say by Adam his eating of the forbidding fruit all men and women became sinners and not only by imputation but by propagation their natures wholly corrupted and depraved and ver 19 By the disobedience of one to wit Adam many that is to say all men and women descending of him were made sinners And 1 Cor. 15.22 In Adam all died but first finned because sinners by his fall Now for the opening of this Point we propound these questions 1. What Adams condition was before this Fall 2. The cause of his Fall 3. The fall it self 4. How his whole Posterity became wholly corrupted with sin by his fall Qu. 1. What Adams condition was before his fall Ans We are to know that Adam was created 1 Holy 2. Happy 1. Holy He did not only know God and his will perfectly as far as such a creature was capable but likewise there was in every faculty of his soul and member of his body a holy disposition a holy conformity unto God and his will And so we are to understand these places Gen. 1.26 27. And God said Let us make man in our image after our likeness So God created man in his own likeness or image in the image of God created he him And Colos 3.10 And have put on the new man which is renewed in knowledg after the image of him that created him And so Ephes 4.24 And that you put on the new man which after God is created in righteousness and true holiness 2. Happy The Lord did create him happy as first Being placed in the Garden of Eden Gen. 2.8 A place of singular delight and pleasure and therefore called Paradise Our Saviour alluding to heaven by it Luke 23.43 saith he to the Thief upon the Cross To day shalt thou be with me in Paradise 2. In state of Innocency he had a blessed communion and fellowship with God Gen. 2.19 And out of the ground the Lord God formed every beast of the field and every foul of the air and brought them unto Adam to see what he would call them This intimates that Adam before his fall had sweet converse and communion with God 3. A kind of happiness was put upon Adams body it being created beautiful and glorious Gen. 2.25 And they were both naked the man and his wife that is to say Adam and Eve and were not ashamed Not that any uncomly thing is spoken of them but in this passage the Spirit of God would set forth the beauty and comliness of their bodies every part and member being so beautiful as they had no cause to be ashamed It was sin that brought in deformity and shame 4. Although Adam had a peculiar Calling to walk in the Garden to dress and keep Gen. 2.15 yet he was able to execute it without any pain or weariness as is evident Gen. 3.19 In the sweat of thy face shalt thou eat bread till thou return to the ground that is with pain and weariness but intimating that before his fall it was not so Lastly He was made Lord and King over all the visible Creatures Gen. 1.28 saith the Lord to Adam Have dominion over the fish of the sea and over the foul of the air and over every living thing that moveth on the earth Thus we see what Adams condition was before his fall we come to the second Question Quest 2. What were the causes of Adams fall Answ 1. Adam himself was the principal cause of his own fall and that by the abuse of his own free will he was made mutably changeably good as we may perceive by the tenor of Gods Commandment in which he forbids him to eat of the tree of knowledg of good and evil Gen. 2.17 Of the tree of knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye intimating his free will to eat or not eat of it he might have stood if he would or he might fall if he would It is true the Lord did not give him the gift of perseverance did not corroborate and confirm him with new grace neither was the Lord bound unto it Thus we see that Adams abuse of his own free will was the principal cause of his fall 2. The Divel and Eve were furthering causes of Adams fall First I say the Divel was a furthering cause of Adams fall and that by counselling and perswading He did not compel or enforce the will of Eve or of Adam for that he could not do but not long before having falne himself in hatred to God and envy to mankind he wondrous cunningly and craftily sets upon this mischief as is evident in the story Gen. 3.1 c. As first take we notice of the Instrument he makes choice of whereby to bring about this wicked Design he speaking in and by a Serpent and see we how the Spirit of God describes this Creature Gen. 3.1 Now the Serpent was more subtil then any beast of the field which the Lord God had made 2. That he begins with the woman the weaker Vessel And he said unto the woman that is to say the Divel by the Serpent Ye shall not surely dye 3. Observe how he begins by way of question as though he had been somewhat ignorant of the proceedings betwixt the Lord and our first Parents Yea hath God said Yee shall not eat of every tree of the garden and mark the ambiguity and subtilty of the question Yea hath God said Ye shall not eat of every tree of the garden Eve might understand this Question two wayes 1. As though the Serpent had asked her whether she and Adam might eat of none of the trees of the Garden or secondly Whether they might not eat of every one implying thus much that if they might not eat of every one the Lord dealt hardly and strictly with them and not liberally But Eve understands the latter way as appears in her answer ver 2 3. And the woman said unto the Serpent we may eat of the fruit of the trees of the garden but of the fruit of the tree which is in the midst of the garden God hath said Ye shall not eat of it neither shall ye touch it lest ye dye But in this her answer gives the Divel great advantage for the threatning being certain and absolute she makes a peradventure of it Lest ye dye Now observe how the Divel snatcheth at this ver 4. And the Serpent said unto the Woman Ye shall not surely dye As if he should say then it is not certain you shall dye if you do eat of it it may be ye shall die it may be you shall not And now not giving her the least breathing-time or respite he comes upon her very impudently ver 5 For God doth know that in the day ye do eat thereof then your eyes shall be opened that is ye shall see that ye never saw And thus he accuseth God of envying and hindering their good
estate nay further and ye shall be as gods knowing good and evil promising a kind of divinity unto them if they would eat of the tree forbidden Upon this the woman held forth no longer but consents yeilds and seduceth her husband and so he falls ver 6. And when the womnasaw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she took of the fruit thereof and did eat and gave also unto her husband with her and he did eat And thus we see that the Divel and Eve were furthering causes of Adams fall Object But may some men say had not the Lord a hand a stroke in Adams fall Answ He did oversee and order it because nothing comes to pass but by his providence but yet he was no way the cause of it James 1.13 God tempts no man to sin he did decree to permit it but not as it was a sin against his commandment but as it might tend and serve for the manifestation of his justice and mercy Thus we see into the causes of Adams fall Now we come to the third question Quest 3 What was the fall it self Answ It was the eating of the forbidden fruit But before the outward act observe their falling into this sin by degrees Gen. 3.6 As first they beheld it 2. desired it 3. took it Lastly did eat of it And we must not think this sin of our first parents Adam and Eve little but great and grievous It being not only the offence of a great and infinite God but of a good and bountifull God they having liberty to eat of all the trees in the Garden save one Gen. 2.16.17 Of every tree in the garden thou mayest freely eat but of the tree of knowledg of good and evill thou shalt not eat of it And then it being but such an easie commandment to keep but the fruit of one tree to forbear And further do but see what a company of sins it containes and therefore it is called the fall it being not one sin but many As 1. Infidelity our first parents doubting of the truth of divine threatning 2. Idolatry They beleeving the Divel more then God 3. Horrible unthankfulnesse They conceiting God to envy their good estate 4. Curiosity They affecting more knowledg then God had allotted them 5. Intolerable pride and ambition they desiring to be equal with God 6. Murder both of themselves and whole posterity Thus we see into the fall it self and so come to the fourth question Quest 4. How all naturall men and women become wholly corrupted with sin through Adams fall Ans By generation A Serpent engenders a Serpent and a sinfull Parent begets sinful children Gen. 5.3 And Adam lived an hundred and thirty years and begat a son in his own likeness after his image not according to the image in which he