, or of whole societies. Private men who thus offend, are those which we call Regraters, Monopolists, hoarders up of Corn, and other commodities, to raise the Market by making a dearth and scarcity, Prov. 11. 28.
How do whole Societies in this kind offend?
First, when as they of the same Trade and Craft agree together to sell their wares at an unequal rate above the true worth.
Secondly, not to finish the work which another hath begun, though he dealeth deceitfully and unjustly with his work-Master.
What are the sins committed by the Seller in respect of the manner?
They may be referred to two heads; Either his Words, or Deeds.
How offendeth he in Words?
First, when as he immoderately praiseth his wares above their true worth, and concealeth the faults and defects in them, which he well knoweth.
Secondly, when as he asketh much above the worth, and protesteth that he cannot afford it better cheap.
How doth he offend in his Deeds?
Either in respect of the kind, quality, or quantity, of his wares. In respect of the kind, when as he selleth one thing for another, or one color for another, presuming on the ignorance of the buyer.
How in respect of the Quality?
When as he deceitfully selleth old for new; that which is corrupt and sophisticated, for that which is pure and simple; and bad for good. To which end he useth many arts, and false lights, and showing course and bad wares, to commend those for the best which he showeth after, though they be but a little better.
How in respect of the Quantity?
When as he detracteth from the just and equal proportion by using false weights and measures not agreeable to the Standard, using less and lighter when they sell, and larger and heavier when they buy, which God forbiddeth, as abominable, Lev. 29. 35, 36. Deut. 25. 14, 15. Prov. 11. 1. & 20. 10. 23. Hos. 12. 7. Amos 8. 5, 6, Mic. 6. 10, 11.
You have spoken of Selling: Now what is that alienation which is by buying?
Buying is a Contract, whereby money, or a just price is alienated and parted with for wares of proportionable worth.
What is required in buying?
Things answerable to those before spoken of in selling: and respect; first, the person buying: secondly, the thing bought: thirdly, the price given: and fourthly, the manner of buying.
What is required in respect of the person buying?
That he buy only of him whom he thinketh to be the right owner of the thing sold: for he that buyeth known stolen goods, communicateth in the Theft.
What in respect of the thing?
That he buy that only which he knoweth may be lawfully bought and sold.
How do men sin in this respect?
When as they offer to buy, with Simon Magus, spiritual gifts and graces, or things consecrated to divine worship, that they may alienate them from their right use; Pardons, and Indulgencies, sacred Ordination, Benefices, and the like.
Secondly, they which buy Justice, and much more injustice by Bribery.
Thirdly, they that buy Lyes and false Testimonies to prevent Justice.
What is required of the buyer in respect of the price?
That according to his knowledge and judgment he give a just, equal, and proportionable price, according to the true value of the things sold, and bought; especially when he buyeth of the poor, who are by present necessity enforced to sell, whether it be wares or labor; upon which, if any take advantage to beat down the just price, they grievously oppress the poor, Amos 8. 6. & 2. 6. Mic. 2. 2. 3.
What is required of Buyers in respect of the manner?
That they use all simplicity, and upright dealing, and shun all injustice and deceit both in their Words and Deeds.
How in Words?
First, that they do not offer much under the true value of the wares they buy, according to their knowledge and judgment.
Secondly, that they do not undeservedly dispraise it, and without cause, to beat down the price; yea even when they inwardly like and approve it, Prov. 20. 14.
How in Deeds?
When as they do not pay at all, or less then the price that was agreed upon: and this deceit respecteth either the quality, when as they put off in payment base and adulterate money; or in quantity, when as they pass for payment clipt money, Gen. 23. 16. or such as is defective in weight or number: And to these private thefts in buying, we may add one that is more public; when as the buyer buyeth up and engrosseth a whole commodity, that having all in his own hand, he may raise the market, and sell at what rate he listeth.
Hitherto of that illiberal alienation which is forever: what is that which is only for a time?
It is called pawning; which is a contract whereby the dominion and right of a man's goods is alienated from the owner to another man, only for a time, upon some condition agreed upon between the parties; which condition being not observed, the right of the thing belongeth to the receiver, at least so long till it be performed. And this pawning is either of moveables, and is called properly pawning; or of immoveables, and is called morgaging.
What is his duty who layeth a thing to pawn?
First, to provide, that the thing pawned be at least of equal worth to that for which it is pawned.
Secondly, that he redeem it at the appointed time.
What is his duty that receiveth a pawn?
First, that if the party be poor, and the thing pawned necessary to the preservation of life, that either he do not receive it, or that he do restore it to the owner when his necessity requireth it, Deut. 24. 6. & 24. 10, 11, 12, 13, 14, 15, Ex. 22. 26.
Secondly, that if the borrower be not able to restore it at the appointed time, he do not use extremity, nor take advantage upon his necessity, to make him forfeit the thing pawned; but at the most, provide only for his own indemnity, Ezek. 18. 7. 12. & 33. 15.
So much of the illiberal Alienation of the thing it self: Now what is the illiberal Alienation only of the use?
This contract of Alienation concerning only the use, is either location and letting, which is the alienation of the thing for hire: or hiring and conduction, which is the alienation of the hire for the use of the thing.
What is Location or letting?
It is a contract, whereby only the use of a thing, and not the interest and dominion is alienated from the owner to another, for hire and wages agreed upon, and that only for a certain time: And therefore, by this contract, the same individual is to be returned.
What is his duty that letteth?
1. That he require an equal and proportionable price for the thing he letteth.
2. That he letteth only such things as are useful to him that hireth them.
3. That he do not exact any recompense for any hurt which happeneth to the thing hired, which cometh not by the fault or negligence of him that hireth it, Exod. 22. 11. 15.
What is Conduction or hiring?
It is a contract, whereby a man getteth the use of a thing for a certain time, for a just price or reward.
What is his duty that thus hireth anything?
First, that he use the thing hired only for that end and purpose to which he hired it.
Secondly, that he use it no worse then if it were his own.
Thirdly, that he restore it to the owner at the time agreed upon.
Lastly, that he restore whole and sound the thing hired; or if through his fault or negligence it have received any hurt, that he give to the owner a valuable recompense, Exod. 22. 12.
What is that we call Usury?
It is a lending in expectation of certain gain.
What do you think of it?
If you speak of that property which the Scriptures forbid and condemn, it is a wicked and unlawful Contract, into which as a common sink, the filth of many other sins, and unlawful Contracts do run; a fruitful womb, in which many vices and corruptions are bred; and by which, if we live and die in it without repentance, we are excluded out of the Kingdom of heaven, Psalm 15. 5. & Ezek. 10. 8. & 22. 13.
But there is much question what this Usury is which the Scripture condemneth.
Therefore it shall be our wisdom in matters concerning our salvation to take the surest and safest course; and that is wholly to forbear it, and not to put our souls, which are of more value then the whole world, upon nice disputes, and subtle distinctions, Mark 8. 36.
You have spoken of that alienation which is in illiberal Contracts, in respect of the things themselves, or the use of them: Now what is that alienation which is for recompense of care, labor, and industry?
These Contracts are either public or private; the private, are either in the Common-wealth, between the Magistrate and people; or in the Church, between the Ministers and people.
What is the Contract between the Magistrate and people?
That the Magistrates should receive from them their stipends, tribute, and maintenance, and the people from them, and by them, protection, direction, and peaceable government.
What then is the Magistrates duty to the people?
That he faithfully bestow all his labor and industry, his care and diligence, that he may in the Lord govern the people committed to his charge; and direct, correct, and protect them for the common good, Rom. 13. 4. Psal. 78. 71, 72. And if they have their reward, and neglect their duty, they are guilty of theft, and sin against this Commandment, Ezek. 34. 2, 3.
What is the Peoples duties to them?
That they faithfully pay unto them their tribute and due, as an honorable reward of their pains and care, Mat. 22. 21. Rom. 13. 7.
What is the public Contract between Ministers and people?
That the Ministers receiving their portion and maintenance from the people, or rather from God himself, that they feed the people committed to their charge, with the bread of life, faithfully preaching the Word, and administering the Sacraments, and shining before them by an holy example, and the light of a godly life, seeking rather them then theirs, 2 Tim. 4. 1, 2. 1 Cor. 12. 14.
What is his Theft?
1. When he receiveth his reward, and neglecteth his duty. As when he presseth into his Calling uncalled, by the window, and not by the door, John 10. 1. being neither qualified with gifts, nor willing to employ those he hath for the good of the people
2. When he feedeth himself and not the people, eating the milk, and clothing himself with the wool, but neglecting the flock, Ezek. 34. 2, 3. Zach. 11. 15. 17.
3. When for gain he either preacheth false doctrine, or concealeth the truth, Mich. 3. 11.
What is the duty of the people?
That receiving spiritual things from their Ministers, they communicate and impart unto them their carnal things, 1 Cor. 9. 10.
What is the Peoples Theft?
When receiving these spiritual things, they defraud them of their dues, and withhold from them their means and maintenance which the Laws of God and man do allot unto them: The which is not only theft, but even sacrilege, and the robbing of God himself, Mat. 3. 8.
What is that Alienation which is in private Contracts?
When as men employ others to do their work upon promise of reward, or any ways to use their gifts and abilities; their care, industry and labor for a just recompense.
What is required of such as thus employ others?
1. That they give an equal and proportionable recompense to those whom they thus hire, 1 Tim. 5. 18.
2. That they pay it without delay, especially to the poor, who are not able, nor willing to forbear it, Deut. 24. 14, 15. Lev. 19. 13.
What then is their Theft?
When either they give not an equal and just recompense, or delay to pay it to the poor, who are unable to forbear it, Jam. 5. 4.
What is the duty of the Mercenary or hireling?
1. That he require no more then such wages as is equal and proportionable to his skill, care and labor.
2. That he do his work that hireth him, faithfully and diligently.
You have spoken of such Contracts as respect Alienation and change: Now what are those which are of things committed to trust?
They are either of things committed to others only for safe custody, or such as are committed to Feoffees of trust for uses appointed, or such as by last will are entrusted to Executors.
What is the nature of things deposited?
When neither the dominion and right, nor the use of the thing is alienated, but only the safe custody is committed to a man.
What is his duty?
That he safely keep that which is committed to his trust, and willingly restore it to the owner when he calleth for it.
What is his Theft?
First, when he converteth the thing committed to his keeping to his own use.
Secondly, when he will not restore it to the owner when he desireth to have it.
But what if the things deposited be stolen, or become worse?
If it be by his default that had the keeping of them, he is to make it good: but if by oath he can clear himself of all unfaithfulness and negligence, the owner and not he must bear the loss, Exod. 22. 7, 8.
What is the duty of Feoduciaries and Executors?
That they faithfully discharge their trust, and do their will (and not their own) who have reposed confidence in them.
How do they offend?
When they fail in their trust, and aim more at their own profit, then at the performing of their will who have entrusted them, or the faithful discharge of their duty.
These are duties which respect things committed to trust: what say you of persons thus entrusted?
Those are Pupills, and children in their nonage, who being unable to govern, direct, protect, and order themselves, are by the Laws of God and man, committed to the care and tuition of others.
What is the duty of their Tutors and Guardians?
That they carry themselves towards them faithfully, according to the trust reposed in them; and like Parents, aim chiefly at the good of their Pupils and Wards, and not their own gain and profit, Esth. 2. 7. remembering that they shall one day be called to give an account of these persons committed to their charge and trust, and of all the goods belonging unto them.
So much of just getting goods: now in the order propounded we are come to the just possession, and retention of them: what is required unto this just possession?
Two things.
First, the keeping of our own goods.
Secondly, the restitution of that which justly belongeth to others.
What doth this Commandment require of us in the former respect?
That we be not wanting to the just preservation, not only of our neighbors, but also of our own goods.
How prove you this.
Because our goods are God's Talents, eommitted unto us; of which we must give an account to our great Lord and Master. And therefore if through our own fault and negligence we suffer them to be lost, or to be taken unjustly from us, we rob ourselves, and the poor also, who have right unto that which we can well spare from our own uses.
What doth this Commandment require concerning restitution of other men's goods?
That we readily restore those goods which either we have unjustly gotten from the right owners, or which we cannot justly retain.
How do you prove that goods unjustly gotten ought to be restored?
Both by God's Precepts, the examples of the godly, and necessary reasons. For the first, God strictly requireth, that if anything be unjustly gotten, as either by violence, or by fraud and deceit, or any other ways, restitution be made to the true owner, Lev. 6. 2, 3, 4, 5. Num. 5. 6, 7, 8.
By what examples do you evince it?
Before the Law, by the example of Jacob and his sons, Gen. 43. 12 21. Under the Law, by the profession of Samuel, 1 Sam. 12. 4. and the practice of Micah, Judges 17. 2. who, though an Idolater, made conscience of it; and of the Jews, Nehem. 5. 11, 12. And under the Gospel we have the example of Zacchaeus, Luke 19. 8. Yea Judas himself, being convinced of his sin, maketh restitution: so that they herein are worse then Judas who refuse to do it.
What reason have you for it?
Because it is a duty necessarily to be performed by all that hope for salvation: For without restitution we can neither have any true faith to persuade us that our sin of Theft is remitted, nor any sincere Repentance. For God pardons no sin which we still pertinaciously retain and live in, Prov. 28. 13. But he that restoreth not ill-gotten goods, liveth still in his theft, and repenteth not of it, seeing restitution is an inseparable fruit of repentance, Ezek. 33. 15.
But what is to be considered in this restitution?
Four things.
First, who is to make it; namely, every man who hath gotten anything unjustly, either by force or fraud, by contract or out of contract, by calumny, and false accusation, by lying, oppression, or any other evil course, Luke 19. 8. Numb. 5. 6 Lev. 6. 23.
Secondly, to whom restitution is to be made; namely, to him who is wronged, defrauded or oppressed; Lev. 6. 5. or to his kindred, if he be dead, or if none such can be found, to pious uses.
Thirdly, how much ought to be restored; to wit, all the whole that is unjustly gotten, if he be able, or at least so much to the uttermost as he is able; yea the Law of God required, that to the principal a fifth part should be added, Lev. 6. 5. Numb. 5. 7. And even equity it self requireth, that beside the principal it self, so much more should be added as the party is damnified by this unjust detention of his goods.
Fourthly, when this restitution ought to be made; namely, not at the end of our lives, or after our death; but as soon as we repent, and desire at God's hands that our sin should be forgiven. We must confess, bewail, and forsake our sin, that God may be reconciled unto us, and then we must make satisfaction to our wronged Neighbor, Mat. 5. 23, 24.
What are the things, which though they be justly gotten, yet are unjustly detained?
Such things as others having lost, we have found: For such things come unto us by the disposing of God's providence, and we may justly keep them till we can find out the true owners; so that we make diligent enquiry after them, with a resolution to restore what we have thus found, when we know to whom they belong, Deut. 22. 3. Exod. 23. 4.
Hitherto of the duties which belong to just getting and possession of goods: Now what is required to the right use of them?
Two things: Fruition, in respect of ourselves; and communication, in respect of others, Prov. 5. 15, 16.
What is required to the former?
That we thankfully and comfortably enjoy God's blessings which he hath bestowed upon us, Eccles. 5. 17, 18.
By exercising two virtues. The first is Parsimony or thriftiness, whereby we honestly keep and preserve our goods, that they be not vainly and unprofitably mis-spent, John 6. 12. Prov. 27. 23. to 28.
The second is Frugality, whereby we dispose of our goods justly and honestly gotten, to fit and necessary uses, in a sober and moderate manner.
What virtues then must here concur in the right use of our goods?
These four:
1. Justice in getting them.
2. Thriftinesse in keeping them.
3. Frugality in enjoying them.
4. Liberality in communicating them.
For without justice, parsimony degenerateth into covetousness; Frugality without liberality, into sordid miserlinesse; Liberality without parsimony and frugality, into prodigality.
What vices are opposed to these virtues?
Two:
1. Tenacity, or sordid gripplenesse.
Secondly, profusion, and wastefulnesse.
A kind of covetousness which restraineth men, both from communicating their goods to others, and from enjoying them themselves, Eccles. 6. 2. & 5. 10, 11.
Wherein do such offend?
By committing a double theft.
First, against their neighbors, seeing God hath not made them absolute owners of their riches, but Stewards, who must dispose of them also for the good of others, which if they do not, they rob them of their right, James 5. 1, 2, 3.
Secondly, against themselves, in defrauding their own souls of the use of those blessings which God hath allowed them, Eccles. 4. 8.
What do you think of such Misers?
First, that none are more wicked, seeing they are neither good for themselves, nor others, Eccles. 14. 5.
Secondly, none poorer, seeing though they possess much, yet they enjoy nothing, and want as well what they have, as what they have not.
Thirdly, none more foolish, seeing they want for fear of wanting, and live poor that they may die rich.
Fourthly, none more wretched, seeing they deprive themselves both of the comforts of this life, and of the joys of the life to come.
What is the other extreme?
Profusion and wastfulnesse: And this is twofold, either in spending above their means in unnecessary expenses, whereby they either ruin their estates, or expose themselves to the devils temptations, in using unlawful means to recover that which they have wastefully mis-spent.
Or secondly, in wasting their goods in dishonest & riotous courses, tending to luxury and riot, whereby they necessitate themselves to use all unlawful means to get so much more wealth as may serve to maintain their riotous expenses; and so Luxury becometh the mother of Covetousness; and Covetousness the nurse of Luxuriousnesse.
What is the use of our goods respecting others?
It is by communication or liberal alienation of them for the use and benefit of others.
What virtues are hereunto required?
Two: Liberality and Justice. Liberality, whereby we communicate our goods with a ready and cheerful mind.
Secondly, Justice, that we thus communicate that only which is our own. And these must go hand in hand, and are therefore conjoined by Solomon, Proverbs 21. 21.
What are the kinds of liberal alienation?
They are two. For it is for a certain time only, or forever.
What is that which is only for a certain time?
It is either a liberal alienation of the use only of a thing for a certain time, or of the dominion also, and that freely, without any expectation of recompense. For both these ought to be liberal, respecting only the profit of the receiver: and secondly, just, to which is required that that which is lent be his own who lendeth it, and fit for his use who borroweth it: And this duty is commended, Psalm 112. 5. and commanded, Deut. 15. 7. 8, Matth. 5. 42. Luke 6. 35.
What is that alienation which is forever?
It is free giving, when as goods are alienated from the true owner unto another liberally, and without expectation of any recompense, 2 Cor. 9. 7. Acts 20. 35.
What is further required to it?
That it be not only free, but also just, giving that only which is a man's own, and not another's, which were no better then theft: As when a man by lavish giving defraudeth his children of their inheritance, or giveth his goods or lands from his daughters to strangers, or remote kindred of his name, because he hath no sons to continue it.
Secondly, That we make good choice of those upon whom we confer benefits, either for their worth or indigency; but especially, we must give and do good to those who are of the household of faith, Gal. 6. 10.
What are the uses unto which we must freely contribute?
They are either public or private, and the public are either civil or Ecclesiastical.
What are the Civil?
When as we freely give our goods for the service, preservation and benefit of the Common-wealth, both in the time of peace and war. To which uses we must give freely, to the uttermost of our ability: yea, even above it, when the necessity of the State requireth it, seeing the good of the whole body must be preferred before the good of any particular member, 2 Sam. 17. 27, 28, 29.
What are the Ecclesiastical?
When as we give freely for the maintenance of the Ministry, and means of God's Worship, tending to the salvation of our souls. To which uses we must give so much the more cheerfully, as the soul is to be preferred before the body, or outward estate, Luke 10. and last. Prov. 3. 9. An example whereof we have in the Israelites, Exod. 36. 5, 6. 1 Chron. 29. 9. And if they were so free and liberal in giving towards the building of the Tabernacle and Temple, how much more should we towards the building of God's spiritual Houses and Temples for the Holy-Ghost?
