and theirs 4 By rejoicing to see the livery of Christ put upon their child their child so honoured 5. By educating their children accordingly Ephes 6.4 2 To exhort all Baptized persons First Such as are unregenerate and in the estate of nature manifesting no lesse by their way and course First That they would consider what they are doing even acting the parts of treacherous and foresworne persons proceed just contrary to their Vow and Oath in Baptism Secondly To consider what a deal of ingratitude they manifest to God thus abusing his Livery he that prevented them with this Sign and Seal of the new Covenant before they had any ability to conceive of it that was found of them before they sought him that put a pledge into their bosomes concerning his gracious meaning towards them did they not shew themselves careless of it nay he that by his Sacrament so provoked them to embrace the Covenant 3 To exhort them that they would never rest until such time as they have a feeling of that renewing power signified in Baptism to wit the power of Christs death mortifying sin in them and the vertue of his Resurrection raising them up to newness of life To this purpoâ—e let them be earnest with the Lord in prayeâ— as well as they can follow hard after the pâ—werful preaching of the Word that so they may attain to Regeneration whereof Baptism is the Seal It is true if they take this course they shall be called Puritans and Precisians But let them remember their solemn Vow and Oath in Baptism and not regard the malice of Satan and the reproaches of men 2 To exhort such as have true grace are regenerate often to meditate upon their Baptism for the helping of their faith Is any temptation violent any corruption strong any grace weak nay hath Satan and corruption given the foile prevailed in particulars Why then call to mind thy Baptism Gods Covenant with thee signified and sealed in it this is an excellent way to get up thy faith and so to get thee up being fallen and to keep thee up being in the fight and combat For we are to know that the signification force use and fruit of this Ordinance doth not continue only for a moment of time but for the whole course of a mans life Thus much for Baptism Now we come to the Sacrament of the Supper and commend the Doctrine of it unto you in the point following Doctr. As the Sacrament of Baptism is a good outward means to encrease faith why so especially the Sacrament of the Supper But having spoken of Baptism take the Doctrine more briefly The Sacrament of the Lords Supper is an excellent outward means to encrease faith Do but see 1 Cor. 10.16 As though the Apostle should say The participating of the Supper is it not an excellent Signe Pledge and Meanes of our growth in Christ to encrease our faith And 1 Corinth 11.26 Yee do shew the Lords death to wit as to others so to your owne faith for the encrease and confirmation of it Reason 1. The Sacrament unto which this succeeds to wit the Passeover was an excellent meanes this way that is to say for the encrease and confirmation of faith Reason 2. In the Sacrament of the Supper there is such a lively picture and representation of Christ and his benefits Galat. 3.1 Crucified among you As by the preaching of the word so by the administration of the Sacraments especially by the administration of this Sacrament Reas 3. This was one principall end why Christ instituted and ordained this Sacrament to wit that his peoples faith unto the worlds end in the conscionable celebration of it might be encreased and confirmed Now for the opening of this Doctrine we intend to answer divers questions 1. What this Sacrament is 2. The difference betwixt it and Baptism 3. The parts of it 4. What is to be done of us that in the use of this ordinance our faith may be encreased Quest First What the Lords Supper is Answ It is the second or latter Sacrament of the Gospel wherein by bread and wine duely administred and received the true beleever is fed and nourished unto eternall life A little to open this description It is the second or latter Sacrament of the Gospel because in order baptism is to precede and go before it wherein by bread and wine elements first not very hard to be come by Secondly Very apt unto the purpose appointed to wit to signifie and seal spiritual food nay very apt wine being appointed and afforded as well as bread to signifie and seal a compleat feast to the soul full and perfect nourishment by the Lord Jesus the thing signified Duely administred and received that is when the persons administring and receiving are rightly qualified and the same rites and actions punctually observed which the word of God prescribes and enjoynes the true beleever he being the party only that is capable of this feast and unto whom it belongs is fed and nourished unto eternal life The bread and wine not only representing the body and blood of Christ but exhibiting and conveying them to the soul of the beleever for his spirituall nourishment Quest 2. How the Lords Supper differs from baptism Answ First We will shew briefly wherein they agree Secondly wherin they differ They agree in these things First they both represent whole Christ to the soul Secondly they both seal up whole Christ to the soul we mean by whole Christ as Christ for justification so for sanctification 1 Now these Sacraments differ divers waies First in order baptism goes before and the supper follows as being goes before growing Secondly In frequency Baptism is but once to be received the Supper often We are but once born but after we