was first created but in the image Adam was then in to wit corrupt Adam was created a publick person and to stand or fall for his whole posterity but he falling his whole posterity fell in him and so are sinners by imputation and not only so but by his fal he corrupted our nature and nature being corrupted corrupts the persons of all men and women absolutely descending of Adam To this purpose Job 14.4 Who can bring a clean thing out of an unclean Not one And Psal 51.5 I was shapen in iniquity and in sin did my mother conceive me David here speaks of the original sin wherein he was bred and born For we are to know that as original corruption in us is the cause of all our actuall transgressions so this original corruption is the punishment and fruit of Adams first actuall sin Object But may some men say me thinks regenerate Men should beget regenerate Children Answ Men do not beget children as they are regenerate but as they are men A circumcised Jew did beget children uncircumcised and clean seed being sowen comes up with straw chaffe c. Now we come to the Uses Vse 1. To reprove divers persons 1. Such as trust to their own strength are confident in it Did Adam fall created holy and righteous and do we presume upon our own strength It is a wonder to observe how many men and women offer themselves to the occasions of sin and tell them of the great danger therein they will reply no provocation to sin can stir them no bad company can infect them 2. To reprove such as trust Satan he told our first Parents of great matters following his counsell but in their woful experience they found him a horrible liar So his temptations being yeelded unto he promiseth us much pleasure and gain but alas yeelding we find the clean contrary at one time or other if not for the present yet afterwards 3. To reprove such as do not trust the word of God This was the fault of our first Parents and so they let a world of sin into the world where the threatning was absolute they question and make a peradventure of it Even so do the most at this day with the threatnings of God they question them do not believe them And hence it is they do no more refrain sin give themselves liberty in all abominable courses Vse 2. To exhort and that two wayes 1. That we would more and more acquaint our selves with the Original of our mifery to wit Adams fall This Truth so necessary to be known is only revealed in the Word was not known to the body of the Gentiles before the coming of Christ And how many of our common people at this day are upon the matter ignorant of it But let us labour for knowledg and sense thâ— way that so we may be the more induced to seek after the second Adam and his benefits 2. To exhort Parents seeing by Adams fall they are instruments to convey original sin to their children and so consequently all manner of hurt that they would labour the more earnestly to be instruments of their good by praying for them and with them by admonishingthem bringing them to the Publike Means and by walking before them in all holy example Oh how can Parents be too careful this way when they have been Instruments to bring them into such a woful estate Parents which beget and bring forth children and do not earnestly labour their Regeneration beget and bring forth children as much as in them lies for the Divel and not for God for the enlarging of hell and not for the enlarging of heaven And thus far touching the third member of the second Principle MEMBER IV. And so are become slaves of Satan Doct. EVery one in the estate of corrupt nature is the Divels slave is the slave of the Divel This assertion the Scripture makes very plain and evident as Act. 26.18 The Apostle Paul being sent to the unconverted Gentiles the Lord acquaints him that his business unto them was to open their eyes to turn
the Law that is to say by his holiness or inherent Righteousness but by the faith of Jesus Christ that is to say but by faith only apprehending and applying Christ the material and merit orious cause of Justification And to the same purpose Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law And see Believers up and down in Scripture renouncing their works in the way of Justification as David Psal 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And Isai 64 6. see what the Church saith We are all as an unclean thing and all our righteousnesses are as filthy rags So John the Baptist Mat. 3.14 to Christ I have need to be baptized of thee And the Apostle Paul Philip. 3.12 Not as though I were already perfect And the Apostle James James 3.2 In many things we offend all and so 1 John 1.8 If we say we have no sin we deceive our selves and there is no truth in us The Papists so erring in this weighty doctrine know them to be in a wofull and desperate estate and especially in regard of this last errour Gal. 3.10 As many as are of the works of the Law that is look to be justified by their works and inherent righteousnesse are under the curse And Gal. 5.4 Christ is become of nonâ— effect unto you whosoever of you are justified by the law that is to say so many of you as hope to be justified by your works have no benefit by Christ Vse 2. For the great comfort and consolation of all true beleevers they are justifyed persons and that this is no small ground of comfort is plain if we seriously consider the parts of justification As first sins remission all a mans sins to be blotted out of the book of Gods remembrance and never to be imputed unto him Let us hear what David saith in this case Psal 32.1 Blessed is he whose transgression is forgiven and whose sin is covered And no marvel that this is Davids judgment sin being the greatest evil and the proper cause of all other evils and further this being an infalliable truth the cause being taken away the effect must needs cease all afflictions and judgments then being but trials or fatherly chastisements The Ministers of God must comfort the people of God Isa 40.1 Comfort ye comfort ye my people saith your God but how and upon what ground See verse 2d. Speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned and this is the course our Saviour takes with the palsie man Mat. 9.2 Son be of good chear thy sins are forgiven thee and when he would comfort the penitent woman Luke 7.48 he said unto her thy sins are forgiven Hence indeed to wit from assurance of sins pardon and reconciliation with God ariseth that peace which passeth all understanding Phil. 4.7 no heart being able to conceive the worth of this peace but that only that hath felt and enjoyed it so then this part of justification unto the true beleever is no small ground of comfort And if we consider of the other part of justification to wit the imputation of Christs righteousnesse is not that likewise unto the true beleever a ground of comfort see Isa 61.10 where the Church speaking of this righteousnesse saith I will greatly rejoyce in the Lord my soul shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegrom decketh himself with ornaments and as a bride adorneth her self with her jewels It is not a little comfort the Christian findeth in that inherent righteousnesse which God by his spirit hath wrought in him though it be so stained and imperfect as it is when he can find that he hath been able to poure out his soul unto the Lord to mourn for his own sins and the sins of the times or to do any other service to God with an honest and upright heart O what a comfort it is unto him 1 Chron. 29.9 Then the people rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord and David the King also rejoyced with great joy And 2 Cor. 1.12 Our rejoycing is this the testimonie of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more aboundantly to you wards But if this poor and imperfect righteousnesse afford such comfort how just cause of comfort and rejoycing hath every true beleever that he hath another manner of righteousnesse then this to wit the perfect righteousnesse of the Lord Jesus Job saith of his inherent righteousnesse whereby he had been so rich in good works Job 29.14 I put on righteousnesse and it clothed me And a goodly garment doubtlesse that was Grace is a goodly garment certainly but if that garment that hath so many spots and rents in in it be so goodly what is the perfect righteousness of Christ that clean and white garment Rev. 19.8 And thus the Lord deals with the true beleever nor only takes from him his filthy garments Zach. 3.4 to wit his sins but likewise cloaths him with change of raiment to wit the pure and spotless robe of Christs righteousness a garment absolutely sufficient to make the beleever beautiful in Gods eyes Thus we see the great cause of comfort the true beleever hath in that hee is a justifyed person in Gods sight Vse 3. To exhort every man and woman destitute of faith to labour for it seeing this is an undoubted truth that all true Believers are justified persons their sins remitted and they cloathed with the white robe of Christs righteousnesse and if Justified why then the adopted sons and daughters of God Joh. 1.12 And so likewise Sanctified Justification and Sanctification being ever inseparable Thus far touching the fourth Member of the fourth Principle Now we come to the fifth and last Membet of the same MEMBER V. And Sanctified HEre we have the latter benefit which the true Believer receives by Christ to wit Sanctification And for the handling of it we commend unto you this point of Doctrine Doctr. Such persons as truly apprehend and apply Christ and his merits unto themselves are not only Justified but Sanctified Or thus Justification and Sanctification are inseparable The truth of this we may observe in the coupling together of the two last Petitions in the Lords Prayer Matth. 6.12 13. Forgive us our debts or trespasses as we forgive them that trespass against us And lead us not into temptation but deliver us from evil The former Petition being for Justification the later for Sanctification And the Apostle Paul in the five first Chapters of the Epistle to the Romans having handled the Doctrine of Justification presently in the beginning