What are the private uses?
For the benefit and relief of private men, whose necessity doth require it of us according to our abilities; and these are those Alms-deeds, and other works of mercy, unto which the Apostle exhorteth, Heb. 13. 16. And are partly fruits of mercy, and partly of brotherly love, and Christian charity, of which we shall have occasion to speak afterwards.
Hitherto you have spoken of the duties respecting our own and Neighbors person, both in regard of life in the sixth, and of chastity in the seventh, as also our own and their gods in the eighth. Now what is the ninth Commandment?
Thou shalt not bear false witness against thy neighbor.
What is the main scope and end at which God aimeth in this Commandment?
The conservation of truth amongst men, and of our own and Neighbors fame and good name.
Why doth God so much regard truth?
Because it is most dear unto him; for he is the God of truth, Deut. 32. 4. Psal. 31. 5. yea truth it self, John 14. 6. Therefore Christ came into the world, that he might bear witness unto the truth, John 18. 37. and by speaking the truth God is glorified, Josh. 7. 19.
Why doth he respect so much our fame and good name?
Because it is his own good gift, and therefore he taketh care to preserve that unto us, which himself hath given.
What was the occasion of this commandment?
First, our natural corruption, which maketh us prone to lying, Psal. 58. 3. Rom. 3. 4. as appeareth hereby, in that we no sooner speak then lie, and not only for advantage, but without any cause, out of mere vanity.
Secondly, out of a natural disposition men are ready to trespass against the fame and good name of others; and this ariseth out of mere envy and pride, which maketh us ready to abase others, to advance our selves: And these corruptions God opposeth in this commandment.
What is the thing that is here chiefly forbidden?
That we should not in legal proceedings and Courts of justice give a false testimony concerning our neighbors, as appeareth by the words expressly used, Thou shalt not answer a false testimony concerning thy neighbor, which imply a precedent question or examination, unless we will say that answering is here used for speaking or saying, as it is often times, Matth. 11. 25. Luk. 14. 3, 5. Matth. 28. 5. and then the meaning is, that we must not give a false testimony of our neighbor either publicly or privately, whether it be with or against him; or if we had rather take it of legal testimonies in Courts of justice, then by a synecdoche we must under this one kind understand all other kinds of false testimonies, but this is here named as the chief, and of all the rest most hurtful and pernicious, to comprehend under it all the rest, as it is in the other commandments.
What then is the negative part of this commandment?
It generally forbiddeth all false, vain, and offensive speeches concerning our neighbor, whether it be for or against him, whether in judgment or out of judgment, although principally here are forbidden all false testimonies which tend to the prejudice of the fame or state of our neighbors; or more briefly it forbiddeth all falsity and untruth, especially that which is prejudicial to our neighbor in any respect, or to our selves.
What doth the affirmative part require?
Two things: the conservation of the truth, and of our own and neighbors good name, with all duties of the tongue homogeneal and of the same nature and kind, with all helps and means tending hereunto.
Why are our words and speeches so much to be regarded, seeing they are but wind, as is commonly supposed?
Great care is to be had of our speech, seeing it is an excellent faculty peculiar to man, and being a special gift of God it must not be abused to God's dishonor and our own destruction. Neither are words slightly to be regarded, seeing we must give account of every idle word, and by our words we shall be justified or condemned, Matth. 12. 37. And the wise man telleth us, that death and life are in the power of the tongue, Pro. 18. 21. and that a wholesome tongue is a tree of life, whereas an evil tongue is an unruly evil, and full of deadly poison, James 3. 8. which if we do not subdue and rule, whatsoever profession we make of Religion it is all in vain James 1. 26.
What is the sum of the duties of the tongue here required?
That our speeches be both true and charitable: for these must inseparably go together; for Charity rejoiceth in truth, 1 Cor. 13. 6. and the truth must be spoken in love, Eph. 4. 15. For truth without love savoreth of malice, and charity without truth is false, vain, and foolish.
Unto what heads then are these duties of the Tongue, required in this Commandment, to be referred?
Unto two: 1. The conservation of truth amongst men; And 2. the conservation of our own and our neighbors fame and good name.
What have you to say concerning Truth?
Two things. First, what this truth is.
Secondly, the means of conserving it.
What is to be considered in truth it self?
Three things, First, what it is.
Secondly, whether it be to be professed.
Thirdly, after what manner.
What is truth or veracity?
It is an habit of speaking that which is true from our hearts, Psal. 15. 2.
What is required hereunto?
Two things. First, that our speech be agreeable to our minds.
Secondly, that our minds be agreeable to the thing: For though we speak that which is true, yet if we think it false, we are liars, because our tongue agreeth not with our minds: and if that we speak be false, and yet we think it true, we do not speak truly, for though truth be in our hearts, yet a lie is in our mouths; and though we cannot be called liars, because we speak as we think, yet may we be said to tell a lie, because that we say is false.
What great necessity is there of this truth?
Very great: for if speech be necessary, (as all confess) then also speaking truth, without which there would be no use of speech; for take away truth, and it were better that we were dumb, then that we should be endued with this faculty of speaking
What other motives are there to embrace it?
Because it is both commended and commanded in the Scripture: It is commended as a virtue which God greatly loveth, Psal. 51. 8. as a note of a Citizen of heaven, Psal. 15. 2. and of one who shall be established for ever, Pro. 12. 19. It is commanded Ephes. 4. 25. Zach. 8. 16, 19.
Is it only sufficient to know the truth and believe it?
No: we must also upon all fit occasions profess it with our mouths, Rom. 10. 9, 10. Matth. 10. 32, 33.
How must the truth he professed?
Freely and simply.
How is it done freely?
When as we profess it willingly and undauntedly, so far forth as the matter, place, and time do require. So Dan. 3. 16, 17, 18. Acts 4. 8, 10, 13.
How is it done simply?
When as it is done without guile and dissimulation, shifts or shuffles.
What are the vices opposite to truth?
They are two: First, falsity and lying.
Secondly, vanity, or an habit of lying.
It is twofold: First, when we speak that which is false.
Secondly, when as we speak that which is true, falsely, and with a mind to deceive.
What is it to speak that which is false?
When as we do not speak as the thing is, whether we think it true or no.
What is it to speak falsely?
When as we do not speak as we think, whether the thing be true or false.
What are the reasons which may dissuade from lying?
1. Because God is true, and the author of truth; and the Devil a liar, and the father of lies; and as truth maketh us like unto God, so lies make us like unto the Devil.
2. Because it is strictly forbidden in the Scriptures, Lev. 9. 11. Exod. 23. 7. Col. 3. 9. Eph. 4. 25.
3. Because the liar sinneth grievously, not only against his neighbor, but also against God himself, Lev. 6. 2.
4. Because the Scriptures condemn lying as the spawn of the old serpent, John 8. 44. and as a thing abominable and odious unto God, Pro. 12. 22. & 6. 17.
5. Because it perverteth the use of speech, taketh away all credit and faith between man and man, and quite overthroweth all human society, which cannot stand without contracts and commerce, nor they without truth.
Lastly, because God severely punisheth lies, Pro. 19. 5, 9. Psal. 5. 6. Acts 5. 1, 2, 3, &c. and that both in this life with infamy and disgrace, for it maketh a man esteemed base and of no credit, so that the usual liar is not believed when he speaketh truth, Eccles. 34. 4. And in the life to come, for it excludeth out of heaven, Apoc. 22. 15. and casteth men into that lake which burneth with fire and brimstone, chap. 21. 8.
How are lies usually distinguished?
Into three sorts,
- Merry Lyes.
- Officious Lyes.
- Pernicious Lyes.
What are merry Lyes?
Such as are spoken only to delight the hearers, and make sport.
Are such to be condemned as sinful, seeing they do no man hurt?
Yes verily, for the Scriptures condemn not only false, but also all vain speeches, Matth. 12. 29.
Secondly, because they are against truth, and cannot be spoken without impeaching of it.
Thirdly, lies must not be spoken to delight Princes, who have most cause of care and trouble, Hos. 7. 3.
Fourthly, lies must not be spoken for profit, and therefore much less for delight.
What are officious Lyes?
Such as are spoken either for our own, or neighbors profit, and do not hurt any man.
Are such lies unlawful likewise?
Yes surely, and upon the same grounds; for though we may buy the truth at a dear purchase, yet we must not sell it at any rate, Prov. 23. 23. And if it be unlawful to lie in the cause of God, because it hath no need to be supported by our lies, Job 13. 7, 8. much less for our own or neighbors profit.
What do you call Vanity in lying?
When men by a corrupt custom are so habituated to lying, that they will lie for every cause, yea even for no cause, and when they might attain their ends as well and easily by speaking truth.
What vices are opposite to Freedom and Liberty in speaking the truth?
They are either in the excess, or in the defect.
What in the excess?
Vnseasonable and undiscreet profession of the truth, with the danger or loss of ourselves or others, when neither the glory of God, nor our own, or neighbors good doth require it. And in such cases our Savior himself would not profess the truth, though he were pressed unto it by his malicious enemies, John 18. 20, 21. Because he should thereby have but cast Pearls before Swine, contrary to his own Doctrine, Matth. 7. 6.
What is opposite in defect?
When either out of a cowardly fear, or some other sinister respect we deny the truth in our words, or betray it by our silence. Of the former we have an example in Peter, Matth. 26 of the other in those weak Christians, 2 Tim. 4. 16.
But is it not sometime lawful to conceal the truth?
Yes surely, when neither the glory of God, nor our own, or neighbors good do require the profession of it, but yet with this caution, that we do not speak any untruth to conceal it. 1 Sam. 16. 2. 5.
What is opposed to simplicity in speaking the truth?
Simulation or double dealing; which is twofold, either in our words, or deeds.
What is that in our words?
When we speak one thing, and think another, or speak with an heart and a heart, in the Scripture phrase, Psalm 12. 2. This is called a deceitful tongue and mouth, Zeph. 3. 13. and a tongue that frameth deceit, Psalm 50. 19. as it is described, Psalm 52. 22. Ier. 9. 8, 9. The which is to be avoided, Psalm 34. 14. and Christ's example to be imitated, 1 Pet. 2. 22.
What is simulation in our deeds?
When as one thing is pretended, and another thing is intended. So Joab killed Abner, and Amasa under pretence of friendship. But howsoever this is esteemed policy with men, yet it is odious to God, Psal. 5. 7. and punished with immature death, Psal. 55 and last.
You have spoken of truth it self, and the opposites unto it; now show what are the means of it?
First, that it may be amongst men.
Secondly, that it may have a profitable being.
What is required to the being of it.
Two things.
First, that it may be known.
Secondly, that being known, it may be preserved.
What is required to the knowing of it?
Two things.
First, a love of the truth.
Secondly, teachablenesse.
What is the love of the truth?
First, when as men are so affected towards the truth, that they study with all their endeavor to get it, but will not sell it at any price, Proverbs 23, 23.
Secondly, when as they are willing to defend it upon all occasions, Ecclus. 4. 33.
What is opposite hereunto?
First, love of lies, which excludeth out of heaven, Apoc. 22. 15.
Secondly, voluntary ignorance, 2 Pet. 3. 5.
What is opposite to the defense of truth?
When as it is deserted or opposed.
What is teachablenesse?
A fruit of the love of truth: when as men are ready and willing to admit the truth, and to give place to better reasons, Acts 17. 11.
What is further required to the preserving of truth?
That we be constant, and not carried away with every wind of Doctrine, Eph. 4. 14. And these two virtues must concur: for teachablenesse without constancy degenerateth into levity and vain credulity, and constancy without teachablenesse into pertinancy.
What are the means of the profitable being of truth amongst men?
Profitable speech; which is accompanied and furthered with courtesy, and civility, and remedied with silence.
When is our speech profitable?
First, when it advanceth God's glory, either in respect of the matter of it, or the end. The matter, when as we praise God, and celebrate his glory, Psalm 50. and last. Ephes. 5. 4. James 5. 13. And God's glory is the end of our speech, when as it is chiefly referred thereunto.
How doth our speech tend to our neighbors profit?
First and chiefly when it tendeth to his spiritual good and edification, as instructing the ignorant, counseling them that need counsel, comforting the afflicted, strengthening the weak, exhorting the sluggish, admonishing them that err, and rebuking them who willfully offend.
Secondly, when it tendeth to his temporal profit either for his honest delight in a witty and facetious way, called Vrbanity, which may be called the sauce that seasoneth truth, 2 Cor. 12. 15. or for his profit, when as it hath some necessary use for the good of his body or state.
What is the means of furthering this profitable truth in our speeches?
Curtesie and affability, which is a virtue whereby we are easily drawn to communicate with others, by talking with them in a human and courteous manner, with expressions of love and good-will: an example whereof we have in Christ, John 4. 7, 10. who for this cause was said to be a friend to publicans and sinners.
What is the remedy against the contrary vice?
Taciturnity, or seasonable silence, which is a virtue that keepeth counsel, and restraineth us from uttering secrets, or any unprofitable, unnecessary, and unseasonable speeches, which in the Scriptures is made a note of a wise man, Pro. 17. and last, 10. 19. Jam. 1. 19. and is commended to all, especially to women, 1 Tim. 2. 11, 12. and young men in the presence of their elders and betters, Ecclus 32. 9. And these two virtues, taciturnity and affability, must go together; for affability without seasonable silence degenerateth into vain babbling; and silence without affability into Cynicall sullenness, and sour churlishness.
What are the opposites to these virtues, and namely to profitable speech?
They are two: First, speech unprofitable.
Secondly, that which is hurtful.
What is unprofitable and vain speech?
That which is not referred either to God's glory, or our own or neighbors good, which is condemned in the Scripture, Psal. 12. 2. Deut. 5. 20. Tit. 3. 9. Pro. 30. 8. and accountable at the day of judgment, Matth. 12. 36.
What is hurtful speech?
First, that which tendeth to God's dishonor, as imprecations, blasphemies, rash and false oaths.
Secondly, that which tendeth to our own and neighbors hurt, and is opposed either to edification, or the temporal good of his person, name, or state.
What is speech opposite to edification?
Rotten and unsavory speech, Eph. 4. 29. which is called rotten, because it springeth from a rotten and poisonous fountain, and is also apt to infect and poison the hearers, 1 Cor. 15. 33.
What are the kinds of this rotten speech?
They are many: as by our words to miss-lead men, to give evil counsel, grieve the afflicted, to encourage men to run on in sin, to praise men in their evil courses, and the like.
What vices are opposed to Urbanity?
There are divers: some in the excess, as witty speeches wantonly wicked, scurrility, talkativenesse, and vain babbling. In the defect, such speeches as are foolish and unsavory.
What vices are opposite to Affability?
In the excess, counterfeit Complements, 2 Sam. 15. 5. Secondly, lightness and idle talk. And in the defect▪ Morosity, and churlish speeches.
What vices are opposed to seasonable silence?
Prating, and immoderate and unseasonable multiplying of words, Pro. 10. 19. Psal. 140. 11.
Secondly, futility, when men can hold in no secrets; but unseasonably vent out all that is in their minds, Prov. 15. 28. and 12. 23. and 29. 11. Ecclus 21. 29.
Thirdly, unseasonable suppressing of truth with silence.
You have spoken of conserving of truth, now speak of our fame and good name: and first show why it is to be respected?
We ought to have singular care of preserving of our own and neighbors good name, because it is no less dear to a good man then his life, Eccles. 7. 2. Pro. 15. 30. & 22. 1.
What is required to the conserving of our neighbors good name?
First, an internal disposition, care, and study of preserving it, which we shall show by these fruits: First, when we are glad of it, and rejoice in it, Rom. 1. 8. Coloss. 1. 3, 4. and are grieved when as it is blacked and blemished.
What other fruits are there of it?
They respect either our hearing, judgment, or reports.
Our hearing; first, when as we shut our ears to whisperers and slanderers; for their detractions and slanders cannot hurt our neighbors good name, if we will not hear and believe them, Pro. 25. 23. And this is a note of a Citizen of heaven, Psal. 15. 3.
Secondly, when as we willingly and cheerfully hear the praises of our neighbors, which is a sign of an honest heart, that is free from self-love and envy.
What is required in the judgment?
A candid and ingenuous disposition to preserve our neighbors fame, and in all things doubtful to judge the best of his words and deeds.
What are the fruits hereof?
Not to nourish hard conceits of him, but when they arise to suppress them, if the grounds of them be not very probable.
Secondly, not to believe rashly any evil of our neighbor.
Thirdly, to take and conster all things well done and spoken by him in the best sense.
Fourthly, to interpret and take things doubtful in the better part.
What are the fruits respecting reports?
Silence and secrecy: For it is a Christian duty to keep secret our neighbors faults, which proceed from infirmity and human frailty, unless it be to amend him by admonition or seasonable reproof, Lev. 19. 17. Matth. 18. 15, 16. Gen. 37. 2. 1 Cor. 1. 11. or to give warning to the hearer, that he may prevent some evil that is intended against him, Jer. 40. 14. Act. 23. 16. or to preserve him that he be not infected with the contagion of his sin with whom he converseth: or finally, when himself is necessitated to discover another's faults and crimes, lest by silence he become accessory unto them, as in case of Felony, Murder, or Treason, Eccles. 19. 8.
What are the vices opposite to these virtues?
To the care of preserving our neighbors name is opposed,
First, carelessness, as if it did not concern us, which argueth defect of love.
Secondly, a study and desire to detract from his fame, and to lessen his credit and estimation, which is a fruit of hatred and envy, Matth. 21. 15.
What are the vices opposite to those virtues which respect the means?
They are referred either to hearing, the judgment, or report.
What are those which respect hearing?
First, to have itching ears after such rumors as tend to our Neighbors infamy and disgrace, forbidden, Exod. 23. 1. Prov. 17. 4. which was Saul's sin, 1 Sam. 24. 10.
Secondly, to have our ears open to hear calumnies and reproaches, and shut to our Neighbors praises, which is a fruit of envy and self-love.
What are the vices which respect the judgment?
They are vices opposite to candid ingenuity; as first, suspiciousnesse, when we suspect evil of our Neighbor without just cause, and upon every slight occasion, 1 Tim. 6. 4. which is a false testimony of the heart.
Secondly, to believe rashly rumors reported from others, tending to the disgrace of our Neighbors, which have no sure ground; which was Putiphars fault, Gen. 39. 19. and David's, 2 Sam. 16. 3, 4.
Thirdly, hard and uncharitable censures; either in respect of their sayings and doings, sinisterly interpreting things well spoken or done, or taking things doubtful in the worst sense: or in respect of their persons, censuring and condemning them rashly, when as we have no just cause, 1 Sam. 1. 13. Acts 2. 13. Luke 7. 39. and 13. 1. Acts 28. 4.
What vice respecteth report?
First, when as men raise false reports against their Neighbors.
Secondly, when as they discover uncharitably their secret faults, especially arising from infirmity and human frailty, Prov. 10. 18.
What is opposite to the external profession of truth, concerning our neighbor, which ought to be charitable?
First, a malicious testimony, though true, which ariseth from malice and envy, and tendeth to a sinister and evil end, 1 Sam. 22. 9. Psal. 52. 3, 4.
Secondly, a false testimony, which is either simply false, as that 1 King. 21. 13. Acts 6. 13. or true in the letter of the words, but false in the sense, as that against thirst, Mat. 26. 60, 61. John 2. 19.
Into what sorts are testimonies spoken of in this Commandment to be distinguished?