are borne we have need of frequent nourishment Thirdly they differ in the elements and external rites Fourthly in their particular ends Baptism being properly the seal of regeneration but the Supper properly the seal of growth and confirmation The former the seal of Christian being the latter the seal of Christian well being Quest 3. What are the parts of this Sacrament Answ They are either outward or inward The outward as the signe and the word By the signe we mean the elements of bread and wine and the sacramentall action on the Ministers part and on the receivers part The The other outward thing is the word the word added to the element or elements makes a Sacrament Now by the word here we are to understand First the word of institution or command do this Secondly the word of promise this is my body which is given for you this is my blood which is she d for you The inward thing or thing signified is the body aad bloud of Christ given and shed for our sins and our spiritual eating and drinking of them for our nourishment unto eternal life Quest 4 What is to be done of us that in the use of this
of infinite merit It being more the passion of Christ for a short time then if all men and Angels had suffered for ever Secondly Hath God the Father out of his infinite love given his Son to die for thee then do not thou doubt the supply of all necessaries inward and outward he that hath given the greater will also give the lesser Christ is more worth then ten thousand worlds and Christ is the sweet and pleasant fountain of all other good things It is for him and through him that we have any thing that is good see what the Apostle saith Rom. 8 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things The Lord that hath given thee Christ and him to die for thee will give thee an increase of grace will give thee to persevere in grace nay in the end will give thee eternal life Rom. 5.10 And in regard of outward things it is comfortable to hear what the Lord saith Psal 34.10 The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing And Heb. 13.5 I will never leave thee nor forsake thee For let God be true and every man a liar But this is an argument of arguments which the Apostle useth to perswade true beleevers touching their outward supply I mean Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Vse 3 To exhort and that divers waies First Is it so that the Sonne of God did humble himself so farre as to take upon him the forme of a Servant nay even to die the accursed death of the Crosse and For our sins and iniquities O then let us be exhorted to grieve and mourn for sin the proper and procuring cause of his sufferings How can we but lament that which procured Christs death Be troubled and vexed for that which caused the Son of God so much trouble and vexation There is nothing doth so demonstrate the horrible nature of sin 〈◊〉 the death of Christ for sin and there is nothing should move us more to grieve for sin then considering that our sins have pierced the Son of God and killed the Lord of life If this consideration will not move us nothing will See Zachar. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitternesse for him as one that is in bitternesse for his first born 2. To exhort every one of us to hate and shun sin for the time to come Oh How can we love that how can we favour that which nailed the Son of God to the crosse Will not we labour to die to that for which the Son of God dyed O let us down with this body of sin as the Apostle hath it in 1 Cor. 9.27 I keep under my body and bring it under subjection He beat down his corruption as it were with clubs for so the word he here useth in the Originall signifies as the Apostle Peter exhorts 1 Pet. 4. ver 1 2. Forasmuch as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God And is not this one speciall end why the Son of God gave himself to death for us to wit that we might become a holy people Gal. 1.4 Surely to go on in sin is horrible ingratitude to God and Christ nay the truth of it is we should be so affected to God who gave Christ and to Christ who gave himself to that accursed death of the Crosse for our sins as we should rather our selves admit of death even the most bitter and torturing death then admit of the least sin wittingly and willingly Thirdly Did God the Father so love us as to give us his Son nay the Son so love us as to give himself to death for our sakes why then upon a just occasion and call let us not think much to let our dearest blood goe for Gods sake for Christ sake Shall Christ the Sonne of God willingly dye for us and shall we not willingly lay down our lives for him and for his Truth upon a call that so we may glorifie him Joh. 21.19 And for his people upon a call that so we may manifest that his example swayes us as 1 John 3.16 Herby perceive we the love of God because he laid down his life for us and we ought to lay down our lives for the brebren Thus far touching Christs Passive obedience and the third Member of the third Principle MEMBER IV. And by his righteousness WHerein we have implyed Christs Active obedience as in the former Member his Passive and this we deliver in the form of a Doctrine thus Doct. Jesus Christ the eternal Son of God although he was crucified to death as he was man yet was he a just and righteous man In the prosecution of this Point we are only to make good the latter part of the Doctrine to wit that Christ even as he was man was Just and Righteous To this purpose see 2 Cor. 5.21 He hath made him to be sin for us that is to say a sinner by imputation who knew no sin that is to say who was without sin And Heb. 4.15 We have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin And hence it is that the Apostle Peter calls him A Lamb without blemish and without spot 1 Pet. 1.19 And that the Apostle Paul saith of him Rom. 10.4 He is the end of the Law that is to say the perfection of the Law whatsoever the Law could exact he not only suffered but likewise was and did Now we are to know that Christ as he was man was righteous two wayes 1. In his Birth and Conception 2. In his life and conversation 1. In his Birth and Conception Luke 1.35 And the Angel answered and said unto her to wit to Mary the mother of Christ The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God So Matth. 