is they have no call unto it but in coming they partake unworthily in a high degree If such as are true believers may partake unworthily as is very evident in the example of the Corinthians 1 Cor. 11.17 c. How unworthily do they partake alas what do all such when they receive but exceedingly prophane this holy ordinance And that this is no little sin do but see 1 Cor. 11.27 that is guilty of the death of Christ Now it is a great sin to be guilty of the death of any man but to be guilty of the death of an innocent man of the death of the innocent Lamb of God of his death who was God as well as man how foul and horrible a crime is this If the death of Abel did lie so heavily upon the conscience of Cain Gen. 4.13 How should the death of the Son of God lie heavy upon their consciences that are guilty thereof And the Apostle tels us to receive unworthily as they must needs do in a high degree that have no measure of saving faith is to be guilty of the death of Christ His meaning is that all such as receive unworthily doe upon the matter consent unto the horrible fact of Judas and the Jewes in their crucifying of Christ But this is the misery that men and women will not beleeve the word of God but their own thoughts and conceits what they will say or at least think Are we not baptized persons Do we not profess the Gospel Do we not come to the Church And do we not come in our intents and meanings to receive good at the Lords Table And will you make us guilty of the same sin that Judas and the Jewes were in their crucifying of Christ and to consent to that bloodie and horrible fact of theirs I answer the Apostle affirms no lesse of all unworthy receivers And it is an undoubted truth which you have heard that all who are not qualified with some measure of saving faith receive unworthily in a high degree 1. Oh then first we see all persons grosly ignorant coming to the Lords Supper to be in a woful case there can be no saving faith in such this faith ever presupposing some measure of knowledg in the mysteries of religion Alas how many approach to this Sacrament and cannot tell what a Sacrament is what this Sacrament is what are the ends why this Sacrament was ordained neither how it should be received 2. See we all pâ—ophane persons coming to this Sacrament to be in a lamentable case I mean swearers drunkards whoremasters prophaners of the Sabbath c. It being plain that such have no measure of the grace aforesaid saving faith ever purifying the heart Act. 15.9 And if the heart be in some measure clean it will appear in the life 3. See we many others partaking at the Lords Table to be in a wofull case such as have some measure of knowledg and it may be are of civil conversation But they are inward opposers of sincere preaching and so of sincere professors they would either have no preaching at all or else especially approve of that which doth the most tickle the ear And so for professors of religion that are forward they have no mind no affection unto them think they are but half witted people factious and turbulent have no delight in their company Now such persons are far from the grace aforesaid And this one thing I would have you to take notice of many we have that are very forward after the Sacrament in their kind needs they must receive at Easter however and yet have no desire after the powerfull preaching of the Word care not much whether they ever hear a powerfull Sermon or no. That that we would give you to understand of such persons is this that their desire after the Sacrament is not a kindly desire and from Gods Spirit but a popish preposterous and corrupt desire Thus we have reproved the unregenerate and unbeleevers adventuring to the Lords Table and as you have seen their sin 1 Cor. 11.27 so you may the punishment attending them for the same ver 29. that is Judgment temporall eternall if they do not truly and seriously repent for it The second branch of this use of reproofe extends it self to divers who are qualified with some measure of saving faith First the Lords Supper being such an excellent means to encrease and confirme faith that they do no more frequent it when as they might often partake conscionably and comfortably no impediment being in the way but their ignorance sloth or this needlesse fear or that 1. Their ignorance not throughly receiving information what an excellent help this would be to their faith and other graces and how the Lord commands them to receive often 1 Cor. 11.6 As for other ends so to shâ—w forth Christs death untill his coming to judgment Or 2. Their sloth they being unwilling to set upon that preparation which is required of those that receive worthily as though this were so difficult a thing to those that use a daily examination and upon occasion inure themselves to courses of humiliation Or 3 This or that needlesse fear As haply because their faith is so little and therfore that they should not receive worthily Whereas this should greatly induce them to hasten to this feast of fulness for the strengthening and encrease of that they complain to be so little the Sacrament being the proper portion of such especially belonging unto those truely sensible of their wants If we look at the first celebration of this ordinance we shall upon examination find that our Saviour did administer to those that were far from perfection nay full of infirmities And thus we reprove divers true beleevers 1. for not coming oft enough to the Lords Supper no just impediment lying in their way 2. To reprove divers true believers who come and it may be frequently to the Sacrament but it is in a customary way a sleepy carelesse way do not reexamine their faith do not by extraordinary prayer so stir up their graces as befits them in the act of receiving do not earnestly labour spirituall consideration summon their outward senses and inward affections to attend the whole businesse in hand And after they have received little observe the fruit of their receiving Now such are to know that partaking in this manner at the Lords Table they partake unworthily in a degree And hence it comes to passe that they are so far from gaining spiritual strength by this ordinance as they occasion the Lord to bring divers temporall judgments upon them as we may see in the Corinthians 1 Cor. 11.30 Oh therefore let all such know they have great cause to mourn for what is past and better to look to the matter for time to come And thus we have done with the use of reproof Vse 3 For Exhortation 1. To exhort all such as have not some measure of saving faith earnestly to labour after