They are either public, or private; and the public, either in the Courts of Justice, or out of them.
Of which doth this Commandment principally speak?
Of public and Legal Testimonies, which are to be regarded above others, because it is the judgment of God rather then man, Deut. 1. 17. 2 Chron. 19. 6. and therefore he that perverteth this judgment, maketh God himself as much as in him is, guilty of his sin of injustice.
What are the kinds of Legal Testimonies?
They are either of the Judge, or of the Notary, or the parties suing, contending and pleading, or of the Witness.
What is the Testimony of the Judge?
It is his sentence which he giveth in the cause tried before him.
What is herein required of him?
First, that before he give sentence, he thoroughly examine and find out the truth and equity of the cause, Deut. 13. 14. & 17. 4. & 19. 18. according to God's own example, Gen. 3. 9, 10. & 18. 21.
Secondly, that in passing sentence he judge according to truth, justice, and equity: for Judges must be men of truth, Exod. 18. 21. Secondly, just and righteous, Deut. 1. 16. & 16. 20. Lev. 19. 15. And thirdly, not just in a rigid and extreme way, according to the letter of the Law; but so as when there is just occasion he must moderate the rigor of the Law with equity, which is the true sense and life of the Law.
But is not the Judge to give sentence according to things legally alleged and proved?
Yes ordinarily. But if he undoubtedly upon his own certain knowledge know, that things are otherwise then they seem to be by Testimonies, pleadings and reasons alleged, he must judge according to known truth, and defend the cause, being just, which is oppressed by false evidences and reasons, or otherwise he shall sin against his own knowledge and conscience, Prov. 31. 8, 9.
What are the vices opposite hereunto?
They are two:
1. Rash.
2. Perverse judgment.
What is rash Judgment?
First, when as the Judge pronounceth sentence before the cause be sufficiently examined and known, Prov. 18. 13.
Secondly, when as they condemn any man before they have heard his cause, Acts 25. 15, 16.
Thirdly, when as they pronounce sentence, having heard one part only. So David, 2 Sam. 16. 4. Let such remember that of Solomon, Prov. 18. 17.
Fourthly, when as they in matters concerning life and death give sentence upon the single testimony of one witness, Deut. 17. 6.
When as truth is oppressed, and justice and right is perverted, whereby the wicked is acquitted, and the just condemned, Prov. 17. 15. which for the most part happeneth, because the Judge is corrupted with bribes, or accepteth persons, both which are forbidden and condemned, Deut. 16. 18, 19. Exod. 23. 8. Prov. 24. 23, 24. & 28 21. Lev. 19. 15. Deut. 1. 16, 17.
What must Judges do to avoid this?
They must ever remember that in the Seat of Justice they represent God himself, and in that regard are called God's, Exod. 22. 28. Psal 82. 1, 2. and therefore they must judge as God would if he were present, 2 Chron. 19. 6. which if they do not, they must expect that woe threatened, Isa. 5. 23. Neither must they protract suites, but put as speedy an end unto them as the cause will permit, Exod. 18. 17. 23.
What is the duty of the Notary?
That they commit things truly to writing, conserve them truly, and truly recite them.
What are the Persons suing and contending in Law?
They are either the principal, or less principal: The principal are the Plaintiffe and Defendant, to both which this common duty belongeth.
1. That they do not contend in Law, unless in their consciences they are persuaded that their cause is good & just; yea and necessary also.
2. That in pursuing of it they do not say or do anything that is false and unjust.
What are the vices opposite hereunto?
First, to commence suits out of a love and desire of contention.
Secondly, to produce false instruments, writings, proofs, seals, and suborn false witnesses.
What are the special corruptions of the Plaintiffe?
First, to calumniate upon a false or uncertain ground, Deut. 19. 16. So Haman, Esth. 3. 8. So Acts 25. 7.
Secondly, when prevaricating and trifling in the cause, they conceal and let pass weighty matters and heinous crimes, and insist upon those which are light, feigned, and impertinent; so as they may seem to dally and trifle with their adversary, rather then to contend in a legal manner.
Thirdly, when as they fall off, and hang back from a just accusation once undertaken.
What are the special sins of the Defendant?
To defend himself in a false way; which is done in a various manner.
First, by false speaking, in denying the fault whereof he is accused, and standeth guilty, as it is usual among us; whereas we should give glory unto God by confessing our sin, Ios. 7. 19. Job 31. 33. and not by denying the truth, to add sin unto sins
Secondly, by concealing and hiding the truth, which he ought to confess.
Thirdly, by answering indirectly; and so waving a just accusation. So Adam, Gen. 3. 12.
How else doth the Defendant offend?
First, by making an unjust appeal to protract the suit.
Secondly, by resisting a just sentence, which is to resist God's Ordinance in a lawful power instituted by him, and so to make himself liable to damnation. Rom. 13. 2.
Who are the persons that are less principal?
The Lawyers, who plead the cause of the parties and principals.
First, to undertake the defense of such causes only as in their judgment appear to be good and just.
Secondly, to defend them in a true and just manner.
What are the corruptions opposite hereunto?
First, wittingly, to undertake the defense of ill and unjust causes, wherein they sin; First, against God, whilst they labor to overturn truth and judgment, Eccles. 5. 7.
Secondly, against their neighbor: as First, against the Judge, in seeking to corrupt his judgment, that he may pass an unjust sentence: Secondly, against his Client, by encouraging him in a sinful course, if he prevail; or defrauding him of his money, if he do not: Thirdly, against his adversary, whom he woundeth, either in his body, goods, or fame, Prov. 25. 18.
Thirdly, against his own soul: first, in a sinful defense of an unjust cause, Exod. 23. 1. 2. Chr. 19. 2. Rom. 1. 31. 2. Secondly, by setting his tongue to sale to speak lies for fees, Prov. 21. 6. and with their tongue their souls also.
What other vice do Lawyers commit by handling of their causes in an evil manner?
They handle them ill,
First, by lying either for their client, or against their adversary; in both which they are guilty of a false testimony.
Secondly, by prevarication in betraying the cause of their Client, whilst they seem to defend it: and this is the worst kind of cozenage and theft.
What is the testimony of the witness which this Commandment specially respecteth, and what is required unto it?
First, that he be ready and willing to give his testimony when need requireth.
Secondly, that he do give a true testimony.
When doth need require it?
Either when lawful authority calleth for it; or when thereby he can do his neighbor good, Prov. 24. 11. Psal. 82. 4. Prov. 14. 25.
What are the vices opposite hereunto?
First, to detract and with-hold a true testimony. Secondly, to give a false testimony.
What do you think of this sin?
That it is odious, & abominable to God, Pro. 6. 18. and therefore God made choice of this sin as most heinous, to comprehend under it also sins of the like kind, as in the other Commandments forbidding murder, adultery, theft.
Secondly, because he addeth perjury to his false testimony.
Thirdly, because he sinneth against the Judge, whom he laboreth to pervert, against the Plaintiffe and the Defendant, Prov. 25. 18. and most of all against his own soul, as before, Prov. 19. 5. 9. & 21. 28. Deut. 19. 16. 19. Apoc. 21. 15. & 21. 8.
You have spoken of public testimonies in Courts of Justice: Now what are those which are given out of Courts?
They are either open and manifest, or else hid and secret.
What are those that are open and manifest?
They are either in the public ministry of the Word, or in public Writings, or in Elections.
How in the public Ministry?
He giveth therein a false testimony, who preacheth false Doctrine, which is repugnant to God's glory, or hindereth man's salvation, which God hath appointed to be punished with death, Zach. 13. 3. And the same is to be said of those who in their public writings broach errors, or oppose the truth.
How in elections?
When those are not preferred that are worthy, but those that are unworthy; for in elections men testify their excellency that are chosen before others.
What are the false testimonies that are hidden and in secret?
They are either in infamous Libels, which by the Civil Law disable a man from giving any testimony; or the spreading of false rumors, and scandalous reports, tending to the disgrace of our neighbors, Exod. 23. 1.
You have spoken of public testimonies, now what are private tectimonies, or the private profession of the truth with charity?
It is either of the virtues, or vices of our neighbors.
What is the duty which respects the virtues of our neighbors?
It is willingly to acknowledge, and ingenuously to commend, the virtues and good parts of our neighbors, both absent and present, to the glory of God that gave them, and the increase of virtue in him that hath received it, 1 Cor. 11. 2.
What is that duty which respecteth the vices of our neighbor?
It is freely to admonish and reprove him being present, Matth. 18. 15. Lev. 19. 17. Pro. 27. 5, 6. Psal. 141. 5. and in his absence to cover his faults, as far as will stand with justice and charity, 1 Pet. 4. 8.
What are the opposite vices?
They are two: Flattery, and evil speaking.
What is flattery?
It is fair and fawning speech, whereby a man is falsely and unworthily praised.
How doth the Flatterer offend?
First, in respect of the object, when they commend another either for a thing doubtful and uncertain, whether it be good or evil; or for a known evil, Pro. 28. 4. & 24. 24, 25.
Secondly, in respect of the manner, and that either in dissimulation, Pro. 27. 24. or above measure, Acts 12. 22.
Thirdly, in respect of the end, and that either for their own profit, as Parasites do; or for his hurt and ruin whom they flatter, Pro. 29. 5. Jer. 9. 8. Matth. 22. 16.
What is the second opposite vice?
It is evil speaking: and this is either against one present, by railing and reproachful words, tending to his discredit and disgrace, Matth. 5. 22. 1 Cor. 6. 10. and by scoffing and mocking, which is a kind of persecution, Gen. 21. 9 Gal. 4. 29. Or else against one absent, which is whispering, or obtrectation, or detraction.
What evils are in the vice of whispering?
Whisperers defame their neighbors, by discovering their faults and failings; dissolve all friendship between man and man▪ Pro. 16. 28. and sow dissensions between them, Pro. 26. 20.
Secondly, they spoil their neighbors of their good name, which is better then riches, Pro. 22. 1. and more sweet then a precious ointment, Eccles. 7. 2. and also of their friends, by sowing discord amongst them, Pro. 6. 19.
The blacking and branding of our neighbors good name by secret and malicious words; and that either by detracting from his virtues, or by malicious discovering of his vices.
What do you think of this vice?
That it is a grievous sin: for it deeply woundeth our neighbor in his life, goods, and fame. In which regard it is compared to Bows and Arrows that shoot in secret, Ier. 9. 3. 8. Psal. 64. 3, 4. to coals of Juniper, Psalm 120. 4. to a Sword, Psalm 64. 3. Proverbs 12. 18. to a Rasor, Psalm 52. 2. to the tongue of a Serpent, Psalm 140. 3. Eccles. 10, 11.
How should we keep ourselves from it, being naturally addicted to it?
By considering that the Scriptures forbid it, Lev. 19. 16. James 4. 11. and condemn it as an heinous sin, Psalm 50. 20. Ezek. 22. 9. Rom. 1. 30.
Secondly, because it is a sign of an hypocrite, who will declaim against the sins of others, that themselves may be thought religious, James 1. 26.
Thirdly, because above other sins it maketh men like unto the devil, who hath his name from slandering, being a slanderer from the beginning, 2 Tim. 3. 3. Tit. 2. 3.
Lastly, because God's heavy judgments and punishments are denounced against it, Psalm 50. 20, 21. Ezek. 22. 9. Psalm 52. 5. & 15. 3.
But is it not lawful to speak truly of our neighbors faults?
There are few detractors and back-biters do so, but either devise calumnies of things that are not, or add something that is untrue of their own. But though a man speak truth, yet if it be maliciously to do hurt, or out of a vain custom to keep their tongue in ure, he is a slanderer, and offendeth, if not against truth, yet against charity.
What is the chief cause of detraction?
To be curious in prying into other men's lives and manners, and negligent in looking into our own, and judging ourselves.
You have spoken of concerning our neighbors fame: now what is required to the conserving of our own?
Two things. First, that everyone have a care of preserving his own good name.
Secondly, that everyone give a true testimony of himself.
What is to be considered in the former?
Three things. First, what this good fame is. Secondly, how highly to be esteemed, that hereby we may be moved to this care of preserving it. Thirdly, by what means it may be attained unto and kept.
What is good Fame?
It is a good opinion and esteem which men conceive of others for their virtues and deeds well done. And this is highly to be valued, Proverbs 22. 1. Eccl. 7. 2. as being not only profitable to ourselves, but also unto others, who are refreshed with the smell of this fragrant ointment; and studiously to be sought after, Phil. 4. 8.
Wherein doth the care of conserving our good name consist?
First, in prosecuting, and using the means of getting it.
Secondly, in avoiding the means of both vain-glory, and also infamy.
What are the means of getting and conserving our fame and good name?
First, and above all things to seek God's glory, his kingdom and righteousness, and to glorify him by our serious study to walk before him in holiness of life, and the exercise of all good works, Mat. 6. 33. & 5. 16. Psalm 112. 6. 1 Sam. 2. 30. Prov. 10. 7.
Secondly, we must avoid the means of vain-glory, whereby men seek more the praise of men then of God, John 12. 43. & 5. 44.
Thirdly, to prefer the testimony of a good conscience, before the applause of men, 2 Cor. 1. 12.
Fourthly, to look more to the inward, then the outward man, and take more care to be good then to seem good, and to approve our hearts unto God then our outward actions unto men, Rom. 2. 29.
Fifthly, to avoid hypocrisy and dissimulation, which though for a time it may gain the praise of men, yet at length God will pull off this false vizard, and expose the hypocrite to shame and contempt.
Sixthly, to shun that glory which men seek to gain by vanity and vice, 2 Sam. 18. 18. which were to glory in our shame.
Seventhly, to abhor flatterers, and parasites, and to love those who faithfully admonish us when we err, and reprove us when we offend, 1 Kings 22. 18.
Eighthly, to be severe in judging ourselves, and charitable in censuring others, Matth. 7. 1, 2. For if we think well of others, they likewise will think well of us.
Lastly, not to undertake great matters above our strength to gain an opinion of our great parts and abilities, but to be lowly in our own eyes, Psalm 131. 1. Luke 14. 28, 29.
But may we not at all in our good actions seek the praise of men?
We may not principally, and in the first place aim at this end in performing our duties, but rather God's glory, and the adorning of the Gospel which we profess; yet if God cast upon us this blessing of a good name and praise of well-doing, as a vantage unto the bargain, it is not to be neglected; seeing contempt of others opinion of us, especially those that are good, argueth both arrogancy, and desperate dissoluteness; we must seek God's glory by good report, and evil report, 2 Cor. 6. 8. But if he be pleased to bless us with unaffected fame, let us thankfully accept it, and use it as encouragement in well-doing, Phil. 4. 8. Rom. 13. 3. 1 Pet. 2. 14.
What are the means of infamy from ourselves?
All manner of sin. For as sin is the cause of shame, so shame the punishment of sin. Therefore all sin is to be avoided of him that would preserve his fame. As first, open sins, Eccles. 10. 1. Yea not only the sin it self, but all appearance of it, 1 Thes. 5. 22. Rom. 14. 17.
Secondly, secret sins, which if they be not repented of, God will discover them to our shame, 2 Sam. 12. 12. if not in this life, yet at Christ's coming before men and Angels, Luke 10. 17. & 12. 2. Matth. 25. 31. Luk. 8. 17. 1 John 2. 28.
What are the means of infamy from others?
Either the opprobrious obloquies of Railers, or the rumors and whisperings of Back-biters and Sycophants, against which we are bound to preserve our fame by speaking, writing, and (if need be) the authority of the Magistrate; especially if we be public persons, whose infamy may prejudice the Church and Common-wealth.
You have spoken of conserving our fame, what say you to the second thing propounded, that is, a true testimony of ourselves?
Everyone is bound by this Commandment to give a true testimony of himself, as occasion is offered: For as we must speak nothing but truth of our neighbors, so also of ourselves.
How is this done?
Either by modest acknowledging that which is good in us, or ingenuous confessing that which is evil; or by denying a false good attributed unto us, modestly and humbly, or a false evil, wisely and warily.
What is opposite hereunto?
When as we give a false testimony of ourselves, by denying any truth; or affirm anything false concerning ourselves, whether it be good or evil.
May we then acknowledge that which is good in our selves without vanity?
Yes, if we do it with modesty, and chiefly to God's glory, from whom we have received all that is good in us, 1 Cor. 15. 10.
What is opposite to the profession of truth concerning ourselves?
First, an ironicall speech, whereby true good in ourselves is denied.
Secondly, boasting or bragging, whereby it is falsely arrogated.
How is the former vice committed?
Either out of simplicity, when in an humble conceit of themselves men speak as they think, though it be not true, and therefore do not properly lie, because their words agree with their mind; who are not wholly to be justified, because they speak that which is not true, yet their falsity is no more to be condemned then their humility to be commended. And such was the excuse of Moses, Exod. 3. 11. & 4. 10. 13. and of Jeremy, Jer. 1. 6
Or secondly, they speak worse of themselves then they are in their own opinion, and that either out of modesty, to avoid bragging; which though it cannot be wholly excused from being sinful, because it is ingratitude to God to deny his gifts, and so derogatory to his glory and bounty, and not free from lying, yet it is extenuated by modesty and humility; or else it proceedeth from a dissembled and counterfeit modesty and pride of heart, when men deny the good that is attributed unto them in a slight manner, to draw on double praise; and so men offend both in opposing truth by lying, and humility also by seeking praise in a cunning way.
What is the other opposite?
Boasting and arrogancy. For as we must truly profess the good that is in us, or done by us, to God's glory, when need requireth, in a modest manner; so must we carefully shun all vain bragging, in arrogating unto ourselves that good which belongeth not to us, or extolling it above due measure, seeing it cannot stand with modesty, Pro. 27. 2. and is opposite to God's glory, from which we so much detract as we arrogate to our selves, 1 Cor. 4. 7. John 5. 31.
In what respect doth the arrogant boaster offend?
Three ways; First, in respect of the object: Secondly, the manner: Thirdly, the end.
How in respect of the object?
When that he boasteth of that which is not truly good, but evil, which argueth desperate wickedness, as in Doeg, Psal. 52. 1. Phil. 3. 19. Gen 4. 23, 2 • . And such are those who glory in their drinking and whoring.
How in respect of the manner?
When this boasting is contrary to truth or charity: To truth, either in respect of the thing it self, or of opinion.
How in respect of the thing it self?
When he arrogateth to himself the good he hath not, or in a greater measure then it is: So Matth. 26. 33, 35.
How in respect of opinion?
Either his own, when he arrogateth that to himself which in his own opinion belongeth not to him: or the opinion of others, when his boasting exceedeth that merit and worth, which men truly conceive is not his due, or above that measure that he deserveth.
How doth he sin against charity?
Both in respect of God, and his Neighbor. In respect of God, either openly and professedly, as when he arrogates to himself that which is due only to him, Ezek. 28. 2. Exod. 5. 2. Esa. 36. 20. Dan. 3. 15. Or else more covertly and cunningly, when he spoils God of his glory, by attributing the praise of the good things he hath given him unto himself, Esa. 10. 15.
Secondly, in respect of his neighbor, when as his own praises tend to the disgrace of others, Luk. 18. 10.
How do men sin in respect of the end?
When as they boast and brag, either for their glory, which usually is accompanied with shame, Rom. 1. 22. Pro. 26. 12. Or for their gain, as when they glory in their skill to draw on profit; which is the practice of Empericks and Mountebancks, Acts 8. 9.
What is the confession of truth concerning the evil that is in us, or done by us?
It is either before God, or men: Before God we must confess our sins, if we expect to have them pardoned, Pro 28. 13. 1 John 1. 9. Psal. 32. 5.