1.20 Joseph thou son of David fear not to take unto thee Mary thy wife for that which is conceived in her is of the Holy Ghost And although Mary was a sinner yet the Holy Ghost knew well enough how to cleanse and purge from sin that part of her substance of which Christs
humane nature was made and for the guilt of Adams fall it did not belong unto him he not coming from Adam by natural generation but by a miraculous Conception Nay further in his Conception and Birth his humane nature was not only free from sin but withal inriched and filled with Grace and holiness and that in greater measure then all men and Angels as John 1.14 The Evangelist speaking of him and according to his humane nature saith he was full of Grace and in chap. 3. ver 34. God giveth not the Spirit by measure unto him that is to say he gave it unto him in an abundant measure and yet the Holiness of Christ as man is not infinite but finite there being this difference betwixt his Righteousness as he is God and his righteousness as he is man His righteousness as he is God being infinite and uncreated his Righteousness as he is man being finite and created Thus we see even as Christ was man he was righteous in his Birth and Conception 2. As he was man he was righteous likewise in his Life and Conversation his whole course of life being conformable to the absolute Righteousness of the Law as 1 Pet. 2.22 Who did no sin speaking of Christ neither was guile found in his mouth And John 8.29 He that hath sent me is with me the Father hath not left me alone for I do always those things which please him The Point being thus maintained we come to answer two Questions 1. To what end was Christs Active obedience the Righteousness of his Humane Nature and the Righteousness of his Life 2. If perfect Righteousness and eternal life be merited by Christs Active obedience how comes it to pass that the Scriptures speak so little of this kind of obedience and so much of his Passive Quest 1. To what end was Christs Active obedience the Righteousness of his humane nature and the Righteousness of his life Ans The principal end next to Gods glory was to merit for the Elect perfect Righteousness and eternal Salvation As we must not conceive of Christs sufferings as the sufferings of a private man but as the sufferings of a publike person he being our Surety and pledge so we must conceive of the Righteousness of his humane nature and life his Active obedience it was not for himselfe but for us as Isai 9.6 Vnto us a child is born and Rom. 8.2 3 4. which place is to be understood of the perfect righteousness of Christs humane nature imputed to all true Believers he so meriting a cover for their corrupt nature and touching the righteousness of his life that he thereby further merited for the true Believer righteousness and eternal life do but see Rom. 5.6 As by one mans disobedience to wit Adams many were made sinners so by the obedience of one to wit Christ shall many be made righteous and so in ver 17. of the same Chapter If. by one mans offence death reigned by one to wit Adam much more they which receive abundance of grace and of the gift of righteousness that is to say they who out of Gods abundant favour are justified by the righteousness aforesaid shall reign in life that is shall be saved And Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth and eternal life is a consequent of this perfect righteousness the Apostle here speaketh of We all owe the Lord a double debt 1. The debt of punishment for the breach of his Law 2. The death of obedience to wit the perfect fulfilling of the Law Now Christs Passive obedience doth discharge the former debt his Active obedience the latter by his Passive obedience he hath merited for us remission of sins and freedome from punishment and by his Active obedience he hath merited for us perfect Righteousnesse and eternal life There be other ends of Christs active obedience as the meriting for the Elect sanctifying Grace As Joh. 17.19 For their sake saith Christ I sanctifie my self that they also might be sanctified And then that he might be an example of Holiness as Matth. 