advised by the Apostle 1 Cor. 7.29 c. A man abuseth the world when he looks upon worldly things as things that he shall enjoy alwayes 4. To reprove all such as cannot endure to think of death to be told of death You strike them into a melancholy fit when you put them in mind of their death those persons are far from imitating those Worthies in Scripture whom we read to have made their Sepulchres in their life time as Asa 2 Chron. 16.14 Nay in their Gardens the place of their solace and delight as Joseph of Aramathea John 19.41 Nay those persons come short of some of the Heathen we read of as Dâ—mocritus who was wont to walk among the graves that so he might the better meditate upon death And so it is reported of those Philosophers called Brachmanae that they were so much given to think upon death that they had their graves alwayes before their gates that both going out and coming in they might be put in mind of their latter end And so the antient Aegyptians in the midst of their mirth at their solemn seasts were wont to have the image of Death brought in and laid before them with these words Hoc intuens epulare Beholding this Image eat and drink that being a means they used to make them eat and drink more moderately And surely one special cause why the most are so unprepared for death is because they have no desire to think of it to be put in mind of it And thus now we have done with the use of reprehension Vse 2. For Information to inform us that although death be unavoidable why yet we must be so far from hastning our own death by neglecting the means of life or by laying violent hands upon our selves as we must use all good means for the preserving of our natural life and lengthening our dayes here upon earth and all this implyed in the sixth precept Not that we deny but that in some cases a man or a woman may desire death rather then life As 1. When they are thoroughly convinced and sufficiently resolved that the Lord shall have more glory by their dying then by their living No question this was one reason why Samson desired death he knowing that thereby he should slay more of Gods enemies then he had done in all his life time and hence it was that the holy Martyrs heretofore did so willingly dye nay did so joyfully desire death because they were perswaded that God should have so much glory by their death 2. In consideration that they cannot live here on earth but daily offend their good and gracious God to desire death in this case is not a loathing to live but a loathing to sin and so much is implyed in the Apostle Paul his exclamation Rom. 7.24 3. In consideration that they cannot live in this world but see and hear the Lord much dishonoured by the wicked this was that which did so vex the soul of righteous Lot 2 Pet. 2.8 And no question this was one special cause why Elijah desired death to wit the wickedness of the times he lived in And so Rebecka the wickedness of her Daughter in law Gen. 26.34 35.27.46 4. In consideration that until death they are absent from Christ do not so fully and perfectly enjoy him as they shall do after death 2 Cor. 5.6 7 8 Philip. 1.23 Nay so the whole Church is brought in Rev. 22.20 Now in the cases aforesaid it is lawful for a man or a woman to desire death rather then life not that they may neglect the means of life or hasten their own death this way or that way no nor impatiently wish death this was the fault of the old Israelites as Exod. 16.3 Nay Moses himself this way failed Numb 11.15 And did not Rachel Gen. 30.1 And so Jonah 4.1 2 3 8. And what more common in these times then for men and women when great calamity is upon them or imminent impatiently to wish death Thus much for this Use the Use of Information Vse 3. For Exhortation and it consists of divers parts or branches 1. To exhort every one of us seeing death is unavoidable cannot be avoided much to think and often to meditate and that seriously upon our own death and this being done of us it will be a good means to prevent much evil in our practice and much to put us on in the wayes of goodness To prevent much evil in our practice as 1. Dissoluteness or loosness of life Durst any man give himself liberty to be drunk if he seriously weighed he might be struck with death whiles he is drunk as Elah the King of Israel was 1 Kings 16.9 10. Or durst any man commit uncleanness if he could seriously think of this that God might strike him suddenly while he is in that filthy act as he did Zimri and Cosbi Numb 25.8 2. A frequent and serious meditation of our own death will be a good means to prevent our vigorous and cruel proceedings with others see Job 31.13 14. Matth. 24.48 49. Amos 6.3 3. This will be a good means to prevent our over-love and immoderate use of outward things To this purpose is that of the Apostle 1 Cor. 7.29 If we do not see death stand at the end of all our earthly profits at the end of all our worldly pleasures we shall too eagarly pursue them and having obtained them shall too much solace our selves in them 4. This will be a good means to prevent the danger of death I mean to take away the sting and terror of it death being like unto the Basilisk if it see thee before thou seest it it will be thy death but if thou see it first thou wilt be the death of it And as the frequent and serious meditation of our own death will be a good means to prevent much evil in our practice so likewise it will be a good means much to further us in the wayes of goodness as 1. Hereby we shall be minded to be more painful and profitable in our places Eccles 9.10 and 2 Pet. 1.13 c. 2. Hereby we shall be made more meek and patient in all our sufferings and afflictions Phil. 4.5 James 5.7 8. This is that which will make quiet in all provocations This'is that which will comfort in all discouragements I shall shortly be sent for I shall shortly be called from hence then I shall be righted then I shall be cleared then I shall have rest 3. Hereby we shall be made more watchful the thing being so certain and the circumstances so uncertain as time place and manner See Mark 13.35 and Luke 21.34 4. And lastly this will be a good means to work in us a care to prepare for death A man that seriously concludes he must dye will not that man go about to set his house in order his heart in order all in order And thus now we have done with the first part or branch of this Use which hath
David saith Psal 19.1 The Heavens declare the glory of God and the Firmament sheweth his handy-work There is not the least Creature but thou mayest read God in it but especially be thou exercised in the book of the Scriptures in reading and hearing them they do the most plainly and evidently set forth God 3. If thou hast not a Justifying faith be earnest with the Lord for it because without this supernatural faith thou canst not believe this Principle savingly 4. Converse much with those that are godly They that converse with the worldly-minded shall observe them much to be ascribing the event of things to natural and second causes but the godly the event of things to God Then further The godly have an experimental knowledg of God and so speaking of God they many times speak emphatically and movingly much to the strengthning of the faith of others A Reverend Light in this age one Junius doth acknowledg that the first thing that turned him from his Atheism was his talking with a Countrey-man of his and his manner of expressing himself Vse 3. For Information 1. Is there a God why then the Scriptures are true because they declare that he is and what he is 2. Is there a God why then the soul is immortal for as the immortal soul is the image of God and so doth demonstrate a God so they that do most firmly believe there is a God do likewise firmly believe the immortality of the soul And upon that ground cast for it accordingly for the beautifying and well being of it 3. If there be a God why then there is a Heaven and a Hell a place of Bliss for the godly after this life and a place of Torment for the wicked otherwise God should not be just and then not God We read of a Pope that when he was on his death-bed said He should ere long be resolved of three things which all his life long he had doubted of 1. Whether there be a God or no 2. Whether the soul be immortal or no 3. Whether there be a heaven and a hell or no He being not satisfied of the first might well doubt of the two last And thus we have absolved the first Member of the first Principle MEMBER II. That there is but one God THat there is but one God the Scriptures are very evident this way Deuter. 6.4 Hear O Israel the Lord our God is one Lord. Deut. 32.39 See now that I even I am he and there is no God with me Psal 16.31 Who is God save the Lord save Jehovah And so Isai 44.6 I am the first and I am the last and besides me there is no God And Isai 45.5 I am the Lord and there is none else there is no God besides me Ephes 4.6 One God and Father of all And lastly 1 Corin. 