How are they to be confessed before men?
So far forth as the glory of God requireth it, Josh. 7. 19. John 1. 10. or the good and salvation of our neighbors, or our own profit and necessity, James 5. 15. otherwise it is not necessary that we should lay them open to our own shame. But howsoever we may conceal that which is evil in us, yet when it is questioned we must not deny that which is true, nor confess that which is false in us: For by denying the truth, we lie, and add sin unto sin, Gen. 18. 15. and by confessing that evil falsely which is not in us, we also lie, and expose ourselves to disgrace and danger, 2 Sam. 1. 10. compared with 1 Sam. 31. 4, 5.
What is the Tenth Commandent?
Thou shalt not covet thy Neighbors House, thou shalt not covet thy Neighbors Wife, &c.
What is the sin chiefly here forbidden?
Concupiscence, that is, those secret and internal sins, which go before consent of will, and are the seeds of all other vices, of which sort are wicked and corrupt inclinations, thoughts, desires, which are repugnant to charity.
What is the end of this Commandment?
It respecteth either God, our Neighbors, or our Selves.
What is the end which respecteth God?
That He might show the perfection of that Charity which in His Law He requireth of us, and the excellency of it above all other human laws. For human and Divine Laws differ, as the Lawgivers themselves. And as God is a Spirit, who is omniscient and searcheth the heart, so He requireth spiritual obedience, Rom. 7. 14. and bindeth by His Law, which is spiritual, like Himself, not only the hand, tongue and outward man, as men do by human laws, but even the most inward, hidden and secret thoughts and desires of the mind and heart.
What is the end respecting our Neighbors?
That we might not think or desire anything tending to their hurt, but that with all the powers of our souls, we exercise Charity, in doing them good, not seeking our own good only, but theirs also, 1 Cor. 13. 5.
What is the end of this Commandment respecting ourselves?
That it might discover unto us our corruption, and how far we are from that perfection which God's Law requireth, Rom. 7. 7. 13. 24. Prov. 20. 9. Psal. 19. 13. and secondly, that it might be unto us a perfect rule of spiritual obedience, and might teach us chiefly to observe our hearts, Prov. 4. 23. to suppress the first and inward motions of sin, and to aspire to that original purity, that we had by Creation.
What was the occasion of this Commandment?
Threefold: first, the pravity of our hearts and thoughts, Gen. 6. 5. and 8. 21.
Secondly, the blindness and stupidity of our minds and hearts, which could neither see nor feel their own pravity and corruption, Rom. 7. 7, 8.
Thirdly, the error of our judgments, which suppose that our thoughts be free, and that concupiscence and first thoughts are not sins till they have our conscent, because they are not in our power to restrain them.
What is the difference between the spiritual obedience required in this and the other Commandments?
In that it not only requireth the internal obedience of the heart, with the outward man, as the rest do, but also restraineth the first motions and inclinations, which go before consent; If we had not rather say, that it is added to the other, as a full and more clear explication of that spiritual obedience, which is required in all the rest.
Now show the meaning of this commandment; and first, what is that concupiscence which is here spoken of?
There are two sorts of concupiscence, or of the affections of the heart; the first called the Irascible, conceived against things evil which we shu • , as anger, hatred, fear, grief, &c. The other called Concupiscible, conceived towards things good and desirable, as love, joy, delight, &c. And these are things either truly evil or good, or else so only in appearance.
Is all concupiscence here forbidden?
No, for there is some good and lawful, some evil and unlawful; the one commanded, the other forbidden.
What is lawful concupiscence?
It is either natural, or spiritual. Natural, that which desireth things good and necessary to our being, or well-being; as food, clothing, and other lawful comforts of this life.
Secondly, spiritual, which lusteth and fighteth against the flesh, Gal. 5. 17. and affecteth and coveteth after spiritual things, Psal. 119. 40.
What is opposite hereunto?
Vnlawfull and evil concupiscence, Col. 3. 5. which is also called concupiscence of men, 1 Pet. 4. 2. concupiscence of the flesh, Gal. 5. 16, 17. worldly concupiscence, Tit. 2. 12. lusts of the Devil, John 8. 44.
What are the kinds of this evil concupiscence?
Either habitual, or actual: Habitual, is an evil inclination and proneness to that which is evil, or an evil desiring of it, which is a part of original injustice, Rom. 8. 6, 7.
What is that evil concupiscence which is actual?
It is distinguished into two kinds.
First, in respect of the form.
Secondly, in respect of the object.
What is that which respecteth the form?
It is either inchoate and imperfect, which is an act of sensuality only, and the first and sudden motions of concupiscence, which go before the act of reason and the will, tickling the mind and heart with a kind of delight: Or it is formed and perfected, having also the act of the will joining with it, and consenting to it, 1 Thess. 4. 5.
What are the degrees of that inchoate concupiscence?
They are three: First, an evil motion cast into our minds, by either the Devil, the World, or our own Flesh, corrupting the sense, memory, or fantasy, whereby we have an hanging and hankring appetite after that which is our Neighbors, as thinking it fit and convenient for us.
Secondly, a longing after it, and wishing for it, following that motion.
Thirdly, a tickling delight, arising from a conceit of the pleasure or profit which we should have in the enjoying of it, James 1. 13, 14, 15.
How then doth sin grow from its first conception to its full growth?
Saint James in respect of the degrees of it compareth it to the conception, growth, and birth of an Infant, in, and from the womb, James 1. 14, 15.
The first is, the abstraction of the mind and heart from good to evil, by the evil motion and appetite, which may be called the carnal copulation between the heart, and sin, and Satan.
The second, inescation, and enticing of the heart with delight and consent unto it, as it were the retention of the seed.
The third, consent to the acting of it, which may be called the conception of it.
The fourth, deliberation after this consent, by what means and how it may be acted, which is the articulation and shaping of the parts and members.
The fifth is the acting of sin it self, that is the birth of it, which being borne causeth death: Which degrees and growth of sin may be observed in the example of Eve, Ahab, and David himself.
How may evil concupiscence be distinguished in respect of the object?
Into three kinds.
First, of pleasure, which is the lust of the flesh.
Secondly, of profit, which is the lust of the eyes.
Thirdly, of honor and glory, which is the pride of life, 1 John 2. 25.
What are the parts of this Commandment?
Two: First, the Affirmative: Secondly, the Negative: The first is here to be understood, the other is plainly expressed.
What is forbidden in the Negative?
Evil concupiscence, which is twofold, either original or actual.
What is original concupiscence?
Original sin, which is the corruption and disorder of all the powers and faculties of soul and body, disposing them to all that is evil: It is also called habitual concupiscence, which is nothing else but an evil inclination and proneness to the transgression of God's Law, which by corrupt Nature is bred with us.
How is it called in the Scriptures?
The old man, Ephes. 4. 22 Coloss. 3. 9. Sin inhabiting and dwelling in us, the Law of sin, the Law of the members warring against the Law of the mind, the flesh, the encompassing sin, &c. Rom. 7. 23. Gal. 5. 17, 24. Heb. 12. 1.
Is this to be reputed sin?
Yes, and a great sin, as may appear by these reasons.
First, because it defileth and corrupteth the whole man, soul and body, with all their faculties, powers, and parts; as the mind, will, memory, heart, affections, appetite; with all the members of the body, which it maketh to be the instruments of evil.
Secondly, it polluteth all our words and works, and maketh them all repugnant to the Law of God.
Thirdly, it is the root and fountain of all our actual sins, from which they grow and spring.
Fourthly, because it continually warreth against the spirit, and choketh and quencheth the good motions of it, Gal. 5. 17. 1 Pet. 2. 11.
Fifthly, because it maketh a man the slave of sin and Satan, Rom. 7. 14, 23.
Sixthly, because it joineth with the Devil and the World, and betrayeth us to their temptations, Eph. 2. 2, 3.
Seventhly, because it is an uncurable evil, seeing it so hangeth upon us that we cannot shake it off, Heb. 12. 2.
Eighthly, because it is but the more irritated by the Law of God, which should suppress it, Rom. 7. 8.
Lastly, because it maketh us children of wrath, and liable to everlasting condemnation, although dying in childhood, we should never commit any actual transgression: For death and damnation reigned even over them which had not sinned after the similitude of Adam. that is, by actual transgression, Rom. 5. 14.
But doth this Commandment extend to the prohibition of Original sin in the whole body, and all the parts of it?
No; for it forbiddeth sins committed against our Neighbors only, like all other Commandments of the second Table, as appeareth by the words themselves, and the Apostles epitomizing of this whole Table, in those words: Thou shalt love thy neighbor as thyself, Rom. 13. 9. And therefore, all original injustice, wicked inclinations, thoughts and affections are here only forbidden, as they respect our neighbors, and are opposite to charity; but as they respect God, and are repugnant to the love of him, they are forbidden in the first Table.
What are actual Concupiscences?
They are evil motions which are repugnant to charity.
What are the kinds of them?
They are either such as are vain and unprofitable, or such as are hurtful and pernicious.
How are they unprofitable?
So far forth as they fasten men's minds to earthly things, and thereby withdraw them from heavenly.
In what respects are they hurtful?
First, because they are instruments of sin, as they are fit objects to every sin in its kind: For if any objects are offered to the mind or senses, which self-love causeth them to think to be profitable, pleasant and desirable, concupiscence presently apprehendeth and catcheth at them to satisfy worldly lusts.
Secondly, They choke the seed of the Word in the hearts of carnal men, Mar. 4. 19.
Thirdly, They make men insatiable, knowing no end or measure in pursuing worldly things.
Fourthly, They cast men headlong, in whom they reign, into sin, Eph. 2. 3. and give them up to vile lusts, and a reprobate mind, Rom. 1. 24. Psal. 81. 12.
Fifthly, They fight against the soul, and if they overcome, bring it to destruction, 1 Pet. 2. 11.
How many ways are these motions evil?
Two ways, either in respect of the fantasy and cogitations of the mind, or in respect of the affections and imaginations of the heart.
When are the thoughts evil?
Then, and so far forth as they solicit and incline us unto evil.
Why do men think that thoughts are free, and not to be charged upon men, or called to account?
Foolish men think and say so, but the Scriptures say otherwise, and affirm them to be sins, Prov. 24. 9. as being repugnant to charity, 1 Cor. 13. 5. and therefore forbid them, Deut. 15. 9. enjoin us to confess them, and to crave pardon for them, Isa. 55. 7. Acts 8. 22. and though we sleight them yet God taketh notice of them, Psal. 94. 11. 1 Chron. 28. 9. Ezek. 11. 5. Psal. 139. 2. yea, he hateth evil thoughts, as abominable, Prov. 15. 26. Zach. 8. 17. and severely punisheth them, as we see in the example of the old world, Gen. 6. 5. and 8. 21.
How are these evil thoughts injected?
Either by Satan, or else arise from original concupiscence, and both of them either waking or sleeping.
How are they injected by Satan?
Either immediately by himself, 1 Chron. 21. 1. John 13. 2. Luke 9. 46, 47. or mediately by his instruments, as of old by the serpent. And that he may the more easily insinuate into his mind whom he tempteth, he often suborneth those that are nearest and dearest unto us to be his instruments, as we see in the example of Jobs wife, and Peter, Job 2. 9. Math. 16. 23.
But are these temptations to be reputed our sins?
Not if we repel and extinguish them, as fire in water: for Christ himself was tempted, yet without sin, Heb. 4. 15. But if we admit them, and do not presently reject them, they infect our minds and hearts with their poison, and become our sins.
How else do evil thoughts arise in us?
From our natural corruption, and habitual concupiscence, Luke 24. 38. Gen. 6. 5. Math. 15. 19. 2 Cor. 3. 5. And these thoughts arise in us, either waking or sleeping.
How are these motions evil, in respect of the affections of the heart?
These though they have not the consent of the will to act them, yet are they sinful in respect of the sins which arise from them, of which also they are the first degrees, as we see in the first boiling of anger in the heart, and of lust and unclean motions, which proceed from the defect of that charity and purity which God requireth in us, and afterwards produce the acts of murder and fornication, when the will consenteth unto them, Mat. 5. 22, 28.
Are there no degrees of these evil affections, and perturbations of the heart?
Yes, for they are to be considered either in their first beginnings, as they are the first motions of concupiscence, by which the mind is first withdrawn from its rectitude, and then the heart suddenly affected: Or else, when by the pleasure and delight in those first motions, they are tickled and enticed to retain them still, that they may enjoy a greater and more full measure of delight.
What followeth this pleasure thus retained and continued in the mind and heart?
Consent to the acting of the sin, which in God's sight is all one with the sin it self, seeing he reputeth the will for the deed, whether it be in good or evil, 2 Cor. 8. 12. Mat. 5. 28.
Why then, it seemeth that it were as good for a man to act sin; as to consent to the acting of it?
Not so: For though they be both sins, the one as well as the other, yet not equal, and in the same degree; but as the one is more heinous then the other, and more defileth the conscience, so maketh it a man liable to a deeper degree of hellish condemnation.
You have spoken of the degrees of evil affections: now show what are the kinds?
They are either concupiscible, about things affected and desired; or irrascible, about things which they abhor and shun; as sudden and rash anger, and the first motions of envy, &c.
How are the concupiscible distinguished?
By the Objects: for it is either the lust of the eyes, the lust of the flesh, or the pride of life, 1 John 2. 15. all which are forbidden in the first Commandment, as they are repugnant to the love of God: and in this Commandment, as they are opposite to the love of our neighbors; and so far forth as they are more secret and covert, and the first motions of concupiscence, and the first principles and degrees of the sins against our neighbors forbidden in the other Commandments.
You have shown what concupiscence is in the general; now show what it that special kind of it which is here expressly forbidden.
The concupiscence of the eyes, which is varied and diversified by the removing of divers objects.
But why is this rather forbidden, then any other kind?
Because it is the worst of all, and most pernicious, and therefore fittest to comprehend under it all the rest, as it is done in the other Commandments.
But why is it the most pernicious?
First, because it is the root of all the vices forbidden in the other Commandments, either in begetting or nourishing them.
Secondly, because it extinguisheth charity towards God, by turning the heart from him after earthly things, Ephes. 5. 5. Col. 3. 5. and towards our neighbors by disposing men's hearts to cruelty, lust, and covetousness; and making them averse to charity, mercy, and Christian beneficence.
Thirdly, because it is insatiable, Eccles. 4. 8.
Fourthly, because it is unquiet and restless, vexing the covetous mind and heart as it were hellish furies, 1 Tim. 6. 10. 1 Kings 21. 4.
Fifthly, because it is joined with self-love and envy.
Lastly, because it betrayeth men unto Satan's temptations to their destruction, 1 Tim. 6. 9.
But is all concupiscence here forbidden as unlawful?
No, but that only which is repugnant to charity towards God and our neighbors; that which is inordinate, and that which by unlawful means seeketh to be satisfied, and tendeth to an evil end, James 4. 3. Finally, that which is either immoderate, having no bounds, or else unjust, coveting that which is another man's, against their will and profit.
What are the objects which are here removed?
They are infinite and innumerable; but for examples sake, he insisteth upon some which men more usually and ardently covet after.
What meaneth he by the house of our neighbor?
Both his place of habitation, and his family, Genesis 17. and last. For a house is necessary to him that hath a family; which convinceth them of a great sin, that for every slight cause thrust their Tenants out of their houses, Esa. 5. 8.
What are the parts of the Family here numbered?
The wife, servant, maid, &c. The wife of another must not be coveted: for such is the union in marriage between man and wife, that it is unlawful to covet another man's wife; not only to commit adultery with her, but to enjoy her for his own, though by lawful means, and after the others death.
What are the other parts of the family?
Servants, men and maidens, whom we are here forbidden to covet, or to use any means to entice them from their masters to come to us.
For though this were a greater sin among the Jews, because they had a propriety in them, their servants being part of their goods: yet it is a sin also amongst us, as being against charity and the common rule of Justice, which enjoineth us to let everyone have his own, and to do to another as we would have him do unto us.
What other things doth this Commandment forbid to covet?
Our neighbors Ox, or Ass, which are here named, to comprehend all other goods, immovable, or moveable, because they are of most necessary use for man's life. And lest we should think it lawful to covet any other thing not here named, he includeth all in the last words; Nor any thing that is thy Neighbors: whether it be for necessity, profit, or delight.
What do you further gather from hence?
First, that those things are our Neighbors which God hath given him.
Secondly, that by this gift of God every man hath a propriety and distinct right in that he possesseth by virtue of this tenure.
Thirdly: that he ought to be contented with that portion which God hath given him, and not to covet another man's: and consequently, that the Doctrine and practice of the Familists, is erroneous and wicked.
You have spoken hitherto of the Negative part: now show what is the Affirmative.
Here is commanded a pure, charitable, and just heart towards our neighbors, 1 Tim. 1. 5. unto which, though none can attain in a legal perfection, yet ought all to desire and aspire unto it.
Wherein doth this purity consist?
In two things:
First, in original justice, and internal perfect charity, in which we were created.
Secondly, in spiritual concupiscence.
What is original Justice?
Not only an exact purity from all spots of unrighteousness, but also a disposition to perform cheerfully all offices of Charity and Justice.
What is spiritual Concupiscence?
It contains two things:
First, good motions of the Spirit.
Secondly, a fight of the Spirit against the lust of the Flesh.
What are those good motions of the Spirit?
Charitable and just motions, thoughts, desires, and affections, that all which we think or desire may be for our neighbors good. And this we must do frequently and constantly.
What is the fight against fleshly lusts?
When as being regenerate, and assisted by God's Spirit, we make war against the flesh, and the lusts thereof; and in all we may, labor to mortify, crucify, and subdue them, because they make war against our souls, and spiritual part, Gal. 5. 17. 1 Pet. 2. 11. Rom. 7. 23.
What are the means moving, and enabling us to perform the duties required in this Commandment?
They are either general and common; or else more special and proper.
What are the general means?
Such as tend to the conserving of the heart in purity, that it may shun all sinful concupiscence: As first, to walk with God; and so to demean ourselves at all times, and in all things, as being always in his presence, who searcheth the heart and reins.
Secondly, to observe and set a watch over our hearts, Prov. 4. 23. And first, that it do not admit any evil concupiscence. Secondly, that if it be admitted, it be not retained. And this care must be taken both when we be awake, that we keep our minds intent unto lawful and good things, Matth. 12. 44. And when we go to sleep, that by hearty prayer we commend them to God's keeping.
But what if the heart have admitted evil concupiscences?
We must strive and fight against them, and never be at rest, until we have cast them out, and extinguished them.
What further is required to the conserving of the heart in purity?
In the third place we must observe our senses, that they do not bring into our minds such objects as being apprehended, will stir up in us evil concupiscence, Gen. 3. 6. & 6. 2. Josh. 7. 21. 2 Sam. 11. 2. Matth. 5. 28. Job 31. Psal. 119. 37.
What are the special means to suppress or take away the concupiscence of the eyes?
First, we must mortify self-love, and not seek our own, but every man another's wealth, 1 Cor. 10. 24.
Secondly, we must pull out the eyes of envy.
Thirdly, we must labor after contentation, Phil. 4. 11. And to this end consider: First, how many want those good things which thou enjoyest, who are far more worthy of them. Secondly thine own unworthiness of the least of God's benefits. Thirdly, meditate on God's providence, and fatherly care, who provideth all things necessary for thy good and salvation.
What do you learn from this Commandment thus expounded?
That it is most impossible for any man to keep it. For who can say, that his heart is clean from the first motions of sin, and concupiscence that go before consent? Prov. 20. 9.
To what purpose serveth the knowledge of this impossibility?
