have beene planted together with him into the likenesse of his death we shall also be to the likenesse of his resurrection And note this further that as the holy Ghost expresses the meriting causes diversly now by one then by another part of his mediation so sometime he applyes that his merit to one frâ—it sometime to another yet so that by one merit we understand all and by one effect of it all the rest Take a Text 1 Pet. 3.21 1 Pet. 3 21. The like figure whereunto baptisme now saveth us not the washing of the filth of the flesh but the answer of a good conscience in the resurrection of Iesus Christ Marke the resurrection of Christ being the compleatnesse of his satisfaction and the declaring of it is made here the meriting cause of the grace of Baptisme But by it all the satisfaction is meant And the effect of this Baptisme is called The answer of a good conscience which is the peace and security of it properly issuing from pardon of sinne and guilt yet in and by this all are meant both justification and sanctification The selfe same phrase is used Heb. 10.22 Heb. 10 22. Having your hearts sprinkled from an evill conscience and your bodyes washed with pure water that is with peace For this blood Hebrewes 12. cryeth better things than that of Abel The phrase of sprinkling compares Baptisme to the Israelites sprinkling their doore posts with the blood of the Lambe If they had not done it Exod. 12 22. they had beene in danger of slaying by the Angel But having done it Heb. 10.24 their heart was at quiet and peace through the promise So baptisme is a better sprinkling of a better blood upon a better object to a farre better peace even peace of conscience as being passed from death to life By all these places not unmeet to be conferred together we see that whole Christ crucified Christ in water Christ in our Regeneration Christ in our union and by it all his benefits are the extent of the grace of baptisme And that the Minister standing in Gods stead applying water to the Baptised doth by it apply the power of the Lord Iesus by the Spirit accompanying the same to create a new birth of Grace and life in the soule The which worke of the Spirit I shall more revive in the first use of this point Vse 1 This use is exhortation to all that bring or behold children brought and offred to the Lord in his Sacrament of Baptisme to lay in by faith for the Spirit of Christ in the water whereby the Lord would vouchsafe to thy child and renew to thy selfe if ever truly converted the Lord Iesus for regeneration and the new creature To this end doe two things First 2. Things 1. Behold the truth of the word Behold the truth of this offer of the Lord Iesus in the water by the helpe of the word and not so onely but what the word of Regeneration can worke of it selfe in the soule and therefore much more can further it by the Sacrament Secondly by and through this Word apply the merit and power of the Sacrament to thy soule in particular For the former know although a Sacrament be above a word yet it is so by a word and with it and not else Behold not a Sacrament without a word for then thou seest a meare empty vanishing Element Behold it in word and thou sest no lesse than Christ in the water true regeneration offred thee Take all those Texts I cited before looke up to God by prayer to see the truth of them Ephe. 4 22. as they are in Iesus to rivet every of them in speciall into thy spirit that so thou maist feele a bottome to thy faith out of a word Labour to see what makes this word so powerfull even the truth of a promiser the merit of a satisfyer who died shed his blood was buried and rose againe by the power of God that he might fill a promise with efficacy and perswade thy heart that seeing all that he suffered was for thee to make himselfe thine in remission of sinnes and renewing of the holy Ghost therefore the promise that offers this to thee in the Sacrament is sound and effectuall Reade and ponder that place I named Ephe. 5.26 Ephe. 5.26 Washing of water by the word And so be resolved if the word of a true God tell thee That he will wash thy soule by Christ in the Sacrament it shall be so it cannot be otherwise and if he have said Christ in the water water is spirituall birth regeneration renewing purging burying in the grave with Christ rising up with Christ then so it is This word will give a bottome to thy feete to stand upon while thou reachest out with thine hand to take Christ so that thou shalt not stagger Consider that the same word which hath held Christ and water in so strong an union can also hold thee upon sure ground Alas mens going to worke without a word marres the power of Baptisme and causeth the soule to be present with any object more than with Christ in the water It goes with the Spirit Further bee assured this word of Christ in his promise of the Sacrament never goes alone The truth of it alway is annexed to the Spirit of Christ in the water All the word is full of this tells us the Spirit is that which assists the Sacrament The Spirit quickneth 1 Ioh. 5.6 water profits nothing alone It is the Spirit which must joyne with the word with water and unto Christ to both in the soule or else the things of the Sacrament are as farre off as heaven and earth But the Spirit of Christ crucified water and blood meeting with the Sacrament fetches out all the power of Christ into the soule and makes the promise of blessing effectuall Hence it is that nothing is so common in Scripture as the Spirits concurring with Baptisme Matthew 3. Matth. 