8.4 5 6. We know that an Idol is nothing in the world that is nothing in nature subsisting or nothing in respect of the Divinity ascribed to it and that there is none other God but one that is to say properly and by nature For though there be that be called gods to wit improperly as there be Gods many and Lords many improperly so called But to us there is but one God that is to say the Church doth know and acknowledg but one God properly and by nature Magistrates are called gods because they are Gods Deputies or Vice-gerents upon earth as Psal 82.6 I have said yee are Gods Idols are called gods because some ignorant and fond people think them to be so Jer. 10.11 The Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens Nay the Divel is called god The God of this world 2 Cor. 4.4 because of the willing subjection that the wicked yeild unto him not that any of these are gods by nature or properly but improperly Reas 1. There is but one only chief good and therefore but one God Reas 2. There is but one first cause of all things and therefore but one God Reas 3. To be more Infinites then one is impossible there is but one Infinite and therefore but one God R. 4. If there be more Gods then one why not three as well as two and why not five as wel as three and why not ten as well as five nay why not thirty thousand as it is observed by some of the Fathers the ancient Heathen had Vse 1. For Reprehension First to reprove the Papists Secondly the carnal Protestant 1. The Papists set up divers gods besides the true God As first The Pope They say he is to judg all but to be judged of none that he hath power to forgive sins and that properly that he hath power to make Lawes to bind consciences as well as Gods Lawes 2. The Virgin Mary they make her a goddess preferring her before Christ trusting in her for salvation and in their Prayers intreating her to command her Son by the might of a mother Nay 3. They make all the departed Saints gods by praying unto them as though they knew the secrets of mens hearts as though they were present every where which are things proper to God alone 2. Reproof to the carnal Protestant Such as principally affect the Creature or put their confidence in the Creature those set up to themselves more gods then one Some make worldly Riches their god and so the Covetous some carnal Pleasures and so the Voluptuous some earthly Honor and so the Ambitious some make this and that man their god and so trusting in him The truth is the most make the Divel theirgod by a willing subjection to his suggestions And thus the carnal Protestant although he seem to confess one God with his mouth why yet in affection and practiee he sets up more What a man loves most delights in most trusts in most that he makes his god whatsoever he professeth with his tongue but let those Idolaters know how the Apostle James stiles them Jam. 4.4 Ye Adulterers and Adulteresses that is to say Spiritual Adulterers and Adulteresses and how the Lord threatens by the generous and truly noble Prophet Isaiah 42.8 That he will not give his glory to another and therefore they giving that to the Creature which is due unto him let them be assured that he wil be revenged upon them Psal 16.4 Vse 2. For Inquisition or Inquiry Seeing there is a God and but one God it shall be very necessary to enquire concerning him to inform our selves what this one God is What God is strictly to enquire as a wise Logician saith he being primum ens is beyond Logick and therefore that we may define God perfectly we have need of Gods own Logick And the Reasons are 1. Because he is Incomprehensible 2. Because he is in great part unknown unto us while we are in the mortal body Whilst we are in this world as the Apostle tels us 1 Cor. 15.12 we see through a
his Benefits Many Inducements and Provocations might be thought of this way As First If we weigh the glory they give to God who do believe John 3.33 He that hath received his testimony hath set to his Seal that God is true Rom. 4.20 The Apostle speaking of Abraham saith He staggered not at the promise of God through unbelief but was strong in faith giving glory to God 2. If we weigh the dishonour and injury they do to God who do not believe as 1 Joh. 5.10 He that believeth not God hath made him a liar because he believeth not the Record that God gave of his Son and this is the Record that God hath given to us eternal life and this life is in his Son 3 If we weigh that it is such a qualification as every man hath not 2 Thess 3.2 All men have not faith Nay such a qualification as but a few have Isai 53.1 Who hath believed our report 4 If we confider the cloud of examples this way to wit of Believers although but a few comparatively and what they obtained by faith Heb. 11.1 c. 5 If we consider that without this grace we cannot please God in any thing we do for so the Spirit of God acquaints us Heb. 11.6 Without faith it is impossible to please God 6 God commands us to believe 1 John 3.23 This is his commandment that we should believe on the name of his Son Jesus Christ And Matth. 11.28 Come unto me all ye that labour and are heavy laden this coming is the motion of the will to wit believing 7. If we weigh the inducement in the Doctrine otherwise we cannot partake of Christ and his benefits which if we do not wo be unto us Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Object But may some man say What need all this adoe is it so hard a thing to believe in Christ I thank God I never found it so Ans The Reason is because thy conscience was never throughly awakened with a distinet sight of thy sins and Gods Justice pursuing thee for the same thou thinking thou dost believe in Christ all this while and alas thy faith being nothing else but presumption but when thy conscience comes to be a wakened and to roar in thy face thou wilt find it the most difficult thing in all the world to look beyond the cloud of Justice to believe in Gods mercy and to rest on Christ for Justification and Salvation Thus far touching the second Member of the fourth Principle Now we come to the third Member of the same MEMBER III. Apprehending and applying Christ with all his Merits unto himself THis is done by faith and faith alone as it is in the former Member So then the Doctrine is this Doct. It is faith and faith alone that apprehends and applies Christ and all his merits unto a mans self See Ephes 2.8 By grace ye are saved through faith as though the Apostle should say it is of the free favour of God giving Christ unto you that you are saved and the only Instrument that apprehends and applies Christ and all his merits unto salvation is faith And Rom. 5 1. Being justified by faith we have peace with God through our Lord Jesus Christ As though faith and faith only were the Instrument to lay hold on Christ and his merits But take that place for all Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law faith being the only instrument that apprehends and applies Christ to Justification So also Joh. 3.36 Rom. 9.33 Acts 16.31 Reason The Ground or Reason is Because there is no other eye nor hand for this purpose but this not that this faith is alone but ever accompanied with love and other Graces as the eye in the head is not alone without other senses yet it only seeth and no other sense besides it Love indeed claspeth Christ and cleaveth unto him but it is for that which faith first discerneth to be in him Christ being first the object of our Faith and then the object of our Love and to speak properly faith is the eye and hand of the soul and love only the hand of faith for so the Apostle Paul speaks of these Graces Galat. 5.6 In Christ Jesus Circumcision availeth nothing nor uncircumcision but faith which worketh by love Now for the illustrating of this Doctrine we propound these Questions First Whether Faith or Love be the more excellent Grace Secondly Whether Justifying faith in the exercise of it be not of a larger extent then aforesaid do not as well embrace the whole word of God as apprehend and apply Christ and his merits Quest 1. Whether Faith or Love be the more excellent Grace Answ In some respects the Grace of Love is more excellent then the Grace of Faith First It is more conspicuous and visible Faith being secret and inward but yet by Love discovering it selfe Secondly It is more beneficial and commodious Faith being the hand whereby a man receives for himself but Love being the hand whereby a man reacheth out to others Thirdly It is of longer continuance 1 Corinth 13.8 Love never faileth And in this respect the Apostle prefers it to Faith and Hope ver 13. of the same Chapter Now abideth Faith Hope Love those three but the greatest of these is Love The exercise of Faith and Hope ceasing when Love shall be in the greatest exercise Now in other respects faith doth excel Love As first It justifies a man before God and so doth not Love I mean is the instrument that way but so is not Love 2. Faith if we speak in regard of exercise is the Cause and Love is the Effect now the Cause is more excellent then the Effect 3. What do we reach forth by Love which we have not received by Faith Quest 2. Now we come to the second Question Whether Justifying Faith do not as well believe the whole Word of God as apprehend and apply Christ and his Merits Whether the Office of it be only restrained to Justifying Answ Although Christ and his Merits be the principal Object of this Faith why yet the same faith which receiveth Christ and resteth on him and so justifies believes all the other promises made of God in Christ unto Believers whether they concern this life or the life to come nay believes the whole Word of God Acts 24.14 as the precepts threatnings c. This Faith not only yeilding a bare assent unto whatsoever is delivered in the Scriptures as concerning the truth of it but likewise moving and stirring the affections according to the nature of the matter believed whether Promises Precepts or threatnings Now we come to the Uses Vse 1. To inform us how excellently they are furnished unto whom the Lord hath vouchsafed this qualification it being the instrument and the only