To humble us in the sight and sense of our sins, which have made us subject to the wrath of God, and the curse of the Law; that so despairing in our own merits we may be driven out of ourselves, and with more ardent desire, fly unto the mercies of God in the satisfaction and obedience of Jesus Christ.
What other use are we to make of it?
That being by Christ freed from the curse of the Law, we study and endeavor to conform ourselves, our souls and lives according to the prescript rule of this holy and most perfect law, Matth. 5. 48. and that mortifying the flesh, with all the carnal concupiscences, and lusts of it, we be daily more and more renewed unto the Image of God in all holiness and righteousness, and walk worthy of our high calling, as it becometh Saints, Eph. 4. 1.
Hitherto we have treated of the rule and square of our Sanctification, viz. The ten Commandments:
Now wherein is the effect or exercise of Sanctification seen?
IN unfeigned repentance, and new obedience springing from thence. For the fruits of Sanctification, are; First, inward virtues, whereby all the powers of the mind are rightly ordered. Secondly, the exercise of the same, by putting those heavenly and sanctified abilities to holy use and service.
If then the exercise of Sanctification be first seen in repentance, what is repentance?
An inward and true sorrow for sin, especially that we have offended so gracious a God, and so loving a father; together with a settled purpose of heart, and a careful endeavor to leave all our sins, and to live a Christian life, according to all God's Commandments, Psalm 119. 57. 212. Or a turning of ourselves to God, whereby we crucify and kill the corruptions of our nature, and reform ourselves in the inward man, according to God's will.
What is it to crucify the corruption of our nature?
It is freely, and with all our heart to be sorry that we have angered God with it, and with our other sins, and every day more and more to hate it and them, and to fly from them.
How is this wrought in us?
It is wrought in us, partly by the threatening of the Law, and the fear of God's judgments, but especially increased by feeling the fruit of Christ his death, whereby we have power to hate sin, and to leave it: For when the sinner is once humbled with the terrors of the Law; he flieth to the comforts of the Gospel: and he there seeth in Christ Crucified, not only the mercy of God, discharging him of all his sins; but also how deep the wounds of sin are, wherewith he hath pierced his Savior, Zach. 12. 10. and how severe the wrath of God is against sin, even to the slaughtering of his own Son; and hence 1 Peter 4. 1. cometh he to hate his sins, Psalm 97. 10. as God hateth them, and to look back thereon with godly sorrow, 2 Cor. 7. 10. resolving forever after to forsake them all.
How is the reformation of ourselves newness of life wrought in us?
Only by the promise of the Gospel, whereby we feel the fruit of the rising again of Christ.
What doth ensue hereof?
Hereby we are raised up into a new life, having the Law written in our hearts, and so reform ourselves.
Wherein then doth repentance properly consist?
In a thorough changing of our purpose and desires from the evil which God's Word rebuketh in us, to the good which it requireth of us, Rom. 12. 1, 2. Esa. 1. 16, 17.
What is required in respect of the evil we turn from?
First, knowledge of the evil, then a condemning of the same, together with a judging of ourselves for it, and then with godly sorrow for that which is past, a hatred of it forever, and all this because it is sin, and displeaseth our God.
What is required in regard of the good we turn unto?
First, a knowledge and approbation of good to be done, with a purpose of heart to do it: then, an earnest love of the same, shown by care, desire, and endeavor.
Can men repent of themselves, or when they list?
No, for it is the gift of God, given unto them that are born again.
Is it sufficient once to have repented?
No, we must continue it always in disposition, and renew it also in act, as occasion is given by our transgressions, and God's displeasure: for there is none of God's Saints but always carrying this corruption about them, they sometimes fall, and are far from that perfection and goodness which the Lord requireth, and therefore stand in need of repentance so long as they live.
When then is this repentance to be practiced of us?
The practice of repentance ought to be continually, an abhorring of evil, and cleaving unto that which is good, Rom. 12. 9. for as much time as remaineth in the flesh after our conversion, 1 Pet. 4. 2, 3. yet at times there ought to be a more special practice and renewing thereof; as after grievous falls, Psal. 51. in fear of eminent judgments, Amos 4. 12. Gen. 33. 2, 3, &c. or when we would fit ourselves to receive special mercies, Gen. 35. 2, 3, &c.
In what manner must the especial practice of repentance in such cases be performed?
There must be
- 1. A serious search and enquiry after all sins, Lam. 3, 40. as Traitors against God; but especially special sins, Ier. 8. 6. Psal. 18. 23. as the Arch-rebels.
-
2. Humble confession
of Sins,
- 1. Of necessity unto God, with shame of face, and true sorrow of heart, Prov. 28. 13. Ier. 31. 18, 19.
-
2. Unto men conditionally,
Luk
17. 9. viz.
if either
- 1. The Church, for satisfaction of the public offense, do enjoin open acknowledgment, 2 Cor. 2. 6. Or,
- 2. Some personal wrong dedemand private reconciliation, Luk. 17. 4. Or,
- 3. The weakness of the laboring Conscience do require the secret assistance of a faithful and able Minister or brother, James 5. 16.
- 3. Fervent and faithful prayer, Psal. 51. 1, 2, &c. to God in Christ, both for pardon of what is past, verse 7. and for supply of renewing grace for the time to come, verse 10.
- 4. Promise of amendment and satisfaction to such as we have endamaged.
Seeing many do falsely pretend that they repent, how may we know that our repentance is true?
A true trial of ununfained repentance may be taken,
- 1. From the generality of it, viz. if it extend to the abhorring and shunning of all sins, Psal. 119. 128, 139, 24. and to the love and practice of all duties without reservation, Psal. 119. 6.
-
2. From the thorough
performance of
each part,
viz.
- 1. Hatred of sin, in spiritual warfare against it, and that even unto blood, if need be, Heb. 12. 4.
- 2. Of the love of righteousness, in bringing forth fruit worthy amendment of life, Matth. 3. 8. to wit, good works.
What is the spiritual warfare?
The daily exercise of our spiritual strength and armor against our adversary, with assured confidence of victory; for the state of the faithful in this life is such, that they are sure in Christ, and yet fight against sin, there being joined with repentance a continual fighting and struggling against the assaults of a man's own flesh, against the motions of the Devil, and enticements of the world.
How shall we overcome these enemies?
By a lively faith in Christ Jesus.
What is then our principal strength?
The powerful assistance of God in Christ, Ephes. 5. 10. who hath loved us, whereby we become more then conquerous, Rom. 8. 37.
What is our spiritual Armor?
The complete furniture of saving and sanctifying graces, called therefore the Armor of righteousness, 2 Cor. 6. 7. and the Panoplie, or the whole armor of God, Eph. 5. 11, 14, &c. viz.
1. The girdle of verity and sincerity.
2. The breastplate of righteousness, that is, holiness of life, and good conscience.
3. The shoes of the preparation (or resolution to go through with the profession) of the Gospel of peace.
4. The shield of Faith.
5. The helmet of the hope of salvation.
6. The sword of the Spirit, which is the sound knowledge, and wise application of the Word of God.
7. Finally, continual and instant prayer in the spirit.
Who are the Adversaries in the spiritual conflict?
They are either our friends proving us, or our enemies seducing and endangering us.
Who is that friend of ours for our probation, who entereth into conflict with us?
God himself, who though he tempt no man unto evil, no more then he can himself be tempted, I am. 1. 13. yet as a Master of defense enureth us to conflict, by contending with us even in his own person, viz. [ 1] sometimes by probatory commandments, Gen. 22. 1. or sensible apparitions, [ 2] Gen. 32. 24. but more ordinarily by striking our hearts with his terrors, Job 6. 4. withdrawing the comfort of his gracious presence, Psal. 77. 7. [ 3] leaving us for a time to ourselves, 2 Chron. 32. 31. that by our falls we [ 4] may acknowledge our weakness. Finally, exercising us under the cross and yoke of outward afflictions, Heb. 12. 5, 6. Rev. 3. 19.
How must we contend with God?
No otherwise then Jacob, Hos. 12. 3, 4. and other holy men have done; that is, by obedience, humility, patience, and fervent prayer unto God, who only enableth us to previle with himself, giving us the blessing and name of Israel, Gen. 32. 28.
What are those enemies of ours that seek to seduce and endanger us?
Whatsoever marcheth under the banner of Satan, the god and prince of the darkness of this world, 2 Cor. 4. 4. Eph. 6. 12. who sometimes immediately assaileth us with impious and odious suggestions, 2 Cor. 12. 7. Zach. 3. 1. But more usually employeth his forces or attendants, namely, the world, 1 John 2. 15. and the flesh, Gal. 5. 24. So that the faithful in this life have battle, both without, by the temptations of Satan, and the world; and within, by the battle of the flesh against the spirit.
How do these enemies fight against our souls?
By employing all force and fraud, to draw us by sin from the obedience and favor of God unto damnation, 1 John 2. 15.
What must we do being thus assaulted?
We must stand fast, being strong in the Lord, and in the power of his might, and taking unto us the whole armor of God, Eph. 6. 13, 14. that we may be able to resist in the evil day and to lead▪ captivity captive.
How shall we overcome?
By a lively faith in Jesus Christ.
To come then to these enemies in particular: What call you Satan?
The adversary or enemy of God and his people.
How may we be able to stand against his assaults?
First, we must labor to inform ourselves, that we may not be ignorant of his enterprises or stratagems, 2 Cor. 2. 11.
Secondly, we must boldly resist, I am. 4. 7. 1. Pet. 5. 9. that is, give no place or ground unto him, Ephes. 4. 27. or admit no conference with him, but rather neglect and despise his suggestions.
Thirdly, we must take the shield of faith in Christ, and his assistance, setting him on our right hand, who is mighty to save, Psal. 16. 8. Isa. 63, 1. whereby we may quech all the fiery darts of the wicked one, Eph. 6. 16.
Forthly, we must brandish against him the sword of the Spirit, that is, the word of God, Eph. 6. 17. after the example of our Savior, Mat. 4▪ 4. &c. keeping ourselves to that only which God revealeth to us, and requireth of us.
What is the first assault of Satan against us?
By subtlety he allureth us to sin, and therefore he is called a Tempter, and a Serpent.
How shall we overcome him in these temptations?
First, by faith in Jesus Christ, who overcame all Satan's temptations in his own person, that so we might overcome him.
Secondly, by resisting the inward motions, and outward occasions of sin.
How shall we do that?
By believing that we are baptized into the death and Resurrection of Christ.
What is the second assault of Satan against us?
He layeth fearfully to our charge our sins committed, and therefore he is called the Devil, and accuser.
How shall we overcome him in these accusations?
First, by faith in Jesus Christ, who hath justified us from all the sins for which Satan can accuse us.
Secondly, by all those comfortable promises of forgiveness of sins, which in Christ name are made unto us.
What is the third assault of Satan against us?
He seeketh by manifold inward terrors, and outward troubles, to swallow us up, and therefore is called a roaring Lyon.
How shall we overcome him in these terrors and troubles?
1. By faith in Jesus Christ, who was heard in all his troubles, to give us assurance, that we shall not be overcome in them.
Secondly, by faith in God's providence, whereby we know that Satan can do no more harm unto us, then the Lord doth permit him for our good.
So much of Satan our first enemy: What call you the World?
The corrupt state and condition of men, and of the rest of the creatures, which Satan abuseth as his storehouse, or armory of temptations, 1 John 2. 15.
How doth the World fight against us?
By alluring and withdrawing us to the corruption thereof.
What means doth it use?
First, it allureth us to evil, with hope of false pleasures, gain and profit, preferment and glory of this world, drawing us from our obedience to God, 1 Joh. 2. 16.
Secondly, otherwhiles with fear of pains, troubles, losses, reproaches, it discourageth us from our duty, and allureth us to distrust God's promises, Joh. 16. 33.
How may we withstand these temptations of the world?
By our faith, 1 Joh. 5. 4. which setteth a better world, even God's heavenly kingdom before our eyes, and so enableth us both to contemn, Heb. 11▪ 24, &c. and crucify, Gal. 6. 14. the love of this present world, and to endure manfully the threats and wrongs the reof, Heb. 11. 36, 37. both confessing Christ in peril, and suffering martyrdom for his sake, if we be thereto called, Rev. 12. 11.
How are then the pleasures, profits, and glory of this world to be overcome?
First, by a true faith in Jesus Christ, who despised all these things to work our salvation, and to make us overcome them.
Secondly, by faith in God's word, that feareth us from doing anything that is against his will.
And how shall we overcome the pains, losses, and reproaches of this world?
First, by a lively faith in Jesus Christ, who suffered all these things to work our salvation, and to enable us to suffer them.
Secondly, by a steadfast faith in God's promises and providence, that we shall want no good thing, and that all things seeming hurtful, shall be turned to the furtherance of our salvation.
So much of the World, the second enemy: What call you the Flesh?
The corruption of our nature wherein we were borne and conceived.
Doth that remain after Regeneration?
Yea, it dwelleth in us, and cleaveth fast unto us, so long as we carry the outward flesh about us.
How doth the flesh fight against the Spirit?
As a treacherous parte within us, being by Satan stirred up, and invegled with the baits of the world, or discouraged with the evil entreaty thereof, it fighteth on his side against our soul, 1 Pet. 2. 11. That is, our spiritual life and welfare, by continual lusting against the Spirit, Gal. 5. 24.
How is that?
First, by hindering, or corrupting us in the good motions, words, and deeds of the Spirit.
Secondly, by continual moving us to evil motions, words, and deeds.
What call you the Spirit?
The holy Spirit which God in Christ hath given us, whereby we are begotten again.
Do we not receive the Spirit in full measure and perfection at the first?
No; but first we receive the first fruits, and afterward daily increase of the same unto the end, if the fault be not in ourselves.
How doth the Spirit fight in us?
By lusting against the flesh.
How doth it lust against the flesh?
First, partly by rebuking, and partly by restraining in us the evil motions and deeds of the flesh.
Secondly, by continual enlightening and affecting us with thoughts, words, and deeds agreeable to God's will.
How may we withstand the temptations of our flesh?
By setting before our eyes the pattern of the death of Christ, and arming ourselves with the same mind, that it behooveth us also to suffer in the flesh, ceasing from sin, 1 Pet. 4. 1. hereto craving and employing the power of the same death of Christ, to subdue and crucify our carnal lusts and affections, Rom. 6. 2. &c. Whereto also belongeth the help and assistance of the Spirit, for the repressing of our inordinate desires of nature, 1 Cor. 9. 25.
So much of the spiritual fight: what followeth after a man hath gotten the victory in any tempatation or affliction?
Experience of God's love in Christ, and so increase of peace of conscience, and joy in the holy Ghost, Rom. 5. 3. 2 Cor. 1. 5.
What follows if in any temptation he be overcome, and through infirmity fall?
After a while there will arise godly sorrow; which is, when a man is grieved for no other cause in the world, but for this only, that by his sin he hath displeased God, who hath been unto him a most merciful and loving father, 2 Cor. 7. 8, 9. Matth. 26. 75.
What sign is there of this sorrow?
The true sign of it is this: when a man can be grieved for the very disobedience of God in his evil word or deed, though he should never be punished, and though there were neither heaven nor hell, 1 Pet. 2. 18, 19.
What follows after this sorrow?
Repentance renewed afresh, 1 Cor. 7. 11.
By what signs will this repentance appear?
By seven, 2. Cor. 7. 11.
1. A care to leave the sin whereinto he is fallen.
2. An utter condemning of himself for it, with a craving of pardon.
3. A great anger against himself for his carelessness.
4. A fear lest he should fall into the same sin again.
5. A desire ever after to please God.
6. A zeal of the same.
7. Revenge upon himself for his former offenses?
Thus far of repentance and the spiritual warfare accompanying the same: What are those good works wherein our new obedience is exercised?
That which proceeding from a person acceptable, is something of God commanded, performed in right manner, and directed unto a good end: namely, whatsoever thing is done of us, not by the force or conduct of nature, 2 Cor. 3. 5. but by the power of the Spirit of Christ dwelling in us, Rom. 8. 10. and according to the rule of the known will of God. Rom. 12. 2. unto the glory of God, 1 Cor. 10. 31. the assurance of our election, 2 Pet. 1. 10, &c. and the edification of others, 1 Cor. 10. 23.
How many things then are needful for the making of our actions good, and what properties are to be required in good works?
1. They that do them must first be such as are engraffed into Christ, and continue in him, that so their persons may be acceptable unto God.
2. They must be agreeable to the Law of God; and he that doth them, must know that he hath a warrant for his action from the Commandment of God.
3. He that doth them, must not only have a warrant for his action, and know that it is lawful, but he must also do it in that manner which God hath appointed.
4. He that doth them, must be persuaded in his heart that God alloweth them.
5. They must be done to that holy end for which God hath commanded them; namely, to glorify God, and to assure our own salvation.
Cannot all men do good works?
No, but only the regenerate, who are for that purpose created anew, and endued in some measure with the spirit of Christ, and power of his resurrection, and carry the Image of God in them, Ephes. 2. 10. 2 Tim. 2. 21.
What say you then of the good works of the unregenerate?
They do no good works, because they neither are as yet members of Christ, nor do offer them to God in the name of Christ, and therefore are the evil Tree, which bringeth forth only evil fruit, Mat. 7. 17, &c. Jer. 13. 23.
Is there no difference between those unregenerate, which keep themselves to their own wives, and those that take other men's: Or between him that stealeth, and him that liveth of his own labor, though not converted?
Yes verily: For the former actions are civilly good and profitable for maintenance of the society of men, and before God not so abominable as they which are committed against civil honesty; yet coming from some other cause (either of vain-glory, or of servile fear, or opinion of merit) then from faith, and consequently, the love of God, they are no better then sins, what show of goodness soever they have.
Is there no concurrence of nature in the doing of a good work?
Taking nature (in the common sense of Scripture) for that hereditary corruption that cleaveth to all the sons of Adam, Eph. 2. 3. 1 Cor. 2. 14. no good work hath any ground or help from nature, but is altogether contrary thereto, Rom 8. 7. But if we understand by nature, as Rom. 2. 14. the created abilities of soul and body, as the light of reason, liberty of the will, motion of the bodily members, &c. we acknowledge nature not to be the principal mover or guide, Mat. 16. 17. but the things moved and guided by grace in well doing, 1 Thes. 5. 23.
Do not our good works make us worthy of eternal life, or in some part justify us, or any whit merit and deserve the favor of God?
1. We are ten thousand times more indebted to God, then all our good works, or ourselves are worth.
2. We can do no good thing but that which cometh from God.
3. The righteousness which is able to stand in the judgment of God, must be perfect in all respects, but in many things we sin all. And again, our best works are imperfect, corrupt and defiled with sin, and therefore can deserve nothing at the hands of God, who being perfect righteousness it self, will find in the best works we do, more matter of damnation then of salvation: wherefore, we must rather condemn ourselves for our good works, then look to be justified before God thereby, Ps. 143. 2. Isa. 64. 6. Job. 9▪ 3.
Is there no works of man perfectly good?
No work of a sinful man is wholly free from sin, neither is there any good work perfect, no not of the most perfect in this life, by reason of the remainders of corruption, Isa 64. 6. Gal. 5. 17. but only the work of Christ, in whom alone there was no mixture of sin, 1 Pet. 2. 22.
But when our Sanctification here begun shall be perfected in the world to come, shall we not then be justified by an inherent righteousness?
No, but by the imputed righteousness of our Savior Christ, which being once given us, is never taken away from us.
How is pollution conveyed into the good works which God worketh in us?
There is (besides the work of his own hand, through the operation of his holy Spirit) a pollution in us, and an infection of ours, which cometh from the sin that dwelleth in us: as clear water put into an unclean vessel, or running through a filthy channel, receiveth some evil quality thereof.