3.11 Hee shall baptise with the holy Ghost and fire Tit. 3.5 Water of Regeneration and renewing of the holy Ghost Tit 3 5. As it attended Christs baptisme so it must ours if it bee efficacious else not These two things being forelaid bring forth thy faith in the word Spirit of the Sacrament both for thy child and thy self These two things brin faith for begetting or reviving of Christ to regeneration And as the hand puts on the apparell upon the body yea as thou beholdest the Minister to dip thy child in water so concurre with him by faith and behold God the Father putting the Lord Iesus upon thy soule and the soule of thy childe for pardon peace joy confidence security grace and holinesse and fasten upon the Word and draw thereby the Spirit of Baptisme to helpe and satisfie thy soule with Christ in all these As thou wouldest put on a garment upon thy naked body How this 1 By the stripping
under the government of others nor governours because they have authority over them No there is no Time Age Person who can prescribe against the Lord of heaven Prince and people learned and idiots Iew Barbarian bond free great or small are all alike and under no difference with him But all of all sexes conditions estates and relations if men if Christians if of capable yeares and discretion stand bound to this Sacramentall triall He who will exempt himselfe let him bring forth his dispensation Therefore let all covers of figleaves drawne from the variety and difference of outward respect fall to the ground as unable to hold water when God shall enquire who they are that dare take out their names from this generall rule Gods lawes are not as cobwebs onely to catch small flyes The second branch is Who must try To which I answer Branch 2. Who must try Each one himselfe for these are the expresse words of the Apostle in which were reason sufficient But besides there is cause for it Reason 1 For first the object of this inquisition and tryall Each one himselfe are not errours and ignorances properly whereof the soule for lacke of knowledge can take no notice but either good or evill whereof we are privy or guilty to our selves and as for the rest the Lord in mercy pardons them to his owne servants who mourne for them as those who would gladly know them and so shun all evill and repent of their omissions and failings therefore it is conscience which must give the answer and make the inquiry Reason 2 Secondly the tryall which flowes from the sence the eye or hearesay or conjectures of men and their actions is most uncertaine For sometime a good â—â—â—n out of ignorance of some cases being plaine and open may seeme to go to worke upon a worse ptinciple than indeed he doth and to be worse than he is And againe a sly hypocrite who can accommodate himselfe to the opinions of men and occasions of things very cunningly may procure the conceit of a very honest man But conscience well informed will beare witnesse without cosenage or error what a man is Reason 3 Thirdly it is conscience which is the do-all in the soule Shee is set by the Lord to be the espiall of the narrowest passages of the heart and life except hood-winked and defiled she keeps the cinque ports the out-lets and in-lets of the heart and life nothing passes without her notice and verdict that water which runnes by the mill of our course utterly unknowne to others is to her well understood And therefore from her must proceede this tryall shee is this him selfe who must examine and who must bee examined Reason 4 Lastly all judgment and triall from others without can not attaine to this true triall of a man and that for these Respects Respect 1 1. Because there is none that knowes or can know the spirit of man save the Lord and it selfe by the Lords meanes For then should man become in Gods place 1 Cor. 2 11. now that cannot bee for although some man may bee in GODS stead to another yet that is onely in light and derection not in search or triall The things that are in the soule lie hid under so many lockes and with so many windings and conveiances that the soule it selfe cannot search them of it selfe except the Lord helpe her Iere. 17. much lesse can any other doe it Secondly put case that some wise and discerning Minister should by his wisedome discover somewhat more than others yet the intentions extents measures and consequences of those evilles are past his inquiry how deeply the soule is engaged in her guilt with how high or low an hand shee offended against what light shee sinned what penalties shee hath incurred what offence to GOD or men and what wound to her selfe whether felt and repented or not hath followed no man besides her selfe can search out Respect 3 Thirdly say hee could yet is it not in him to work upon Conscience so discovered The feeling of sinne guilt and curse the true view of sinne to humble melt