11.29 Learn of me for I am meek and lowly in heart Quest 2. The second Question is If perfect righteousness and eternal life be merited for the Elect by Christs Active obedience how comes it to pass that the Scriptures speaks so little of this kind of obedience and so much of his Passive Ans 1 Because his Passive obedience was most sensible and exposed to the eyes of all 2. Because the Ceremonial Types had especially their accomplishment in it 3. Because this was the chief and principal part of his obedience 4. The Passive implies the Active Now we come to the Uses of the Point Vse 1. To abase and greatly to humble us our natures and lives being â—o stained and defiled as nothing could be a cover unto them but the righteousness of the Son of God the righteousness of all men and Angels being insufficient this way to wit to hide the filthiness of our natures and lives from the eyes of Gods Justice Oh the cause we have to lament the impurity of our natures and lives when nothing could be a Remedy for us but the Son of God must assume our nature and here in the world work righteousness for us This consideration should not a little humble us but likewise work in us a great dislike and loathing of sin and of our selves for sin Vse 2 To inform us touching the goodness of God unto us We in Adams loynes having undone our selves and lost all righteousness that the Lord should provide us a Saviour not only to merit for us remission of sins and freedom from punishment by his Passive obedience but likewise perfect righteousness and eternal salvation by his Active so as let the Justice of God be objected any way to the true Believer he hath sufficient answer in his Pledge and Surety the Lord Jesus and hence it is that the Apostle saith Rom. 10.4 Christ is the end of the Law for righteousness to every one tht believeth If the Law and Justice of God require punishment for sin and disobedience the Believer hath the death and passion of Christ to interpose if the Law and Justice of God require perfect righteousness to be justified in Gods fight and to enter heaven the true Believer may have present recourse to the holy nature and life of Christ as his cover and righteousness so as whatsoever the true Believer should be should do should suffer Christ was did and suffered And may not this greatly comfort the true Believer that the Lord hath provided such a Saviour and further that his righteousness whereby he is justified in Gods sight and must enter heaven is not in his own keeping as his first righteousness in Adam was which was quickly lost but in the keeping of the Lord Jesus and so cannot be lost The Believer may lose this and that outward thing which for the present he enjoyed or
blind and naked Revel 3.17 The second signe is a dear love to God John 4.9 We love him because he first loved us that is because in Christ we first apprehend his love unto us when a man apprehends Gods love unto him in the Lord Jesus how he gave the Lord Jesus unto him to free him from misery and to make him eternally happy then he cannot but love the Lord again A man may receive all outward gifts from God and never love him but a man cannot receive this gift from God to wit be assured that God hath given him Christ and pardon of sinnes and eternall life in and through him but he must needs dearly love the Lord and study how to honour him and shew himself thankful unto him The third signe the apostle Paul laies us down Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts Sinne doth not raigne as king in those that are united to Christ that they should obey it in the lusts thereof no their very sinful passions affections and desires are a great trouble and grief unto them as we may observe in the Apostle Pauls complaint Romans 7.24 Oh wretched man that I am who shall deliver me from the body of this death The fourth Signe 2 Corinth 5.17 If any man be in Christ he is a new creature Such as are united to Christ have a change wrought in them by the Spirit of God a change in their minds affections and conversations and hence are described Heb. 5.9 to be such as obey God The fifth Signe A special love to Christs members as they are his members 1 John 5.1 Every one that loveth him that begat loveth him also that is begotten of him and the 3d chapter the 14th verse We know that we have pussed from death to life because we love the brethren 6 The last sign we now commend unto you A hearty rejoycing to see the word of God prosper and prevaile Acts 11.18 When they heard these things to wit the believing Jewes they held their peace and glorified God saying Then hath God also to the Gentiles granted repentance unto life And Acts 15.3 And being brought on their way to wit Paul and Barnabas they passed through Phenice and Samaria declaring the canversion of the Gentiles and they caused great joy unto all the brethren As the people of God are to pray that the word of God may have free course and be glorified 2 Thess 3.1 that is may prevaile and prosper in that that God sent it for so they cannot but rejoice when they see the fruit of their prayers this way Vse 2. To awaken the presumptuous sinner dreaming of an absolute universal Redemption Ask such how they can go on in their sins and have any peace They answer They hope well because Christ died for all But did Christ intend that his death should be effectual to all There is no question but Christs obedience Passive and Active was of infinite merit but can any apply this merit but the penitent And do not those that truly apply it labour more and more to forsake their sins even those which they have formerly taken great delight in Do we think that Christ came into the world to be a Baud to our sins nay certainly he came into the world as to satisfie for sin so to slay sin As there is a world of the Elect so there is a world of the Reprobate and of whether company are they that go on in their sins and the truth of it is the peace such have is a false peace as Isai 48.22 There is no peace saith the Lord unto the wicked no true peace and notwithstanding the peace they have now the time will come when their consciences shall roar and fly in their faces and when they shall find that their