Wherein do our good works fail of God's Justice?
Partly in the instrumental causes from which they proceed, and partly in the final cause or end whereunto they aim.
What are the instrumental causes hindering the perfection of our work?
1. Our understanding, in that the work is not done with knowledge, absolute and thoroughly perfect.
2. Our memory, in that our remembrance is enfeebled, and doth not so fully retain that which the understanding conceiveth.
3. Our will and affections, in that they are short of their duty.
4. Our body, in that it is not so apt and nimble for the execution of good things as is required.
Express this by a similitude.
We are in the instrumental causes like to a common Labourer, which being hired by the day, worketh with one hand whereas both are required, or worketh a piece of the day, being hired for the whole.
What is the final end wherein good works fail?
In that we have not so direct an eye to God's glory, or the good of our neighbor as is required; but look asquint, as it were, at those duties which are enjoined us: Like to those Artificers, who prefer their own credit in their skill before their Masters profit.
If then it be so that sin cleaveth to our best works, and maketh them sin, are not our good works sin? and are not all evil works equal?
No, doubtless, be it far from us to think it: For their imperfection is sinful, but the good work is not a sin, and even in bad actions (as hath been said) some are better, that is less evil and hurtful then others.
But seeing our works are thus corrupt, how can they please God? and why doth he promise a reward unto them?
First, the reward that God doth promise, is not for the desert of our works, but of his own grace and mercy.
Secondly, the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Savior Christ, for whose sake God covering the imperfection, accepteth and accounteth of, and so rewardeth them, as if they were perfect, 1 Pet. 2. 5. Exod. 28. 36, 37, 38.
What Doctrine is hence to be gathered?
A Doctrine of great comfort to the children of God to stir them up to abound in good works, since they are so acceptable to God and Christ Jesus: for when men know anything to be delightsome to their Prince, they will withal endeavor & strive for it: how much more then ought we to be pricked forward to the service of God, who quencheth not the smoking Flaxe, nor breaketh the bruised Reed, Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith, and for his sake? Matth. 10. 42.
Declare now the ends for which good works are to be done.
1. That by them God's glory may be advanced.
2. That by them we may show our thankfulness to God for all his benefits.
3. That by them we may be assured of our faith and election.
4. That by our good works we may edify others.
How may we edify others?
1. By encouraging and strengthening those that are good.
2. By winning those that are not come to God.
3. By stopping the mouths of the wicked, and of those that are incorrigible.
Is it not lawful to seek our own praise and merit by our good works?
No; for all our good works are imperfect, and salvation is only merited by the death and obedience of Christ, (as hath been said.)
But will not this Doctrine make men careless of well-doing:
No; for they that are engraffed into Christ, must needs bring forth good works; and good works are necessary, (as hath been declared) though not for merit, yet for God's glory, the edification of others, and our own assured comfort.
Are good works so needful, that without them we cannot be assured of salvation?
Yes; for though good works do not work our salvation in any part; yet because they that are justified are also sanctified, they that do no good works, do declare that they neither are justified, nor sanctified, and therefore cannot be saved.
Then they must much more be condemned, which commit sin, and lie in it.
Yea; for such are not only pronounced to be accursed by the Law, but also the Gospel hath pronounced, that they shall not inherit the kingdom of heaven.
What consideration may draw us to be zealous in good works?
That if we do well, we shall have well, as the old saying is.
But that is a hard thing to be persuaded of?
So it is indeed; because our hearts are naturally distrustful in the promises of God: As also our flesh, the world, and the devil do suggest unto us, that it is a vain thing to do good. Mal. 3. 14.
What remedy is there against this assault?
That it shall be well with them that do well, by the testimony of God himself, commanding the Prophet Isaiah to say so to the righteous, Esa. 3. 10. which ought to teach all men, that laying aside all their own opinions, and whatsoever seemeth good in their own eyes, they should rely wholly upon the direction of God.
What may be gathered of this?
That it is better to endanger ourselves with obedience to God, then with disobedience to rid ourselves out of appearance of trouble.
But why did the Lord thus charge the Prophet?
Because the wicked (as saith Malachi ) wearied God with their blasphemies, saying, that he delighted in their wickedness, Mal. 2. 17.
How secondly is that point confirmed?
By a continual practice and experience from time to time, as the friends of Job do well reason thereupon.
What is the third proof?
That since the Lord must do either good for good, or evil for good; and that it is absurd, yea blasphemous, to say that God doth evil for good; it must needs follow, that he will do good for good: for if a reasonable honest man would not requite kindness with unkindness; it can much less fall into the nature of God so to do; especially seeing he did then show kindness unto us, when we were enemies unto him.
How fourthly is it confirmed?
In that God is said to write up the good deeds of his servants into his book of Records, as the Kings of the earth are wont to do, Mal. 3. 16, 17, 18.
But this seemeth not so, since the wicked do so triumph over the godly, as if there were no difference?
A difference shall specially appear at the day of judgment, when by the sentence of the great Judge the wicked like stubble shall be consumed with fire, and the Sun of righteousness shall shine upon the just.
Is there no difference at all in this life?
Yes, inwardly: For the godly in doing well have always a good conscience, howsoever earthly things go with them; so that the green Sallet of herbs, or dry bread, is better to them then all the rich man's wealth; because the grace of God goeth with them whither soever they go, whereas the wicked have a hell in their conscience, how well soever they fare outwardly.
So much of good works in general: What special good works are commanded us in the Word of God?
The things which we give unto God, prescribed in the first Table; and the giving of alms to our needy Neighbor, touching which among all the duties of the second Table, our Savior giveth special direction in the sixth of Matthew, where he entreateth of prayer and fasting.
What are those things that we give unto God?
Prayers and Vowes, Psal. 50. 13, 14. & 66. 13, 14. which being special parts of God's worship may not be communicated to any other, Esa. 42. 8. & 48. 11.
What is prayer?
It is a familiar speech with God in the name of Christ, 1 John 5. 14. opening the desires of our hearts unto him, and so a lifting up of the mind, and a pouring out of the heart before God, for the more ample and free fruition of the good things we have need of, Psal. 50. 15. Jer. 33. 3. Lam. 2. 19. Phil. 4. 6.
How further is the necessity of Prayer considered?
Prayer is a key to open the Store-houses of all God's treasures unto us; and as by knocking we enter into the place we go to, so by Prayer we obtain those things we need. Also as men provide gifts to make way for favor, Pro. 17. 8. so Prayer is a gift to appease God's anger towards us, and as a hook to reach those things that are above our reach, and to put by those things that stand in our way and let us. Add hereunto, that it is so necessary, as without it the use and enjoying of the things we have is unlawful, 1 Tim. 4. 5. For as if we take anything that is our Neighbors without asking him leave we are accounted Thieves, so to take anything of God's (whose all things are) without asking them at his hand, is Felony. Finally, Prayer is a principal means serving for the strengthening and increasing of Faith, and for the further advancing and more plentiful effecting of the outward means of salvation, Jude 20. 1 Thess. 5. 17, 18. Psal. 4. 6, 7. And therefore the Apostles did not only say unto Christ, Increase our faith, Luk. 17. 5. but also, Lord teach us to pray as John taught his Disciples, Luke 11. 1.
What gather you hence?
That we can never honor God aright, in calling upon his name, unless we bring faithful and feeling hearts before him, James 1. 6, 7. 1 Sam. 1. 16.
Describe Prayer yet more largely?
It is a religious calling upon God alone in the name of Christ, by the titles wherewith in the Scripture he is set forth unto us, as well thereby to do service and homage unto the Lord, as to obtain those further things and Graces that are necessary for us. Or thus. It is the holy request of an humble and sanctified heart, together with thanksgiving Phil. 4. 6.) offered by the power of the spirit of Prayer ( Rom. 8. 26.) as a special service unto God ( Psal. 50. 15.) in the name of Christ ( John 14. 14. ) in behalf of ourselves and others, ( Ephes. 6. 18.) with assurance to be heard in what we pray for according to the will of God, 1 John 5. 14. James 1. 6.
Why do we call it a request with thanksgiving?
Because in all our Prayers there must both petition of the good things we need, and thankful acknowledgment of those things we have obtained, (1 Thess. 5. 17, 18.) As for those forms which contain neither supplication nor giving of thanks, as the Articles of the Belief, the Decalogue, &c. they may, and ought, for other good purposes, be committed to memory and rehearsed, Deut. 6. 7. but to use them as Prayers savoreth of deep ignorance, if not of superstition, Matth. 6. 7.
Why do you call it the request of the heart?
Not to exclude the use of bodily gesture, much less of the voice and tongue, in the action of Invocation, (therefore called the Calves of the Lips, Hosea 14. 2.) but to show, first, that the heart is on our part the principal mover and speaker in prayer, from whence both voice and gesture have their force and grace, 1 Cor. 14. 15. Psal. 45. 1. & 108. 1.
Secondly, that Prayer on sudden occasions may be secretly and powerfully offered, and is of God heard and accepted, when neither any voice is uttered, nor any bodily gesture employed, Exod. 14. 15. Nehem. 2. 4.
Why do you add, Of an humble and sanctified heart?
Because as in general none can pray, or do anything acceptable, Psal. 109. 7. but such as are truly regenerate and sanctified unto this and every good work, Psal. 51. 15. so in special (and for the present action of prayer) it is required as the sum of all sacrifices, that the heart be humble and contrite, Psal. 51. 17. acknowledging it own unworthiness by reason of sin, Dan. 9. 8, 9. feeling the want of God's grace and mercy, Psal. 143. 6. and submitting it self unto him, willing to be beholding for the least degree of favor, Luke 15. 18, 19.
What then is required of us, that our prayers may be holy?
1. That we pray with faith and assurance that God for Christ sake will hear us.
2. That we pray with fear and reverence of God.
3. That we pray with humility, and a lively sense of our own unworthiness to obtain anything at God's hands.
4. That we pray with a true feeling of our own wants, and an earnest desire to obtain those things for which we pray.
5. That our affections be agreeable to the matter for which we pray.
6. That we purpose to use all good means for the obtaining of those things for which we pray.
In brief, these be the special properties of true prayer. It must be
1. In faith, without wavering, James 1. 6.
2. In truth, without feigning, Psal. 145. 18.
3. In humility, without swelling, Luke 18. 13.
4. In zeal, without cooling, James 5. 16.
5. In constancy, without fainting, Luke 18. 1.
What learn you hence?
That even they which are most frequent and fervent in this duty had need to pray God to forgive their prayers, in conscience of their own frailties and infirmities, Esa. 38. 14, 15. Psal. 77. 9, 10. & 32. 3, 5.
What is the spirit of Prayer?
An especial grace and operation of the holy Ghost, Jude 20. called therefore the spirit of grace and supplication, Zacharias 12. 10. enabling us to pour out our souls unto the Lord, Psalm 62. 8. with sighs that cannot be expressed, Romans 8. 26. For the holy Ghost must be our helper in prayer, to teach us both what to pray, and how to pray, Rom. 8. 26.
To whom must we pray?
To God alone, and to none other. For 1. He alone is the searcher of the hearts, heareth the voice, and knoweth the meaning of the spirit of prayer, Psal. 65. 2. Rom. 8 27.
2. He is able to grant whatsoever we demand, Eph. 3. 20.
3. He challengeth our faith and confidence, without which we cannot pray, Rom. 10. 14. Wherefore seeing he alone hears all prayers, heals all sins, knows all suitors, Jer. 31. 18. 2 Chron. 7. 14. & 6. 30. 1 Chro. 28. 9. Psal. 44. 21. He alone hath love enough to pity all, and power enough to relieve all our wants and necessities, to him alone we are to pray, and to none other.
What learn you hence?
That seeing the Scripture forbiddeth us to communicate God's honor to any other, Isa. 42. 8. & 48. 12. such as pray either to Saints or Angels, Col. 2. 18. have forgotten the name of their God, Psal. 44. 20. which condemneth those of the Church of Rome, who would have us to pray to Angels and Saints departed.
Whether must we direct our prayers, to the Father, or the Son, or to the Holy-Ghost?
We must pray to the Trinity of Persons in the Unity of the Godhead; that is to say, to our God in Trinity.
In whose name, or for whose sake must we pray to God?
In the only name, and for the only sake of his Son our Lord Jesus Christ, Dan. 9. 17. John 16. 23, 24. the alone Mediator between God and man, 1 Tim. 2. 5. As of propitiation, so or intercession, 1 John 2. 1, 2. Rom. 8. 34. who through the veil of his flesh, and merit of his blood, hath prepared for us a new and living way, whereby we may be bold to enter into the holy place, Heb. 10. 19. in whom alone we are made the children of God, and have liberty to call him Father, Gal. 4. 5. Finally, in, with, and for whom God giveth all things that be good to his Elect, Rom. 8. 32.
Who are condemned by this Doctrine?
They of the Church of Rome, who teach us to pray in the name of Saints, and make them to be our Mediators between God and us.
For whom are we to pray?
For ourselves and others, us and ours; in a word, for all men, 1 Tim. 2. 1. even our enemies, Mat. 5. 44. because they bear the common Image of God, Jam. 3. 9. and blood of mankind, whereof we are all made, Act. 17. 26. unless it be apparent that any one hath committed the unpardonable sin, 1 John 5. 16. But principally, for such as are our brethren in Christ, and of the household of faith, Eph. 6. 18. Gal. 6. 10.
Secondly, for all sorts and degrees of men, especially public persons, as Rulers, and such as are in authority, 1 Tim. 2. 2. Ministers that watch over our souls, Eph. 6. 19. Col. 4. 3, &c.
What assurance have we that we shall be heard in what we pray for?
1. Because we pray to that God that heareth prayers, Psal. 65. 2.
2. And is the rewarder of all that come unto him, Heb. 11. 6. and in his name to whom who so asketh, God denieth nothing, John 11. 42. and therefore howsoever we are not always answered at the present, Psal. 77. 1. or in the same kind that we desire, 2 Cor. 12. 9. yet sooner or later we are sure to receive even above that we are able to ask or think, if we continue with constancy, patience, and importunity to sue unto him according to his will, Luke 11. 5. & 18. 1. 1 John 5. 14.
What things must we come to God in prayer for?
Not for trifles and toys, but for things needful and necessary, and such as God hath made us promise of; some whereof do immediately concern the glory of God, others the necessity of man; either in things belonging to this present life, or those especially which belong to the life to come.
But how can we remember all the promises that God hath made therein to ground our Petitions, especially being unletter'd?
There are general promises, that whatsoever we shall ask according to his will, it shall be given us, 1 John 5. 14. Again, whatsoever we read or hear that the servants of God have uncontrollably demanded in the Scriptures, or without special calling; that is a good warrant for us to demand at the hands of God.
Where then is that will of God revealed, according whereto we must direct our prayers?
Throughout the whole book of the Scriptures of God, which inform us as concerning other duties, so especially concerning this of prayer. Recording also for this purpose many excellent prayers, as of Moses, David, Daniel, Nehemiah, Paul, &c. But most absolutely in that passage or portion delivered by our Savior himself; and therefore commonly called, the Lord's Prayer.
What learn you from thence?
That for help of our weakness and rudeness in prayer, we are to look to the prayers of the holy men of God, set down in Scripture, according to the state wherein they were at the time of those prayers, may best sort with the special cases wherein we are when we pray. But especially, and above any other, yea above all of them together, we are to look unto that most absolute prayer which our Savior Christ hath taught us in the Gospel.
What is the special end and use of Prayer?
To recover our peace, and to nourish our communion with our God, Dan. 9. 9. Phil. 4. 6, 7. John 17. or 1 John. 1. 7.
What gather you hence?
That such as have least care, and make least conscience to call upon him, have also least acquaintance and acceptance with him, Psalm 14. 3.
What is the excellency of this duty?
It setteth head and heart, and all our best affections awork, giving God the praise of his Majesty and mercy, goodness and greatness both together, 1 Sam. 10. 12, 13. Jam. 5. 13. 14. Psal. 50. 23. and therefore it is compared to Incense or sweet perfume, Psalm 141 2. for that it is acceptable to the Lord, as perfumes are to men; and to the drops of honey, as it were dropping from the lips of the Church, as from an honey-comb, Cant. 4. 11. Thy lips ô my Spouse drop as the honey-comb, honey and milk are under thy tongue.
How can God so infinitely wise, take delight in our Prayers that are so rude?
Because in Christ he taketh us for his children; and therefore as Parents, rather take pleasure to hear their children stammer, then some other to speak eloquently; so doth the Lord take pleasure in the weak prayers of the Saints.
Hitherto of Invocation and Prayer in general: what are the parts thereof?
Two principally, ( Psalm 50. 15. 23. 1 Thes. 5. 17, 18. 1 Tim. 2. 1. Phil. 4. 6. Petition, or Request, (properly called Prayer) whereby we crave things needful; and Thanksgiving, or Praise, whereby we magnify the goodness of God, and give thanks for benefits received; to both which is annexed, confession of sins, and of the righteous judgment of God against them: at the view whereof we being humbled, may come more preparedly to prayer in both kinds.
What is Petition?
Petition, (or prayer properly so called) is a religious calling upon the name of God, by suit or request; in which we desire and beg all things necessary, Luke 11. 1, 2. 3. Phil. 4. 6, 7. Psalm 50. 15. And it is either for things of this present life, with this exception, so far forth as the same shall be thought good unto the wisdom of God; or (and that especially) for the things of the life to come, without exception, Matth. 8. 2. 2 Sam. 15. 25. 26.
What learn you of this; that it is a religious calling upon God?
First, that we may not rush unadvisedly into God's presence, but approach his Throne with fear and reverence, Heb. 12. 28. Eccl. 5. 1.
Secondly, that the best hearing is in heaven, and readiest help from God's hand, 2 Chron. 7. 14.
What do you mean by calling upon God?
Not the calling of the tongue, but the cry of the heart; as Hannah called upon God, when her voice was not heard, 1 Sam. 1. 13. and Moses cried unto the Lord, when yet he spake not a word, Exod. 14. 15.
What gather you hence?
That the heart without the tongue, may pray with fruit and feeling 1 Sam. 1. 10. But the tongue without the heart is nothing but vain babbling, Matth. 6. 7.
What do you mean by the name of God?
God himself considered in his attributes and properties, whereby (as men by their names) he is known unto us. Exod. 34. 6, 7. Psalm 145. 12, &c.
What learn you hence?
First, that neither any may claim, nor we may yield this duty, but where we may find the power and properties of the Deity, Psa. 44. 20. 21.
Secondly, that it is a good ground of prayer to stay our hearts on such of God's properties, as are best suiting with our necessities, 2 Chron. 20. 6, 7, 8, 9. Neh. 1. 5.
Thirdly, that they that will not settle their hearts on God alone by faith can never lift up their hearts to him alone in prayer, Rom. 10. 14. Psal. 44. 20. Lam. 3. 41.
Fourthly, that in every state and condition, they that pray best, speed best, and live best, Dan. 9. 23. Psalm. 50. 15. & 66. 18, 19.
It seemeth to be of no use to make our Petitions to God, seeing he both knoweth what we want, either for his glory or our good, and hath determined what to bestow upon us?
Yes verily: we must ask, and that continually; that is, at set times, without intermission, by the Commandment of Christ himself, bidding us ask and we shall receive, seek and we shall find, knock and it shall be opened to us, Mat. 7. 7. wherein we should rest: For as God hath fore-appointed all necessaries to be given us; so hath he also appointed the means whereby they should be brought to pass, whereof Prayer is a chief.
What other reason have you for this?