and aâ—â—â—ct the soule that it might apprehend pardon repent and returne to GOD is the act of conscience by the efficacy of the word reflecting upon it selfe Lastly though all these were yet is it not in the power and Authoritie of another to inquire Perhaps a fit man is not present if hee bee hee may want a calling however the issue upon triall may bee out of his power and hand for either he is not to debarre from the Sacrament for such sinnes as are unconvinced and open but onely within the bosome of the committer or if they bee scandalous yet it s beyond his strength to execute the censure of suspension upon the party but notwithstanding hee will rush upon the Sacrament Whereas a man examining himselfe aright may and must bee such a law to himselfe upon due survey taken Vse of it The use of the point is manifold Admonition But it will more fitly fall upon the last branch Heere only I admonish such as would try themselves well to beware least they rest themselves upon either the labors or opinions of others How ordinary an abuse is it of the publique and private directions that are given to people for triall that men thinke themselves discharged from selfe triall How great pitty is it that faire weather should doe such hurt And that men should hang other mens triall of them as a Cover of darkenes before their eye that they might not come within themselves Some through unwillingnesse ease or a false heart stop their mouths with this that having had such excellent helpes they cannot chuse but be well tryed Reasons why men try not Howbeit themselves can give no reason why And others when they have offered themselves to be tryed with some sence of their need yet either by having more knowledge of the Sacrament than was expected or expressing some good affections of desire and sorrow for the present or because they have a gift to make the best shew and to conceale the worst I say some way or other bleare the eye of their Minister or Parents 1 Sam. 16 7. so that they thinking the Annoynted of the Lord to stand before them occasion them to boldly adventure upon the Sacrament as if beyond exception Alas poore soule Dost thou not know that the triall rests in thy selfe If thou be neither truely broken beleeving or Penitent can other mens erroneous Charity releeve thee It may possibly be a great sinne in another to thinke thee unfit for the Sacrament knowing no other or to exclude thee when as yet it is a fearefull bold and uncharitable rashnesse against thy selfe who knowest thy selfe to dare and presume thereto Mat. 16 29. What shall it profit to winne a world of good opinion from others and loose thy owne soule or to rejoyce in other mens errors Mat.
Arguments of the world to work in us by contraries As for example if when the world argues for loosenesse by the custome of the times As Eph. 5.17 wee argue then for so much the more closnesse in walking with GOD and then above all thinke its a season for us to draw neer to God Psal 73. the end Mark 3 Thirdly if when we may for ought man knowes scape well and avoid the mark of a sinner yea when we are in most secret privacy from men yet our Conscience checks us and keepes us as free from it as if all eyes were upon us And besides if the secretest passages of evill gall and sting us although but omissions of some good or defect in the secret passage of our spirit wandring remisse formall in a Sabbath in prayer or worship if then we are brought upon our knees with confuzion when men magnify us for the duties we doe it s a blessed signe Mark 4 Fourthly if we shrug and start not at close and neer Truths as too hot and heavy for us if we shun not information of such but seele a spirit joyful in us that truth is brought touseven with the losse of some lust Se Gen. 39.10 which the ignorance of it did nourish in us it s a sure signe that the more the Lord costs us the more wee love him and would lose any thing for it Mark 5 Fiftly if when wee feele that God payes us home for any sin or liberty wee corruptly lived in we then think it a cheape penny worth and cost wel bestowed if thereby wee may be purged and reclaymed And mutter not at the way of it Mark 6 Sixtly if that which setts us on to suffer bee the preserving of the honor of God and the purenesse and Power of godlinesse more than any respect of our owne praise or zeale 2 Sam. 6.22.23 it s a signe that we love the truth for it owne sake Mark 7 Seventhly if Gods way bee not liked because it runs in our streame but when our way runs in Gods streame If we preach not pray not worship not God because our streame of credit commings in welfare content to the flesh pleasing of man lyes that way But our zeale and service runs in Gods streame and fights under his banner and good Conscience it s a good signe For by this wee shew that wee chuse rather that our channell stand dry when Gods is full our crowne wealth gifts be cast in the dirt so the Lords crowne may stand upon his head than that our streame and ends should runne ful the Lords dry and empty When we take no more care for Gods ends than himselfe lookes for abhorring to thinke God cannot spare us except we serve him throughly with a craz'd conscience this