fruitlesse faith was but presumption and that true of the world which the Apostle saith of Israel Romans 9.27 Though the number of the children of Israel be as the sand of the see a remnant shall be saved and but a remnant Vse 3. For the support and comfort of all truly penitent such as see the great number and hainousnesse of their sins and the infinite wrath of God ready to seize upon them for the same let such contemplate the sufficiency of the satisfaction and remedy how the Lord Jesus hath accomplished all things needful for their salvation Do but see John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life See thou art not excepted excluded if thou dost believe suppose thy sins be never so many so grievous Isai 45.23 Rom. 3.22 23 Nay see Christs loving invitation to such as thou art Matt. 11.28 Come unto me all ye that labour and are heavy laden and I will give you rest And Luke 4.18 The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel to the poor he hath sent me to heal the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at liberty them that are bruised Nay is it not the Lords command in plain termes that thou believe in his Son John 3.23 This is his Commandment that we should believe in the name of his Son Jesus Christ Take heed thou dost not to all thy former sins add disobedience to this command for surely rebellion in this kind will exceed all thy other sins as 1 John 5.10 11. He that believeth not God hath made him a lyar 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 And Joh. 16.7 8 9. If I go not away the Comforter will not come unto you but if I depart I will send him unto you and when he is come he will reprove the world of sin Of sin because they believe not on me And further John 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 See Rom. 5.7 8. Scarcely for a righteous man will one die yet peradventure for a good man some would even dare to die But God commendeth his love towards us in that while we were yet sinners Christ died for us And Rom. 8.32 He spared not his own Son but delivered him up for us all or gave him for us all And will not we accept of this gift no more required of thee then to accept of this gift and wilt thou not Behold now is the accepted time now is the day of salvation 2 Cor. 6.2 And so far now by occasion of the third Principle PRINC IV. Quest But how maiest thou be made partaker of Christ and his benefits Answ A man of a contrite and humble spirit by faith alone apprehending and applying Christ with
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
not knowne to any man but themselves why should their consciences vex and terrifie them if there were not a God Object 1. But may some men say in whom the light of nature is almost extinguished I never saw God how can I then believe there is a God Answ Thou didst never see thy soul and dost thou believe therefore thou hast no soul Thou didst never see the wind yet surely thou believest there is such a thing such a creature Object 2. But if this be a Truth generally acknowledged How comes it to pass that the most men and women live as though there were no God Answ First by way of Concession or Grant Secondly By way of Solution 1. By way of Concession or Grant It is true the most do live as though there were no God so walk as denying the Presence Power and Justice of God 2. By way of Solution or Satisfaction Although men and women generally by the light of Nature do acknowledg a God yet through the corruption of nature they frame and fain him to themselves to be such a one as they please to wit without Attributes not present in all places not infinitely powerful and just As this is a Truth That by the light of nature we know and believe there is a God so likewise this is a Truth That since Adams fall by the corruption of nature in regard of the true God we are all Atheists Thus the Psalmist describing the natural man Psal 14.1 The fool hath said in his heart There is no God The natural man confesseth there is a God but it is a God of his own framing without Attributes to wit an Idol which upon the matter is as much as to deny the true God Object 3. Although this be a Truth granted and plain why yet the Regenerate themselves have doubtings this way they sometimes doubt Whether there be a God or no. Answ And this comes to pass First by Satans suggestion who sometimes darts this thought maliciously into them even in their best Devotions Secondly this thought may be in them through the corruption of nature remaining they having a seed and some degrees of Atheism remaining in them so long as they are in this world Thirdly Want of through consideration may occasion doubting this way As when they observe themselves men and women of affliction and the wicked great in the world and highly exalted looking meerly upon this and no further may occasion them to question this great Truth but going on to the end and issue the doubt is presently removed considering what the wicked's exultation ends in and so considering what is the issue of the godly mans afflictions Vse 1. To expostulate with the wicked and unregenerate There is a God this thou sayest thou beleevest I say thou dost well but the divels do as much nay more â—hey beleeve and tremble Jam. 2.19 Examine thy self do not they exceed thee in this Thou believest there is a God but dost thou tremble at his Justice Power and Omnipresence Dost thou perswade thy self of his Omnipresence that he sees thy waies courses and proceedings in all places and at all times How comes it to passe then that thou