We should therefore pray for the things we have need of, that having received them, we may be assured we had them of God, and not by accident or fortune, as natural men say.
What, doth not God oftentimes bestow his benefits without Prayer?
Yes: both upon the wicked, either to provoke them to repent, or to make them inexcusable; and upon his own children: even as a loving father, in regard of his ignorant, and sometimes negligent child, doth give things unasked, even so doth God towards his.
Why will the Lord have us beg his blessings of him?
To exercise our faith in seeking, Mat. 7. 7. and our patience in waiting, Jam. 5. 10, 11. as also to stir up a feeling of our wants, Mat. 15. 22. and to quicken our affections unto good things, Phil. 4. 6.
What gather you hence?
That where the heart is faithless, the Prayer must needs be fruitless; for according to our faith it shall be unto us, Luk. 18. 11, 14. I am. 1. 6, 7.
But why doth not he answer when we ask, but delays to help us when yet he sees and hears us?
Because we are sometimes too haughty, and he will humble us; sometimes too hasty, and he will curb us, 2 Cor. 12. 7, 8, 9. sometimes we fail in the matter asking, we know not what; sometimes in the manner asking, we know not how; and sometimes in the end, asking we know not wherefore, I am. 4, 2, 3.
Doth he not sometimes delay us, when yet he purposeth to answer us?
Yes he doth:
First, because he loves to hear the voice of his own spirit in us, Rom. 8. 26, 27.
Secondly, because the suite may be good, and yet the season not so meet for us, Rev. 6. 10, 11. Acts 1. 7.
Thirdly, he takes pleasure in our constancy, being a fruit of faith and fervency, Luk. 18. 1. Mat. 15. 27, 28.
Fourthly, because such blessings as are won by long and strong prayers, are always esteemed very highly, received in humility, enjoyed in sobriety, and employed faithfully for man's good and God's glory, 1 Sam. 1. 20, 21. 1 Chron. 29. 14, 15.
What gather you hence?
That if we faint not in praying, we shall in due season be sure of a blessing, Luk. 18. 7, 8. And that when our God denies us, or delayeth us in that which seems good unto us, even then he gives us that which he knows is better for us, 2 Cor. 12. 8, 9.
What good means may we use to obtain the gift of prayer in some measure?
1. To get some true feeling of our misery, for sense of misery breeds suit for mercy, Matth. 15. 22.
2. Bring hungering and thirsty souls after grace and good things, Psal. 42. 1, 2. when the soul panteth most, the soul prayeth best.
3. Gather principles of knowledge, that the head may guide the heart, 1 Cor. 14. 15. for what we know is worth the having we will not lose for the asking.
4. Consider the examples of God's servants in like sorrows, and make like suits, Dan. 9. Nehem. 9. be thou as they were to him, and he will be to thee what he was to them.
5. Be well persuaded of Christ's ordinance, Master teach us to pray; Luke 11. 1. and of God's acceptance, reckon of him as of our father, Matth. 6. 5, 9. for according to our faith it shall be unto us.
6. Be resolute against sin, neither living in grosser iniquities, nor allowing lesser infirmities, Rom. 7. 15. so he will never shut out our prayers, not with-hold his mercies from us, Psalm 66. 19, 20.
7. In reading or hearing turn precepts into prayers; Lord give what thou commandest, and command what thou wilt: Duties enjoined, graces commended, blessings promised, and cursings threatened, do all quicken us to prayer, and furnish us with matter for the same, Matth. 5. 6, 7. Rom. 12. Ephes. 6.
But when for all this our prayers are few and faint, cold and weak, what special helps may we then have against our infirmities?
None better then to pray for the spirit of prayer, which helpeth and healeth our infirmities, and teacheth us both for manner, measure, and matter, to lay open all our necessities, Rom. 8. 26. Luke 11. 13. And secondly, call others which are best acquainted with the practice and power of prayer, to pray with us, being present, James 5. 14. and for us, being absent from us, Rom. 1. 9.
What be the signs of a sound prayer?
1. To use all other good means carefully, Acts 27. 23, 31.
2. To seek God's glory principally, Exod. 32. 11, 12.
3. To desire the best things most earnestly, Col. 1. 9, 10, 11.
4. To ask nothing but what God's Word warranteth us, 1 John 5. 14.
5. To wait patiently till he hear and help us, Psal. 40. 1. I am. 5. 10, 11.
What motives may we have to stir up our hearts to this duty?
Many and good: Because prayer is the voice of God's spirit in us, Rom. 8. 26. a jewel of grace bequeathed by Christ unto us, Luke 11. 2. It is the hand of faith, the key of God's treasury, the souls Solicitor, the hearts Armor-bearer, and the minds interpreter, Matth. 7. 7. Ephes. 6. 18. It procureth all blessings, preventeth curses, 2 Chro. 7. 14. sanctifieth all creatures, that they may do us good, 1 Tim. 4. 5. seasoneth all crosses, that they can do us no hurt, 2 Cor. 12. 18. Lastly, it keeps the heart in humility, the life in sobriety, strengtheneth all graces, overcometh all temptations, subdueth all corruptions, purgeth our affections, makes our duties acceptable to God, our lives profitable unto men, and both life and death comfortable to ourselves, Acts 9. 11. Eph. 6. 18. Jude 20. Act. 4. 24. & 7. 5, 9.
What are the lets and hindrances of Prayer?
There be some which hinder the power of it, as our ordinary infirmities, Mark 9. 23, 24. other which hinder either the practice or the fruit of it, as our customary and grosser iniquities, Psalm 66. 18.
What are the infirmities that weaken the power of Prayer?
Roving imaginations, inordinate affections, dullness of spirit, weakness of faith, coldness in feeling, faintness in asking, weariness in waiting, too much passion in our own matters, and too little compassion in other men's miseries, Psalm 32. 3, 4. Mark 9. 24. Isa. 38. 13, 14. Jonah 4. 2, 3.
What be the customary iniquities which hinder the practice of Prayer?
1. The profaneness of the Atheists, in not calling upon God, Psal. 14. 4.
2. The sottishness of the Papists, lifting up their hearts and hands to base Idols, Psal. 44 20.
3. The sensuality of the voluptuous drowning all his desires in delights, and his prayers in pleasures, 2 Tim. 2. 3, 4.
4. The stupidity of worldlings, that think they have no need of praying, but of carking and caring, toiling and moyling in the world, Luke 12. 17, 18. Phil. 3. 19.
5. The foolishness of the malicious, which because they will not forgive their brother a 100 pence, cannot pray to God to forgive them the 1000 Talents, Mat. 18. 32.
What be the gross sins that shut the ears of the Lord, and hinder the fruit of our Prayers?
1. Gracelesse hypocrisy, drawing near with our lips, but having our hearts far from him, Isa. 29. 13.
2. Shamelesse impiety, when turning our ears from his precepts, he turneth away his from our prayers, Prov. 28. 9.
3. Senselesse impenitency, when the cry of our sins unrepented of, drowns the voice of our prayers that are offered, Zach. 7. 13.
4. Mercilesse cruelty, when we either cause or suffer the afflicted to cry without hearing; the Lord hearing us cry in our affliction without helping, Gen. 42. 22.
What is the general subject of our requests?
Good, or evil; Good to obtain it, and evil to remove or prevent it, Col. 1. 9. 2 Thes. 3. 1, 2. That wherein we pray for good things is called supplication, 1 Tim. 2. 1.
That wherein we pray against evil, is called Deprecation.
What do you mean by Good or Evil?
Whatsoever is helpful or hurtful, either for soul or body, goods and graces, sins and sorrows, mercies and judgments, in spiritual or in carnal things, Phil. 1. 9. Luke 18. 13. Dan. 9.
What gather you hence?
1. That as Prayer is the key of the heart, to open all our necessities unto God, James 2. 9. so it is also the key of his treasury, to obtain his mercies from him, Mat. 7. 7.
2. That the gift of Prayer is a pledge and earnest penny of all other good gifts and graces whatsoever, Rom. 8. 26, 27, 32. and that so long as we can pray, the greatest evil cannot hurt us, Jonah 2. 1. 2 Cor. 12. 7, 8. nor the greatest good without Prayer, can ever be profitable unto us; 1 Tim. 4. 5.
Are we only bound to pray for ourselves by request for good and against evil things?
No; we are also bound to pray likewise for others; which kind of prayer is called Intercession, 1 Tim. 2. 1, 2.
What is Intercession?
It is the suit of the heart unto God for the good of others. As Abraham prayed for Abimelech, Gen. 20. 17. Jacob for his sons, Gen. 49. Paul for the people, 1 Thes. 1. 2. and they for him.
Why doth the Lord require this duty of us?
1. For communicating our gifts and his graces, James 5, 5. 14, 15.
2. For nourishing our love.
3. For increase of our comforts.
4. For mutual support and relief in all crosses.
What gather you hence?
That all such persons as are linked together in nearest bonds of society, are also mutually bound to discharge this duty, 1 Tim. 2. 1, 2. James 5. 10. As first, in the household of Faith, the stronger is to pray for the weaker, that he fail not, Phil. 1. 9. and the weaker for the stronger, that he fall not, 2 Thes. 3. 1, 2.
Secondly, the Sovereign for the Subject, that he may obey in piety and loyalty, 2 Cor. 6. 13, 14. The Subject for the Sovereign, that he may rule in righteousness and religious policy, 1 Tim. 2. 1, 2. and so in all societies, whether of public assemblies, or private families. Job 1. 5. Deut. 33. 6. 1 Chron. 29. 19.
What followeth of all this?
Strong consolation, that when we find small power or comfort in our prayers, the Lord hath ordained that we may seek and find both in the prayers of his Church and children, James 5. 14, 15. Acts 12. 5. 7.
You have now spoken of the first part of Invocation, namely Petition: what followeth?
The second; which is Praise and Thanksgiving, 1 Thes. 5. 18.
What is this Praise and Thanksgiving?
It is a reverent calling upon the name of God, wherein the heart being cheered with some taste of his goodness, acknowledgeth all from his mercy, and purposeth all for his glory, Luke 10. 21. 1 Chron. 29. 10, 11, 12, 13. And it is either in praising all his goodness, wisdom, power, and mercy; and generally for the government of his Church; or for those particular favors, that by Petition we have received from his merciful hand.
Whence doth this duty of praise arise?
As Petition ariseth from the feeling of our misery: so praise from the feeling of God's mercy: Petition beggeth what we want, and praise acknowledgeth what and whence we have it, Rev. 15. 3. 1 Chron. 29. 12.
What gather you hence?
That when the Lord hath granted unto us our Petitions, we are forthwith bound to render unto him his due praises, Exodus 15. 1, Psalm 66. 19, 20.
Wherein doth this duty of praise specially consist?
1. In emptying ourselves of all worthiness, Gen. 32. 10.
2. In acknowledging him the author of every good gift, and fountain of living waters, James 1. 17. Jer. 2. 13.
3. In speaking good of his name unto others, Psalm 40. 9, 10.
4. In rejoicing before him in all his mercies, Deut. 26. 11.
5. In resolving to bestow all for his honor and service, 1 Chro. 29. 2, 3.
Wherefore doth the Lord require praise and thanksgiving at our hands?
First, because it is the fairest and sweetest fruit of true Piety, Psal. 92. 1.
Secondly, it entirely preserveth God's glory.
Thirdly, it boweth the heart to true humility.
Fourthly, it is the condition of the Covenant, when he gives and we receive any mercy, Psalm 50. 15.
Fifthly, it provoketh others to faithfulness and cheerfulness in God's service, Psalm 95. 1.
Sixthly, it maintaineth the intercourse of mercies and duties betwixt God and man.
What be the properties of true praise?
1. It must be faithful, without glossing, with a simple, not with a double heart, Psalm 145. 18.
2. It must be plentiful. Psalm 18. 1, 2. If God give his mercies by showers, we may not yield our praises by drops.
3. It must be cheerful, 1 Chron. 29. 14. he gives freely, and we must offer willingly; for he loves a cheerful giver, 2 Cor. 9. 7.
4. It must be powerful with the best measure, with the best member Psalm 81. 1, 2.
5. It must be skillful, in the best manner, suiting his several properties, with their due praises according to the nature of the present blessings, Ex. • 5. 2. 3. Psal. 144. 1, 2.
6. It must be continual, as long as his mercy endureth, and life lasteth, Psal. 146. 1 Thes. 5. 18.
What means may we use to attain unto this duty?
1. Serious consideration of the great things he hath done for us so vile creatures, 1 Sam. 12. 24.
2. To desire to taste God's love in the least of his mercies, Genesis 28. 20, 21.
3. To give him a taste of our love in the best of our services, Psalm 116. 12.
4. To rest content with our allowance, and estate wherein he hath set us, Phil. 4. 11.
5. To compare our estates with many of God's Saints, who want many comforts which we enjoy, and feel many sorrows which we feel not, Psalm 147. 20.
6. To be faithful in all Talents, and fruitful in all graces, will be great means to make us praise God in all his mercies, Matth. 25. 23. Phil. 1. 11.
What motives have we to provoke us to this praise?
1. It is a good, comely, and pleasant thing to praise God, Psal. 147. 1.
2. It is his will thus to be honored, 1 Thes. 5. 18.
3. It is a duty of Saints and Angels, both here & hereafter, Luke 2. 13, 14.
4. It spreadeth abroad Religion, magnifieth and sanctifieth him that is most high, and most holy, Psalm 145. 1, 2, 3. Esa. 8. 13.
5. It keeps the heart from swelling, and the soul from surfeiting with God's blessings.
6. It fits the heart for further graces, and provokes the Lord to fresh mercies.
What be the special signs and marks of one that desires to be thanksfull and unfeignedly to praise God in all things.
1. Contentedness, Psalm 4. 11.
2. Cheerfulnes in the use of God's blessings, Deut. 26. 11. Psal. 63. 5.
3. Faithfulness in our duties, both of our persons and places.
4. Readinesse to draw others into the fellowship of God's praise, Psal. 66. 16. & 135. 1.
5. Rejoicing in God, even in the midst of many crosses, Job 1.
6. Fruitfulness in good words and works, John 15. 8.
7. A conscionable carefulness to take all occasions, and use all means to seal up our love, and set forth God's glory.
So much of the principal parts of Invocation, Petition, and Thanksgiving: Are we limited and bound in certain words, how and wherein to pray?
No verily; but we have a prescript rule, and perfect pattern of Prayer of all kinds, left us in that prayer which our Savior Christ taught his Disciples, and in them all succeeding ages, called the Lord's Prayer.
What is the Lord's Prayer?
It is an absolute Prayer in it self; and a Prayer giving a perfect direction to frame all others prayers by.
It is thought by some not to be a Prayer, but only a platform to direct all our Prayers by?
It is both a prayer which we both may, and ought to pray; and also a platform of Prayer, whereunto we are to conform, and by which we ought to square all ours: and therefore as St. Matthew biddeth us pray after this sort, Matth. 6. 9. so St. Luke biddeth us say; Our Father, &c. Luke 11. 2. the one propounding it as the most perfect platform to be imitated; the other, as the most excellent form to be used of all Christians.
What is the platform propounded in this Prayer, whereunto we ought to look?
It teacheth us both the manner how to pray, and the matter for which to pray. It teacheth us in all our prayers to whom, and through whom, and for what to pray. Also what difference to make of the things we ask, and with what affection we are to come unto God in Prayer.
What are the words of the Lord's Prayer?
They are thus set down in the 6. of Matth. 9. After this manner therefore pray ye,
Our Father which art in heaven, &c.
What do you observe here in general?
That Prayer is to be made in a language which we understand: for our Savior Christ taught his Disciples here in a Tongue which they understood, and not in an unknown Tongue; which condemneth the practice of the Church of Rome, which teach the people to pray in an unknown Tongue, contrary to Christ's practice here, and the will of God, who commandeth us to serve him with all our hearts, and therefore with our understanding as well as our affection.
What are the parts of this prayer?
They are three.
1. A Preface of compellation for entrance into prayer, in the first words, Our Father which art in heaven, &c.
2. A body of Petitions, containing the matter of Prayer, in the words following.
3. A conclusion for shutting up, for confirmation and close of prayer, in the last words, For thine is the Kingdom, &c.
What gather you of this, that there is a preface?
That Christian men are not to come malapertly or rashly without preparation, Eccles. 5. 1. Psalm 26. 6. Exod. 3. 5. for the Angel of the Lord standeth at the entry, to strike with hardness and blindness &c. those that come not with preparation: And if we make preparation before we come to an earthly Prince, and bethink us of our words and gesture, how much more ought we to do it when we come before the Prince and Lord of heaven and earth?
How are we to prepare ourselves?
Not only to put off our evil affections, 1 Tim. 2. 8. but even our honest and (otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, as of house, family, &c.
What doth the preface put us in mind of?
1. Of him to whom we pray.
2. Of our own estate in prayer, that we come unto God as to our father, with boldness, and yet with reverence of that Majesty that filleth the heavens.
What are we taught concerning him to whom we must pray?
That God, and God only (not any Saint or Angel) is to be prayed unto, Rom. 10. 14. Psal. 73. 25 For although there be other Fathers besides God, and others in heaven besides him, yet there is none which is our Father in heaven but God alone. Besides that, this being a perfect platform, a pattern of all prayer, it is evident that all prayers (as in other things, so in this) must be framed unto it.
Why do you here name the Father?
Because discerning the Persons, we pray to the Father, secretly understanding that we do it in the mediation of the Son, by the working of the holy Ghost; and so come to the first person in the Trinity, by his Son, through the holy Ghost; which form is to be kept for the most part, although it be also lawful to pray unto Christ, or to his blessed Spirit particularly, Acts 7. 59. 2 Cor. 13. 13, 14. if so be that in our understanding we do conjoin them, as those which cannot be separated in any actions either belonging to the life to come, or pertaining to this life.
Why must we pray to the Father in the mediation of Jesus Christ his Son?
Because God being displeased for sin, we can have no dealing with him, but only by the means of his Son, in whom he is well pleased, Mat. 3. 17. and in whom alone we have liberty to call him Father, Gal. 4. 5.
Why is it required that we pray by the working of the Holy Ghost?
Because the Holy Ghost assureth us that he is our Father: And whereas we know not what to pray, nor how to pray, the Holy Ghost doth teach us both.
What must we be persuaded of, and how must we be affected in Prayer?
Partly concerning
-
Our selves.
-
1. We must be truly
humbled, which is
wrought in us with a
certain persuasion,
- 1. Of our sinful misery and unworthiness to be helped.
- 2. Of the glorious Majesty of God in heaven that must help us.
-
2. We must have a
certain confidence
we shall be heard,
and this is wrought
in us by faith, being
persuaded that,
- 1. God loveth us as his own children in our Lord Jesus Christ.
- 2. Our Father being God Almighty, he is able to do whatsoever he will in heaven and in Earth.
-
1. We must be truly
humbled, which is
wrought in us with a
certain persuasion,
-
Others.
- 1. That all God's people pray for us.
- 2. We must be persuaded that it is our bounden duty to pray for others as well as for ourselves.
Why doth our Savior direct us to give such Titles unto God in the beginning and entrance of our Prayers?
That thereby we may testify, increase, and strengthen our faith in God, considering what he is to us, to whom we are about to pray, Heb. 11. 6.
What are we taught to consider from this, that we are taught to call God Father?
That God in Christ is become our Father, and giveth us, both the privilege, John 1. 12. and spirit of sons, Gal. 4. 6. so to call him.
What ariseth from hence?