is a sweete marke in this bad world Mark 8 Eightly if we picke out and devise duties for God when yet he streightens us so that when we cannot doe what we would yet wee doe what wee can if not openly yet secretly this argues wee serve God with our best wisdome and seek not handsome shifts not to serve him at all Mark 9 Ninthly if wee so serve God as none can but such as wee in our condition abhorring to serve him in a generality and with reservations For example If in bad times we onely rest in our faith and repentance family duties and such as all times require Act. 13.38 But serve not our time and Generation in the peculiar duties thereof Also if being rich learned honorable Ministers Magistrates wee content our selves with such Religion as any poore idiots meane ones and private ones may doe but for the duties of the rich as are rich to honor GOD with our wealth honour parts wee are farre from it This bewrayes us to be such as are nearer to our selves than God The contrary to this bad signe is a good one 10. Marke Tenthly if not onely we hate that calling and company and occasions which admit us not to serve God But also rather chuse to forgoe otherwise a lawfull calling if to us necessarily encombred with conditions of an evill conscience chusing rather to endure any streights and to trust God in a pinching crosse it s a good signe Many markes might be added whereof good bookes are full and the soules of such as are the Lords are convinced as to love a Saint as a Saint even a poore one that is so better than the tichest that is not To bee fruitfull in grace as well as gracious to change no religion with the time to mourne for sinne more than for sorrow our owne sinne more than others and yet for both sinnes and sorrowes of others as our owne to keepe the Sabboth closely and with a thousand more but these few I have chosen as perhaps agreeing best with these times and because many are not so convinced of them as were to be wished And thus much for the triall of our estate to God necessary for such as come to the Lords Table Vse Admonition in generall 1. The unregenerate Now I breefely end with the use of the doctrine First to all sorts better or worser this I say Try your estate All unregenerate ones doe it more fully toze your consciences by the parts and markes of true calling and grace And the regenerate also doe it yet with more quietnesse and lesse anxiety of heart as knowing these markes belong to them The former sort labouring to get some sence of sinne to rubbe their secure hearts to the quicke and get off their deadnesse of spirit awakening from the dead that Christ may give them light God is not the God of the dead Matth. 22.32 but of the living The Sacrament serves not to be put into the mouthes of the dead men enemies of God and strangers from the life of grace but into the soules of the living that they may prosper and grow 3. Ioh. verâ—â— How should such dare to receive the seale of a covenant of grace being in a covenant with hell and death Deceive not thy selfe If thou bee in covenant with God the fruit of the lips hath done it even the effectuall Ministery of the law and Gospel else thou art still as thou wert borne in old Adams rotten stocke There is no communion betweene lusts and Christ 2 Cor. 6.15 betweene a proud adulterous hypocriticall worldly wretch and grace Trust to it if the Lord never called thee thou art not in covenant so as by an actuall faith if God never stopt thee in thy lewd course laid it as a loade upon thy shoulders presented thee with better hopes even the hope of immortality by the Gospell digested in thy soule the value of this pearle till thou bought it Act. 15. Except the Spirit of God have purified thy soule through beleeving never count thy soule spirituall in the covenant and therefore presume not upon the seale of it Alas poore creature No seede of
and hatefull provokings and wrongs c. The like cavils wee have against all other actions of love as giving lending c. So in Law cases if we be led by the rules of necessitie quitting of our selves from injuries which else we could not also love of peace serving providence for the manifestation of right and although we be losers yet resting in Gods will and learning to deny our selves to be more patient and content to offer and waite upon him who will pleade our cause abhorring all covetous or reuenging ends of our owne Many more trials might have beene added but I referre the Reader to the former grounds to helpe himselfe Vse 4 The last use is consolation encouragement to Gods people of two sorts Branch 1 First to all such as walke in love Consolation and make it their path and way Many a good Christian will say I cannot boast of many evidences but this I thank God I can say that my heart goes with the cause of God to his religion covenant Ordinances I love the Saints c. My affections and endeavours go that way yea when I cannot goe yet I can creepe and methinkes the dogge of a good man is welcome for his masters sake I abhorre that selfe-seeking and selfe-love which reignes in the world I practise compassion and love to all both meane and great knowne and unknowne neere and farre off and my prayers