willingly and willfully committest that sin in secret in his sight which thou wouldest be ashamed to commit in the eye and veiw of the world Observe now Thou beleevest there is a God but it is a god of thy own framing a god that sees not thy sinfull courses and proceedings And to this purpose take notice how the spirit of God brings in the wicked or naturall man speaking in his heart Job 22.13 14. And thou sayest how doth God know and is there knowledg in the most high Psal 73.11 Can he judg thorow the dark cloud thick clouds are a covering to him that he seeth not And Psal 94.7 They say the Lord shall not see neither shall the God of Jacob regard it Thus what the wicked mans thoughts are of God his actions declare And so in regard of Gods Justice if thou didst beleeve him to be a God of justice how durst thou go on obstinately in thy sins making a covenant with death and being at agreement with hell he having openly proclaimed in his word that he wil be revenged on al such malefactors The truth of it is although thou dost acknowledg a God why yet again thou deniest him by denying his justice as if he were a God all of mercy but such as thou shall one day find him to be a God of justice of infinite justice Deut. 29.19 20. Again in regard of Gods Power Thou beleevest there is a God but again deniest him in that thou dost not believe him to be a God of infinite power If thou dost beleeve him to be a God of infinite power why dost not thou rather tremble at his threatning then at the threatning of a mortal man Let an earthly Magistrate or Prince threaten and menace for the breach of his statutes and edicts presently men and women begin to tremble and to be afraid and know not which way to turn themselves but let the Lord the mighty God of heaven and earth threaten to bring this and that plague this and that judgment upon them for their sins and transgressions nay even to damn them to the pit of hell if they do not reform for all this they go on still in their sins and evill courses as though the Lord had not power to maintain his threatnings upon them Well thou that art a wicked and ungodly liver see thy condition to be a wofull condition there is just so much light in thee as to make thee inexcusable Thou beleevest there is a God but in life deniest his presence power and justice Thou art not an absolute Athiest in judgment but an Athiest in practice Wel it is as thou thinkest there is a God but thou shalt find him otherwise then thou thinkest to wit all-saving for he is infinitely just and powerfull Vse 2. For Direction Thou beleevest there is a God First more and more examine this great truth more and more ponder and perpend it untill thy heart be established in it and if God be God serve him if Baal be God follow him The meaning is if this principle be not true follow the waies of thy own heart live and walk according to thy own lust without any restraint but if it be true as it is undoubtedly then walk and live as throughly beleeving this principle Labour to please God to glorifie him and to have communion with him and know there is nothing doth so choak and suffocate this Principle as a wicked and profane life as Rom. 1.18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness This is the first rule of Direction 2. Thou believing this Principle endeavor to nourish and maintain it To this purpose thou maiest help thy self by the Book of the Creatures as
grievousnesse of this slavery and Lastly to the Uses Object 1. But may some men say the debaucht and prophane person the common swearer drunkard gamester those by their very way and course do seem to be the slaves of the divel but your civill honest men and women such as live neighbourly are outwardly well governed but yet are not religious care not much for hearing of Sermons do not labor after holy knowledg have not a good word for those that are forward in profession do you hold those likewise to be the slaves of the Divel An. Yes It is true they are not in that measure the slaves of the divel as the former but being in the estate of nature sin is altogether unmortified in them where sin is altogether unmortified there Satan reigns This is a truth the more liberty any man takes to sin the more he is the slave of the divel But yet this is a truth likewise that Satan hath the meer Civillist sure enough because although sin may sleep in him why yet it is not mortified in him The Scribes and pharisees who were civil men our Saviour Mat. 23.15 stiles them no better then the children of hell he might have as well called them the slaves of the Divell And so Simon Magnus the sin of covetousnesse being unmortified in him the Apostle Peter tels him Acts 8.23 That he was in the gall of bitternesse and in the bond of iniquity and why in the bond of iniquity because he was bound to the sin of coveâ—ousnesse as by a chain and so to the Divell this sin being unmortified in him he was the slave of the Divell Object 2. But may some man say divers that in likelihood are in the estate of nature are many times frolick and merry and who so jovial as they Answ It is true and yet sometimes these persons have horrible pangs and gripes of conscience and the reason they are so merry and joviall is because they are not sensible of this bondage neither how deeply they are drowned in this slavery A man on dry ground being alive feels a small waight that is laid on him but being dead in the bottome of the water is not sensible although never so great waight be laid upon him So it is with a meer naturall man spiritually