and this we may see in Hanani who is described Neh. 7.2 to fear God above many to wit that he did truly fear God And so in Job Chap. 1. verse 8. And the Lord said unto Satan hast thou considered my servant Job that there is none like him in the earth But the righteousness of justification is equally vouchsafed unto every true Believer without any difference at all every true Believer is as fully discharged from all his sins as any other is as perfectly righteous in the sight of God as any other see Rom. 3.22 Even the righteousness of God that is to say the righteousness of justification which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference So then all true Believers are not equally sanctified but equally justified 3. Another difference The righteousness of sanctification is wrought in us not all at once but by degrees hence it is compared Prov. 4.18 to the light that shineth more and more unto the perfect day And Ephes 4.16 to the body of a man which growes in stature and strength til it come to the full perfection But the righteousness of justification is done all at once it never groweth and increaseth at all but is as much at our first ingrafting into Christ our first ingrafting into Christ by faith as it is ever after as Romans 8.1 There is no condemnation to them that are in Christ Jesus That is to say to true Believers after they do believe And Rom. 5.1 Being justified by faith not a little or in part justified but justified this faith indeed whereby we do apprehend it our sense and assurance of it likewise is not perfected at once but groweth and increaseth 4. Another difference The righteousness of sanctification is never perfected in this life Prov. 20.9 Who can say I have made my heart clean I am pure from my sin But the righteousness of justification is absolutely perfect in this life Canticles 4.7 Thou art all fair my Love saith Christ to the Church in regard of her justification there is no spot in thee Though in respect of our sanctification we be not throughly cleansed from all our sinnes yet in respect of our justification we are according unto that 1 John 1.7 The blood of Jesus Christ his Son cleanseth us from all sinne the Lord accounting of the true Believer as though there were no sinne in him and as though he were perfectly righteous And hence it is that Gods people do and may do more bear themselves and rest upon their justification then upon their sanctification Thus we see the difference or differences betwixt justification and sanctification and so we have resolved the third question But before we come to the Application we are to answer some objections Object 1. If this be a truth undeniable that all true Believers are justified persons for that is the effect of the Doctrine How comes it to pass then that they daily pray for remission of sinnes What need have they to do do so remission of sinnes being the chief part of justification Answ 1 First in general That they have need to do so is plain because our Saviour commands them this Matth. 6.11 12. Give us this day our daily bread and forgive us our debts that is to say our sinnes As our Saviour would have all true Believers daily to put up and renew the Petition for Temporal things why so likewise the Petition for sinnes remission Now were not this needful for them our Saviour would not have injoyned them it 2. More particularly divers Reasons may be given why it is necessary for true Believers daily to put up this suit 1. Hereby a sense of sinnes desert and of their own unworthinesse is nourished in them which is very behoofeful even for the best so long as they are in this vale of tears 2. They sinne daily and therefore must put up this request daily sinne being not every way actually pardoned until it be repented of and pardon of it intreated 3. A man may be a justified person and yet have little assurance of Gods favour and sinnes remission this is the way to gain assurance more and more assurance 4. Suppose a man have great assurance of Gods favour and sinnes remission why yet it is his duty to beg the continuance of Gods favour and that the pardon of his sinnes may be assured him with repentance We read of many of the Saints in holy Writ that prayed for that of which they were before assured and thus our Saviour himself although he was assured that none of his sheep should perish as in John Chapter 10. verse 28. I give unto them Eternal life and they shall never perish yet see how he prayeth for them in the 17th Chapter verse 11. Now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine owne Name those whom thou hast given me Thus the first objection is answered Object 2. But if all true Believers be justified persons and justification doth not onely absolve from all sinne but likewise from all punishment How comes it to passe then that the Lord doth inflict so many punishments upon Believers Answ Although all the miseries and afflictions of this life be in their own nature punishments for sinne because they are all fruits of sinne sinne first bringing them into the world why yet are they not punishments to all men as is evident by the two Reasons following 1. God inflicteth no punishment upon any man but for sinne but there be many great judgements and afflictions that the Lord layes upon Believers wherein he hath no respect at all to their sinnes as to the cause of these judgements he not intending therein as a Judge in a vindicative manner to correct them for any sin and the truth of this we may see in some examples Job we know was a man that sometimes had many miseries and calamities upon him insomuch that his friends censured him guilty of some great sin or sins as the cause of these judgements But the Lord reproves them for this their censure as men not rightly understanding his servant Job neither the manner of his proceeding with his servants as we may see Job 42.7 The Lord said to Eliphaz the Temanite My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Job hath And what doth the Lord say unto Satan Job 2.3 Hast thou considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil and still he holdeth fast his integrity although thou movedst me against him to swallow him up without cause Why may you say Had not Job sin enough in him to deserve as much as he endured Yes no question Why then doth the Lord say that Satan moved him to
swallow up Job without cause Surely his meaning is that there was nothing in Job that was the cause whereby God was moved thus to afflict him he did not therein punish his sin there were other causes of it to wit that by this tryal of his he might make him a pattern and example of faith and patience unto the Church for ever And we know what our Saviour saith to Peter John 21.18 Verily verily I say unto thee when thou wast young thou girdest thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldst not Shall we suppose now that our Saviours meaning was thus Peter when thou comest to be old will the Lord correct thee for thy sins No the the Text cleares this in the next verse This spake he signifying by what death Peter should glorifie God And this is that which our Saviour tells his Disciples touching the man born blind John 9.3 Neither hath this man sinned nor his parents but that the works of God should be made manifest in him as though he should say neither this mans sins nor his parents were the cause why the Lord smote him with blindness but this is the cause to wit That the works of God might be made manifest in him This is the first Reason to prove that Judgments and afflictions are not punishments to all men the Lord sometimes inflicting them upon Believers without any respect at all to their sins as the cause of them The second Reason is The Judgments the Lord inflicteth upon Believers for their sins are not properly to be accounted and called punishments but fatherly chastisements and corrections only For all punishments to speak properly that God inflicteth upon any for sin are causes and fruits of his wrath wherein he seeketh not the good of the party punished but the glorifying of his own Justice upon him and the satisfying of his most righteous Law 1. But first All the afflictions of Believers are unto them Blessings and not curses Psal 94.12 Blessed is the man that is to say being a Believer whom thou chastisest O