First, confidence in his fatherly love and compassion towards us as his children, Psalm 103. 13. with assurance of obtaining our suites and desires, 1 John 5. 14, 15. For as young children desire to come unto their Fathers bosom, or to sit upon the knee, or in the Mothers lap: so we by prayers do creep into the Lord's bosom, and as it were, do stand between the Lord's legs, Deut. 33. 3. coming with boldness unto him, as unto our merciful Father, whose bowels are larger in pitiful affection then any parents, yea then the Mothers towards the tendrest child, if we come with faith and affiance, that he will grant what we require: For if parents will give good things to their children when they ask them, much more will the Lord give his spirit to them that ask it of him, without doubting, Mat. 7. 11. Luke 11. 13. and this doubting is the cause why many go away so often from prayer without profit and comfort, James 1. 5. which overthroweth the long and idle prayers of the Papists, who have not assurance of God's love towards them in the thing they demand.
Secondly, necessity of duty on our parts: that we both reverence, Mal. 1. 6. and imitate him, Mat. 5. 45. as our Father, Eph. 5. 1. 1 Pet. 1. 17.
Thirdly, that to come in any other name then our Savior Christ's, is abominable, which was figured in Moses, Exod. 24. 2. & 20. 19. and Aaron, Levite. 16. 17. But is notably set forth of the Apostle, 1 Tim. 2. 5. therefore it is abominable to come by Saints, as in Popery they do.
What is to be considered by this, that we are directed to call him our Father?
The nature of faith, which is to apply it home to himself, John 20. 28 Gal. 2. 20. Matth. 27. 46. Also, that our Savior Christ is the natural Son, and we his Sons by grace and adoption.
May not a man say in his prayer, My Father?
Yes verily, and that with warrant of our Savior Christ's example, Matth 27. 46.
Why then are we taught here to say, Our Father?
As the word Father directeth us to meditate upon the relation between God and ourselves, so the word Our directeth us to meditate upon the relation between ourselves, and so many as are or may be the children of the same father with us.
What doth this put us in mind of?
That we must at all times maintain or renew love and peace one with another, but especially when we make our prayers we must come in love, as one brother loveth another, and therefore reconcile ourselves, if there be any breach, 1 Tim. 2. 8. Esa. 1. 15. Matth. 5. 25, &c. Secondly, that we are bound to pray, and to be suitors to our God and Father one for another, as well as for ourselves, James 5 16. That everyone praying for all, and all for everyone, we may jointly increase and enjoy the benefit of the common stock of prayers, laid up in the hands of God.
Whereto do the words following direct us, when we say, Which art in heaven?
To the meditation of the glory, powerful providence, wisdom, and holiness of God, in which regard he is said to dwell in the high and holy place, Psalm 11. 4. Esa. 57. 15. not that he is excluded from earth, or included in heaven, or any place, who filleth all places, Jer. 23. 24. yea, whom the heaven of heavens is not able to contain, 1 Kings 8. 27. But first, because his wisdom, power, and glory, appeareth most evidently in the rule of the heavens, as of the most excellent bodily creatures, by which inferior natures are ruled, Psal. 19. 1, &c. & 8. 3. & 103. 9.
Secondly, for that in heaven he doth make himself and his goodness known to the Angels, and blessed Spirits of men, immediately, and without the helps and aids which we have.
Thirdly, because he communicateth himself and his goodness more powerfully to them then to us: and so God is said to be present in the Temple, and in the Elect.
Fourthly, because there, and not on earth, we should now seek him, Psalm 123. 1. Col. 3. 1, 2. where also we hope another day to dwell with him, in the same happy fellowship, which now the holy Angels and blessed souls do enjoy; which teacheth us not to have any fleshly conceit, but to have our cogitations above any worldly matter.
Fifthly, to teach us that as we come boldly to him as to a Father, so also we are to come with humility and reverence of his Majesty, who is so high above us; we wretched men being as worms crauling upon the earth, and he sitting in great Majesty in the highest heaven, Eccles. 4. 16. & 5. 1.
Sixthly, to teach us to pray not only reverently, but also fervently before him, so directing and lifting up our hearts to Almighty God, that our prayers may ascend into heaven, 2 Chro. 32. 20.
Seventhly, to increase our confidence in him, who is both ready and able to do all things for us, that acknowledging him to ride on the heavens for our help, ( able ) as in heaven to do for us whatsoever ( as a father ) he will, Psal. 115. 3. we may with full confidence in his power and love ask every good thing of him, Psalm 2. 8. Luke 11. 13.
Thus much of the preface: Now are we to come to the prayer it self: What is general unto it?
That our affections with zeal and earnestness ought to wait and attend on prayer, which appeareth by the shortness of all the petitions.
What is declared hereby?
The great affection we should have to the things we come for: which giveth a check to our cold prayers, where the understanding is witho •• the affection, and (as it were) the sacrifice without the heavenly fire • o lift it up, and make it mount into heaven, both in public and private prayers.
So much of attention general to the Prayer: What are the parts there • of?
A form of Petition, and of Thanksgiving.
What is taught hereby?
First, that whensoever we come unto God in Petition, we are 〈…〉 give him thanks, Phil. 4. 6. Luke 17. 17, 18. things not to be 〈…〉 means to make way for further graces, and benefits to be obtain •• ▪.
Secondly, that it is a fault of us (when we are distressed) in 〈…〉 to come unto God in Petition, but not to return Thanksgiving 〈…〉 benefits received.
How many Petitions are there in the Lord's Prayer?
Six, (equally divided, as it were, into two Tables) whereof 〈…〉 concern God, as doth the first Table of the Law; three do concern • our selves and our neighbors, as doth the second Table: For in the three first we make request for those things that concern God's Majesty, whose glory and service we are to prefer before our own good, John 12. 27, 28. In the three latter, for those things that concern the necessity of man, and our own welfare, which we must refer to the former, Psalm 50. 15. So that by the very order of the Petitions, we learn this instruction, that we must and ought first to think upon God's glory before anything that appertains or belongs to us, and that we should seek the service of God before our own good, John 12. 27, 28. yea, and prefer the glorifying of the name of God before our own salvation, Rom. 9. 3. As also by the order of the Commandments, which being divided into two Tables, the first concerns the Worship of God, the second ourselves.
What observe you from this?
Our hypocrisy: for were it not for ourselves and our wants, we would not come to God at all in prayer: As in Popery, all their prayers are for themselves, and their salvation, &c. whereas this word ( thy ) in all these Petitions doth shut forth the consideration of ourselves, to the end that we might have our minds altogether fastened upon the service of God.
What further observe you proper to those Petitions that concern the glory of God?
That as they must be begged in the first place, so must they likewise be performed with further zeal of spirit, and earnestness of affection: as may be gathered, in that they are propounded without any band or coupling of one with another.
How are the three first Petitions divided?
Thus: the first concerneth God's glory it self, the other two, the things whereby God is glorified; as when his Kingdom cometh, and his will is done.
What are the words of the first Petition?
Hallowed be thy Name, Mat. 6. 9. Luke 11. 2.
What is the sum of this Petition?
That in all things God may be glorified, That he, who in himself, his words and works is most glorious and holy, may be acknowledged and honored for such by us, Psal. 46. 8. 1 Pet. 2. 9.
Why is this Petition set before all?
Because it is that which ought to be dearest unto us, and for that all things are to be referred unto it, Prov. 16. 4. 1 Cor. 10. 31.
What is to be considered for the further opening of this Petition?
First, for the meaning of the words apart, then of them together.
What is meant by the word Name?
By the name of God, we are to understand God himself, 1 King. 5. 5. Isa. 26. 8. as he maketh known to us the fame and glory of his nature, otherwise inconceivable, Gen. 32. 29. For the name of God in the Scripture signifieth God himself; because the nature of a thing is taken for that it is the name of, as Acts 1. 15. his Essence, and all things by which he is known unto us.
What are those Names whereby God is made known unto us?
First, his Titles; as Jehovah, Elohim, the Lord of Hosts, and such like, Exod. 3. 14. and 6. 3.
Secondly, his Attributes and Properties; as his wisdom, power, love, goodness, mercy, justice, truth, Exod. 33. 18, 19, &c. & 34. 5, 6, &c. which being essential in him, are for our capacity expressed under the name of such qualities in us, and are called the names of God, because as names serve to discern things by, so God is known by these things.
Thirdly, also his memorials signified by his name, because he getteth glory by them.
What are these Memorials?
First, the works and actions of God; as the Creation and government of the world, Psal. 104. but especially, the work of redemption, Psalm 19. 14.
Secondly, the things that belong unto God; as his Worship, Word, Sacraments and disclipine; but especially his Word, Psalm 138. 2. & 19. &c. which is the book of grace, and the box of ointment, out of which the sweet savor of his name is most effectually poured, Cant. 1. 2, 3.
What is meant by the word Hallowed?
Sanctified and reverenced: for to hallow, is to set apart a thing from the common use to some proper end; and therefore to hallow the name of God, is to separate it from all profane and unholy abuse, to a holy and reverend use.
Can any man add anything unto God's holiness?
No, no, we cannot add any holiness unto God, or take any from him; but as God is holy in his properties and actions, and also in his Ordinance both in the Church and Common-wealth, so we desire they may be (and that not only by ourselves, but also by all men) acknowledged and reputed as they are worthy in themselves to be reputed and accounted. And in this respect only are we said to hallow his name, when we acknowledge it and honor it for such, Psal. 96. 7, 8. thereby (as it were) setting the Crown of holiness and honor upon the head of God: contrariwise, failing so to do, we are guilty of the profanation of God's holy name; not that he can receive any pollution from us, but only as a man that lusteth after a chaste woman is said by our Savior to be guilty of adultery with her, though she remaineth in herself spotless and undefiled, Matth. 5. 28.
May none else be glorified but the name of God?
When it is said, Hallowed be thy name, thereby is noted that no glory or honor should be given to anything in the world, but to the name of God, Esa. 42. 8. & 48. 11. further then they are instruments whereby we may arise to the glorifying of it; for God will not give his glory to any other thing, no not to the manhood of our Savior Christ.
What is to be considered in the words together?
That it is a singular benefit of God to admit us to the sanctifying of his name, and (as it were) to set the Crown (which is his glory) upon his head, and to hold it there, especially seeing he is able himself alone to do it; and when he would use others thereto, he hath so many Legions of Angels to do it, yea, can raise up stones to do it.
What do you then ask of God in this Petition?
That as God is glorious in himself, so he may be declared and made known unto men: that therefore God would have himself known and acknowledged by all men, but especially by myself, to be most holy; that whether we speak, think, or any way use his name, properties, works, or Word, we may do it holily, and with all reverence: That his wisdom, power, goodness, mercy, truth, righteousness, and eternity, may more and more be imparted unto me, and other of God's people: That he may be acknowledged just, wise, &c. in all his works, even in his ordaining of some to eternal life, and other some to everlasting destruction: That his infinite justice, and infinite mercy over all his creatures (but especially over his Church) may be reverenced and adored by all men, but especially by myself: That the name of God may be reverently and holily used of all men, but especially of myself: That when the glory of God cometh in question, between myself and anything that belongeth unto me, I may prefer that unto this: Finally, that God would vouchsafe to plant and increase in me and others such graces whereby his name may be glorified.
What are those graces for which we pray here in particular?
1. Knowledge of God, Psalm 100. 3. & 67. 2. That God would give us the knowledge of himself, his Word, and Works; for we cannot glorify his name unless we know it.
2. Beliefe of his Word, that we and others may sanctify God in believing his Word how unlike soever, John 3. 33. Wherefore Moses and Aaron are said not to have sanctified the name of God, because they believed not, Numb. 20. 12. Contrariwise Abraham glorified God in believing, Rom. 4. 20.
3. Fearing the Lord alone, and not men; That the Lord be our fear, Esa. 8. 12, 13. 1 Pet. 3. 14, 18.
4. Humility, (for ourselves and others) without which we cannot glorify God, as it is meet, Psalm 115. 1. 2 Sam 7. 18. Psal. 8. 4, 5. & 144. 3. Luke 1. 48.
5. Patience, (arising from thence) whereby we do willingly submit ourselves unto the correcting hand of God, as Eli, 1 Sam. 3. 18. & Hezekiah, Esa. 39. 8.
6. Thankfulness, that we may praise him for his benefits, more particularly where we are to hallow God's name, as well by praising it for the benefits we have received, as for his wonderful works in the Creation and government of the world, the Church especially.
7. Lips opened, and tongues tuned to speak of him with reverence, Psal. 51. 15. & 44. 1. & 45. 1.
8. A life so ordered, that men may say he is a holy God, who by his grace maketh us an holy people, Matth. 5. 16. 1 Pet. 2. 9. Tit. 2. 10. That according as we know the virtues of our good God; so the fruits of them may appear in ours, and all good people's lives, that so his name may be honored and praised, and he may get glory by the godly conversation of us and others.
What do we pray against in this Petition?
We pray against all ignorance of holy things we should know, Hos. 8. 12. and against infidelity and want of good works, whereby God wants of his glory: we pray against all lofty and high things that hinder that God only cannot be exalted, Esa. 2. 11, 12, 13, 14, 15, 16. especially the pride of our hearts, which we are to confess and lament, Prov. 8. 13. Against all false religion and profaneness, impatience, unthankfulness, Rom. 1. 21, &c. those tongue-worms of swearing, blasphemy, and irreverent speaking of God, Exod. 20. 7. Esa. 2. 11, 12, 13, 14, 15. Prov. 8. 13. together with all wickedness and ungodliness, whereby God's Name is dishonored. In a word, we pray that God would remove, and root out of our hearts, tongues, and lives, all such vices, by and for which his name is dishonored, especially an evil and scandalous life, for which the name of God and his religion is evil spoken of in the world, Rom. 2. 23, 24.
What doth this teach us?
Our dullness is hereby condemned, who by nature are so ill-disposed to glorify God, and to use his name holily and reverently.
What is to be considered in the second Petition?
Let thy Kingdom come, Matth. 6. 10. Luke 11. 2.
One of the means how to have the name of God sanctified, which is a dependence of the former Petition.
What is the sum of this Petition?
That God may reign in our hearts, and not sin; and that the Kingdom of our Lord Jesus Christ both by the inward working of his Spirit, and also by the outward means may be enlarged daily, until it be perfected at the coming of Christ to judgment; that the Kingdom of sin and Satan being more and more abolished, Acts 26. 18. Col. 1. 13. Christ may now reign in our hearts by grace, Col. 3. 15, 16. and we with him forever in glory, 2 Tim. 2. 12.
What is meant here by Kingdom?
That government which our Savior Christ exerciseth; first, in the world, then in the last day, both in the whole Church, and in every member thereof: For by the Kingdom of God we must understand here not so much that univerall sovereignty, which as Creator he exerciseth over all creatures, disposing them all to their proper ends for his glory, Esa. 5. 6. Psal. 95. 3, &c. as the spiritual regiment, Psalm 110. 2. 1 Cor. 15. 25. of the Church, and of all things, for the good of the Church: wherein God hath appointed Christ to be the King, Psalm 2. 6. Hos. 3. 5. the Saints his Subjects, Rev. 15. 3. the Word his Law, Job 22. 22. the Angels and all creatures his servants, Heb. 1. 6, the Ministers his Heralds, and Ambassadors, 2 Cor. 5. 20.
Finally, the Devils kingdom, Matth. 12. 26. that is, wicked Angels, and men enemies to the Kingdom of Christ, Luke 19. 27. his foot-stool, Psalm 110. 1.
How is this Kingdom said to come?
- 1. In regard of the means, where the word of the Kingdom is published, Matth. 12. 28. & 13. 19. Mark 4. 15.
- 2. In regard of efficacy, where from the heart obedience is yielded, Rom. 6. 17.
-
3. In regard of perfection,
it hath
these degrees.
- 1. Increase of grace in the time of this life, Matth. 13. 18.
- 2. The translation of blessed souls into heaven in the moment of death, Luke 23. 42, 43.
- 3. Finally, the full redemption of glorification of the Saints in soul and body in the life to come, Matth. 25. 34.
What do we then desire concerning the kingdom of God in this Petition?
We pray either for that he exerciseth in this world; or for that he exerciseth in the world to come, called the kingdom of glory.
How many sorts are there in that kingdom he exerciseth in this world?
Two: First, that he exerciseth over all men, and other creatures called kingdom of power: Secondly, that he exerciseth over all the Church called the kingdom of grace.
What desire we of God concerning the government he exerciseth over all Creatures?
That he would govern all the creatures, both in the natural course of things, and in the civil and domestical government of men, yea, in the rule of Devils themselves, in such sort as they may serve for the good of his Church, Psal. 97. 1. Mat. 6. 13. John 17. 2.
What desire we concerning his government in the Church?
That it may be here in this world enlarged, and that it may be accomplished in the last day, Psalm 112. 6. Isa. 62. 7.
What do we desire for the enlargement of it in this world?
That by Christ the head of the Church, God would govern his people to the perfect salvation of the elect, and to the utter destruction of the reprobate, whether open Rebels, or feigned hollow-hearted Subjects.
What great need is there that we should pray for the kingdom of God?
For that being taught, that we should pray that the kingdom of God may come, hereby we are put in mind of another kingdom of Satan and darkness, which opposeth strongly against his kingdom, Mat. 12. 24, 25. 2 Cor. 6. 14, 15, 16.
Why do all men naturally abhor Satan, even to the very name of him?
They do in words and show: but when they do his will, live under his laws, delight in his works of darkness, subject themselves to the Pope, and other his instruments; they are found indeed to love him as their father, and honor him as their Prince, whom in words they would seem to abhor: For as the same men are affirmed by our Savior Christ to approach unto God with their lips, and to have their hearts far from him, Mat. 15. 8. so are they in their lips far from Satan, but near him in their hearts.
What other oppositions are there against God's Kingdom?
The flesh and the world, Gal. 5. 10, 17.
What be the means we ought to pray for, that our Savior Christ may govern his Church in this world thereby?
Inward, and outward.
What inward things do we pray for?
That God would give his holy Spirit, as the chief and principal means, whereby our Savior Christ gathereth and ruleth his Church, conveying his spirit of knowledge, and good motions into his people: And consequently, we pray against the motions and temptations of Satan, and of our own flesh.
What are the outward things we pray for?
The means whereby the Spirit is conveyed; namely, the Word, and the dependencies thereof, the Sacraments and Censures.
What pray we for concerning the Word?
That it being the scepter of Christ's kingdom, Mar. 1. 13. the rod & standard of his power, Psal. 110. 2. Isa. 11. 4, 10. Isa. 44. 4, 10. & called the Word of the kingdom, Mar. 1. 13. & the kingdom of heaven, Mat. 13. may have free passage everywhere, 2 Thes. 3. 1. and may be gloriously lifted up and advanced; and it only having place, all not agreeable thereunto, and all traditions and inventions of men may be rejected.
What pray we for concerning the Sacraments?
That as they are the Seals of God's promises, and the whole Covenant of grace, so they may be both ministered and received in that pureness and sincerity, which is according to his Word, and all false Sacraments and sacrifices put underfoot.
What pray we for concerning the Censures?
That not only private persons, but the whole Church may be ruled by the line of God's Word, that so well doers may be advanced, and evil doers censured and corrected, according to the degree of their fault; and therefore, that all impunity or tyrannous tortures of conscience may be taken away.
What further do we pray for?
That God would furnish his Church with all such Officers as he approveth, that being endued with special gifts, may be both able and willing to execute their charge diligently and faithfully.
What further desire you in this Petition?
That where these things are only begun, they may be perfected; And that every Church may be polished and garnished, that Zion may appear in her perfect beauty, and so the Jews may be called, and so many of the Gentiles as belong unto Christ, and the contrary enemies may be either converted or confounded.