are cast in as a lot among the prayers and petitions of the Church I desire no welfare save in hers and as she fares so doe I desire to doe Oh! rich soule be comforted The Lord hath set his marke upon thee and called thee Hephziba Esay 62.4 one in whom his soule delights his Love his Dove his Vndefiled one Thy name is as a precious ointment therefore the daughters follow and love thee By thine example many have lost their brutish and savage qualities and bene taught to feede with Lambes They say of the Panther that she hath so sweet a breath that she allures all the beasts to her thereby So that hereby she hath her name So is it with thee the savor of thy amiablenesse shall honour thee wheresoever thou becommest till at thy death thy workes shall follow thee Marke 14.9 Act 9.9.36 10.2 Though the Scripture be witten yet as the name of Mary that annointed Christ and Dorcas and Cornelius are in the word so shall thine be in the Church Oh! enjoy thy selfe and come to the Sacrament with comfort for the Lord Iesus stands there ready with open breast to welcome thee Branch 2 Lastly it may also affoord encouragement to such as feare themselves in this triall of their love And I confesse as the manner of the world now is there is so little practise of this grace to be seene that it were enough to quench the love of the first Therefore I wonder not to heare so many to complaine of crackes and flawes in their love and to see that men learne to halt of them that are lame to be froward with the foward sullen testy unkind and unthankefull with such as are so Thy complaining therefore of thy selfe is just yet beware lest hereby thou debarre thy selfe of the Sacrament Tell me then Art thou heavy to feele such scurffe in thee That thou carest not how others fare so thou canst sleepe in a whole skinne And that the practise of gentlenesse and mercy Iames 3.13 doth so hardly fasten upon thee Dost thou combat within thy selfe against all naughtinesse in this kinde and nourish the motions of that spirit which is pure peaceable gentle and full of goodnesse and beare downe the other as much as is possible Deceive not thy selfe and I dare not barre thee from the Lords Table Although thou hadst poore fruits to boast of yet sith our Lord Iesus hath not forgotten a promise of reward to a cup of cold water to a Prophet in the name of a Prophet Math. 10.42 I cannot exclude thee from the benefite of the Supper Onely take heede least thou catch at such an encouragement to any evill end that still thou maist keep thy conscience defiled with the like pangs yet venture to receive But let the Sacrament bring a speciall reviving of love unto thee the very sight of thy brethren at the house of God let it renue that poore sparckle that is in thee Heb. 12.25 Thinke that thou art come to the soules of merifull and holy men and art as in a corner of heaven while thou maist sit among them And if this encouragement belong to thee it shall worke kindely and not by contraries And for this use and the whole triall of love thus much CHAP. VIII Of the desire after the Sacrament and the triall theof WEe are now come to the last The 5. grace Desire Entry but not to the least of those five graces preparing for the Sacrament which is desire or longing after those good things contained in it Concerning the handling whereof I shall not hold the Reader long in the grounds of this grace as I have done in the former Because those points which serve to the opening of desire either concerning Christ himselfe our alsufficient nourishment or else the triall of our owne wants of both which I have both in the former and in this latter Treatise spoken shall not here neede any repeated discourse Onely my method shall be this 1 I will briefely speake a word of the object of this desire 2. I will prove the Doctrine 3. I will make use of it sundry wayes and therein if any thing may be added either for the procuring of or the triall of the soundnesse of this desire I shall mention it and so conclude Affections are strong and vehement things in their pursuite and not stirred up or provoked in us save by objects of great allurement and perswasion especially spirituall affections require eminent objects to raise up to improve them Natural affections of joy love hope sorrow feare or desire must have sutable objects to quicken them up otherwise they lie flat upon the earth How much more must it needs be so here in holy and divine affections whereunto our nature is lesse enclined and the flame for lacke of daily supply of oile and matter to nourish them doth easily decay and vanish Sacramentall desire and longing therefore must needs presuppose some more than ordinary object to excite and maintaine it else neither would a carnall heart easily rise to it nor it a good heart hold appetite and desire to it long together The object of desire is Christ Sundry wayes therfore it pleases the holy Ghost in Scripture to expresse this object to the eye of the soule The thing it selfe being in substance one the Lord Iesus the nourishment of the living soule in grace and goodnesse yet the eloquence of the Spirit appeares in no argument so great as in this one to wit the due laying him