Lord and James 1.12 Blessed is the man the Believer that endureth temptation that is affliction 2. They are fruits of Gods special love to them and not of his wrath Hebr. 12.6 Whom the Lord loveth he chasteneth and Rev. 3.19 As many as I love I rebuke and chasten 3. He seeketh their good in and by these afflictions Rom. 8.28 All things work together for good even afflictions themselves unto them that love God And 1 Cor. 11.32 But when we are judged that is afflicted we are chastned of the Lord that we should not be condemned with the world This David professeth Psal 119.71 It is good for me that I have been afflicted This is the second Reason to prove that judgments and afflictions are not punishments to all men when inflicted upon Believers for their sins they are fatherly chastisements and corrections only Object 3. You say that Justification consists in remission of sins and imputation of righteousness but how can it be that one man should be justified by the righteousness of another by that righteousness which is inherent in another Answ 1. The righteousness of Christ was the righteousness of such a person as was not only man but God Jer. 23.6 and so of infinite merit 2. Christ became the Believers Surety to obey and suffer in his stead Heb. 7.32 and so his righteousness is the Believers by imputation as the Believers sins Christs as 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 3 Why may not Christs righteousness be imputed to all true Believers as well as Adams first sin imputed to his whole posterity which the Apostle plainly tells us Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 4 This was the end of Christs righteousnesse in Gods eternal decree and appointment to wit that it might be the righteousnesse of all true Believers as 1 Corinth 1.30 Who of God is made unto us righteousnesse agreeing with that Joh. 6.27 Him hath God the Father sealed that is set apart in his eternal decree as otherwayes why so to be the Believers Righteousnesse Now we come to the Uses Vse 1. To inform us touching the present Church of Rome that she may well be called the Synagogue of Satan and as in regard of other Errors she holds which raze the foundation why so in respect of the Errors she maintaines touching this Doctrine of Justification As first Although Christ hath freed the Believer from eternal punishment why yet not from temporal but he himself must satisfie Gods Justice for his sins by his temporal punishment A Doctrine as contrary to our definition of Justification why so to many places of Scripture Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is no kind of condemnation eternal or temporal And Gal. 3.13 Christ hath redeemed us to wit all true Believers from the curse of the Law but temporal punishments due for sin are part of the Curse as is plain Deut. 28.16 17. Cursed shalt thou be in the City cursed shalt thou be in the field cursed shall be thy basket and thy store 2. The Synagogue of Rome denies Justification by the imputation of Christs Righteousness this kind of Righteousness they mock at notwithstanding the Scriptures so clear and evident this way as Rom. 4.6 Even as David describeth the blessedness of the man unto whom God imputeth righteousnesse without works What more plain from any Text then an imputative righteousness from this And so that place Rom. 5.19 As by one mans disobedience many were made sinners to wit by imputation so by the obedience of one shall many be made righteous that is to say all true Believers But how Even by imputation And 1 Cor. 1.30 Who of God is made unto us Righteousness Sanctification where the Apostle expresly distinguisheth betwixt imputed Righteousnesse and inherent And 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him Where observe first That he saith We are made the righteousness of God that is Righteous by such a Righteousnesse as God requireth and as will abide the trial at his judgment Seat 2. That he saith not only in the Concrete that we are made Righteous but in the Abstract Righteousness that is perfectly and fully Righteous 3. That we are made so in him to wit in Christ not in our selves inherently 3. The Synagogue of Rome affirmeth Justification by inherent Righteousness that is to say by works a Doctrine contrary to the whole current of the Scriptures do but see Gal. 2.16 Knowing that a man is not justified by the works of
ready to go into the pulpit The reading of the Scriptures privately and the attending unto them read publickly doth not a little prepare and further people to profit by preaching 2. I answer You do ill to compare reading with preaching preaching being a more likely means of knowledg and the encrease of every grace then reading A man comes into a Wardrope where many rich garments are folded up together in a narrow roome this is something But these garments being unfolded and laid forth to his veiw particularly this is a great deal more for his information and satisfaction what is a heap of corne to corn threshed out and ground a loaf of bread in the lump to a loaf divided and cut in pieces 3. We must give that ordinance leave to be the ordinary means for the begetting of faith which the Lord in his wisedome hath appointed 1 Cor. 1.21 It is Gods wisdome not ours that must appoint the ordinary means of faith Now we come to the Application Vse 1. For reprehension First To reprove divers in the Ministry First Such as take upon them pastorall charge and have no skill no ability to divide the word to expound and apply the Scriptures to their congregations those are they whom the spirit of God cals dumb dogs Isaiah 56 10. It is true indeed many men and women praise and like well of such Ministers say they are honest quiet and peaceable men and would have all well with little adoe But the truth is they are but criers without voices messengers without legs and nurses without milke and to speak plainly no better then soul murderers And were but the eies of their people opened they would be so far from praising and likeing of such Ministers as they would account them an heavy and intolerable curse Prov. 11.26 Secondly To reprove such Ministers as have ministerial gifts can preach and yet seldome do The former we may cal idol Ministers and these idle Ministers Do such Ministers take the best and likeliest course to beget faith in their hearers do they imitate the Apostles Acts 6.4 Do they in this slothfull way of theirs behave themselves as Gods seedsmen Eccles 11.6 as Gods husbandmen 1 Cor. 3.9 The husbandmans work we know is never at an end Spring Summer Autumne Winter what vacation to him in any of these seasons Thirdly To reprove such Ministers as preach and that frequently but not to the capacities of their hearers and so as in likelihood they may profit with their quaint conceits their mixture of languages and their confused method they only tickle the ears of their people but are never likely to come near their hearts The day of Penticost when cloven tongues rested upon the Apostles Acts 2.6 They speak to every man in his own language And so Nehem. 8.8 1 Cor. 2.1 4. And Acts 14.1 Paul and Barnabas had a regard to the manner of their preaching and see the effect of it a plain methodicall and powerfull preaching is the likliest to beget faith Fourthly To reprove such Ministers as preach and preach frequently and plainly but their lives are blemished with some scandalous sin or other they live in the practise of Isaiah 56.11 12 I do not deny but such Ministers may be Instruments to beget faith yet 1. They are not in all points so qualified as is fit the Ministers of God should be Titus 1.7 2. They cannot upon good grounds expect such a blessing upon their pains as holy Ministers may Acts 11.24 The bad life of a Preacher doth not a little disgrace Preaching and hinder the powerful effect of it in the hearts of his Hearers Rom. 2.21 22 24. 1 Sam. 2.17 As this Use of Reproof doth extend it self to Ministers so likewise to the people or Hearers divers of them being very careless of this Ordinance the plain and powerful Preaching of the word and so consequently of faith as 1. Such as live in places where this great blessing is and yet do not value it highly esteem of it and this they manifest divers wayes 1. Being so ready to speak evil of their painful Watch-men or at the least ready to entertain evil reports of them contrary to that 1 Tim. 5.19 2. So unwilling to impart to their outward maintenance contrary to that Galatiuns 6.6 and 1 Cor. 9.11 See 2 Sam. 24.24 3. By partaking of their pains so seldome It may be sometimes they will hear a Sermon when they have little else to do but do not hear constantly contrary to that Prov. 8.34 and 2 Tim. 4.2 Preaching and hearing are Relatives Ministers must not Preach to the walls 2. To reprove such people as live in places where Preaching is not and yet do not cast to remove to such places as where it may be enjoyed and in the mean time do not take pains upon the Sabbath and other dayes to partake of this Ordinance where it may be had Surely such people little weigh the Doctrine in hand neither the places of Scripture following Prov. 29.18 Mat. 15.14 3. To reprove such people as being to remove from one place to another to settle their abode never enquire after this one thing necessary or if they be to send their Chidren abroad to live in this service or that never think of it what Minister they shall live under whether a dumb Dog or a Preaching Minister It may be nay no question if themselves be to remove they will enquire of the Ayre Water and other outward commodities and conveniences And so for their Children whether they shall be sure to have their wages paid them to have meat and drink enough but for them or theirs living under a conscionable and painful Ministry is no part of their care 4. Especially to reprove the prophaneness of such as cry out that it was never good world since there was so much Preaching so many Preachers That say or at the least think of all Callings and conditions of men Preachers might be best spared But how contrary these men are to God do but see Jer. 3.17 Isaiah 30.20 2 Kin. 2.12 and 2 Chron. 17.9 10. Thus much now for this Use of Reprehension Vse 2. For Information 1. To let us see how great cause we have to pity such as do not enjoy the Preaching of the word such poor souls sitting in darkness and the shadow of death and so little likelyhood of their attaining to the grace of faith the Preaching of the Word being the onely ordinary means that way as we hear in the Doctrine And the more to be pityed such persons be because they do so little pity themselves for who so little sensible of the want of Preaching as they that have it not Well although they do not pity themselves yet let us who know them to be the objects of pity in pity to their poor souls pray and that earnestly for their supply this way according to our Saviours example and command Matthew 9.36 c. 2. To let us see into
may renew our spirituall strength and come on in the course of Christianity And one thing we would adde even to those that carry themselves the most holily and watchfully betwixt Sacraments that seeing they gather and contract so much rubbish and soil in the intermission as they stand in great need to quicken and stir up their desire to the Sacrament and all other graces fitting worthy communicants that these I say would by extraordinary praier before they come to the Sacrament quicken and stir up the graces of Gods Spirit in themselves that so they may receive the more worthily And thus much now touching what we must do before we receive if so be we would receive to the encrease of our faith The second thing is what we must do in and about the act of receiving if so be we would receive worthily and to the encrease of our faith Answ Such as have prepared themselves as aforesaid First must labour to make sure to partake of all the publick ordinances before the administration of the Sacrament they must not come dropping in when the Minister is at praier or in his Sermon but should take all the ordinances before them 2. Betwixt the Ministers going out of the pulpit and his repairing to the Lords Table stir up thy self by considering that now thou art upon a great businesse to renew thy covenant with the Lord and the Lord with thee he to continue thy gracious faithfull and all-sufficient God in and through Christ for thy good every way And thou to continue his servant in better obedience then ever hitherto thou hast performed unto him and as the Lord intends fairly and faithfully towards thee so earnestly desire and resolve the like towards him 3. When the Minister doth addresse himself to the Celebration then seriously summon thy outward senses and inward affections to attend the whole businesse in hand Let nothing done at this sacred feast fall to the ground but employ thy outward senses upon the elements and upon the sacramentall acts of Minister and people and consider with thy self for the inciting and stirring up of thy faith that they are all signifying and sealing as before thou hast heard and so whilst thou art thus employed thou shalt not only receive the bread and wine of the Lord but the bread and wine which is the Lord as the one outwardly so the other inwardly Thus we have heard what must be done in and about the act of receiving Now we come to the third thing what must be done after we have received Answ 1. We must be willing to joyn with the congregation in praise and thanksgiving and so like wise in our liberality to the poor Matth. 26.30 Heb. 13.16 1 Cor. 16.1 2. 2. After we are departed the congregation we must labour to keep up our faith verily perswading our selves that the Lord will not fail a jot of his covenant renewed with us but as he hath said and sealed so he will work in us and for us It is Satans manner with some good communicants presently after they have received to stir up in them thoughts of unbelief as though their communicating were to no purpose but had been altogether in vain But in this case let them remember that the flesh of Christ is meat indeed and his blood drink indeed and that the Lord in the Sacrament doth not mock the prepared soul but intends fairly and in faithfulnesse 3. Sometime that day in secret take a survey and review of thy receiving what inward converse there was betwixt thee and the Lord in that businesse what secret signes and passages of love how thy affections were stirred and moved and how they continue Now in this survey and review if thou find there hath been little stirring and moving but rather deadnesse and dulnesse then thou hast just cause to suspect that there was some great want in thy preparation which if upon examination thou perceivest thou must greatly humble and judg thy self that so thou mayest not be judged of the Lord. 1 Cor. 11.31 But if upon examination thou find that thou seriously endeavoredst to prepare thy self as did befit this sacred businesse although thou must be sensible of the affliction yet thou must not be too much dismaied but in the Lords means wait the Lords time for the fruit of the Sacrament remembring what the holy Ghost saith Psal 97.11 Light is sown for the righteous and gladnesse for the upright in heart Now on the contrary if in this survey and review thou dost find thou didst speed well at the Sacrament that thou hadst sweet converse with the Lord thy affections graciously stirred and moved and so continue Oh then thou hast great cause 1. To blesse and praise God 2. From this experience of his love to be confidently earnest with him that thou maiest daily find and feel the fruit of the Sacrament And 3. Upon this ground hast thou not cause to be forward to this feast another time nay at all times as thou seest a call And 4. and lastly hast thou not cause the more carefully to look to the covenant on thy part as thou hast vowed so to pay as thou hast promised new obedience better obedience so to endeavour the performance Psal 76.11 and 116.14 18. Eccles 5.4 5. And thus now we have answered the fourth question what must be done of us that in the use of this Sacrament our faith may be encreased We come to the Uses Vse 1 To inform us touching the great wrong the Popish teachers labour to do the people of God as concerning this ordinance by their altering adding detracting annihilating 1. By their altering they changing the nature of this ordinance turning this Sacrament into a propitiatory sacrifice for the sins of the living and the dead the Minister into a sacrificing Priest and the communion Table into an Altar 2. By adding a multitude and world of ceremonies to this ordinance of their own inventing and which have no footsteps in the word of God they so contrarying this businesse as though they were in hand with some masking shew or acting some stage play 3. By detracting they depriving the people of the wine as though they were unwilling they should have a full meal Nay 4. They altogether annihilating this ordinance by their cursed transubstantiation teaching upon the words of consecration that the elements cease to be in regard of their substance and that they are changed into the body and blood of Christ Thus and many other waies do the popish teachers go about to wrong Gods people in regard of this excellent ordinance a speciall means which the Lord hath appointed for the encrease and furtheranee of his peoples faith Vse 2 To reprove divers persons 1. All such as adventure to this Sacrament not being qualified with saving faith How can such persons expect an encrease of that which they are not at all possessed of nay what have such to do at the Lords Table The truth