dead Object 3. But the regenerate themselves whil'st they are in this world have sin in them and where sin is Satan is are not they likewise the slaves of the Divel Answ Not although the regenerate have sin remaining in them why yet it doth not raign in them and where sin raigns not Satan raigns not There is a great difference between one being in a house and ruling in a house between one usurping as a tyrant and ruling as a king willingly submitted unto The Apostle Peter speaking of the regenerate 1 Pet. 2.9 But ye are a chosen generation a royall Priesthood an holy nation a peculiar people They are no longer the slaves of Satan but the servants of God nay the children of God by adoption These Objections being answered we come in some measure to point at the greatnesse and grievousness of this slavery the miserablenesse of it You have heard of the bondage of Christians under the Turks and Infidels of the slavery of the Gibeointes who were censured by Joshuah to be hewers of wood and drawers of water Josh 9.23 But especially of the great slavery of the Israelites under Pharaoh in Egypt but this bondage of the unregenerate under Satan is a great deal worse For first that bondage was of the body only but this is the bondage of the whole man body and soul Secondly In that bondage men were served but in this the Divel who is the basest Lord and who commands the basest things Thirdly In that bondage the greatest harm was temporal but in this eternal even damnation in hell for ever Fourthly In that bondage they had a sense of their thraldome and desired liberty but in this men do not perceive themselves to be bound but think themselves to be free and despise liberty Lastly in all outward bondage there may be probability of help as by running away or by intreaty or by ransome or by the death of those that hold us in bondage but in this bondage men and women lie still as it were bound hand and foot not able not willing to help themselves except the Lord from heaven come and vindicate them out of the paws of the Lion by his Word and Spirit unbind them and set them free Now we come to the Uses Vse 1. To inform us touching a great error which is in many They seem to admire at the condition of such as live out of the danger of mans Law have enough to pay every man his own so as they feare not to be cast in prison are able to make their part good in any sute or quarrel may go whither they list as their humor serves from Ale-house to Ale-house from Bawdy-house to Bawdy-house have mony enough in their purses to defray so as they need not go upon the score O they take such to be the only free persons in the world and only to live at their own command and thus they judg looking upon the outward appearance in the mean time not considering that those persons aforesaid being in the estate of nature they are all this while the slaves of the Divel Certain it is there be many that feed daintily are clothed richly live idly take their fill of all worldly pleasures in all licenciousnesse and yet are arrant slaves as any that serves in a Gally It is a good saying of one of the Ancients a good man though he serves yet is he free a wicked man though he reigns yet he is a servant Those that are not the servants of God how many lords have they the world the flesh and the Divel the world their servant their flesh their fellow the Divel their enemy There is no vassallage like unto this besides the woful reward in this life and the life to come And if you would have these slaves of the Divel painted out unto you by some signes First an arguing for sin and a defending of their evil waies Secondly An hating and disliking of those that reprove them for their sins Thirdly A loving of those that sooth them and flatter them in their evil waies Fourthly A maintaining and upholding of sinne in others Vse 2. For the great comfort and consolation of all the Regenerate They are not the slaves of the Divel they were indeed but now they are not but the servants of God And this they may know by resisting of Satans suggestions by denying of obedience unto his temptations by mortifying that which is his Broker and Baud to wit sin and corruption by the daily renewing of our repentance and so by their great rejoycing in taking notice of any to come from under his slavery O what an easie service is this in comparison of
life is a continual conflict The flesh lusting against the Spirit and the Spirit against the flesh Calat 5.17 They aime at perfection but have daily need to renew their Repentance Wee now come to the Uses Vse 1. To confute the opinion of divers men and women who will say they are justifyed and believe in Christ and yet they do not at all demonstrate the same by their Sanctification examine their lives and it is not the way of holiness they prosecute but the way of sin and disobedience In their way and course they do not turn to God but from him as the Lord complains of the obstinate Jewes Jerem. 32.33 They have turned unto me the back and not the face though I taught them rising up early and teaching them yet they have not hearkned to receive instruction It is swearing prophaning of the Sabbath uncleanness Drunkenness oppression defrauding they delight in and not the wayes of Gods Testimonies Nay divers are so far from holiness as that they cannot away with those that make a shew that way of all people they cannot brook the forward in Religion but oppose and persecute them all the wayes they can Yea how earnest against the Holy and Zealous even divers that are of civil conversation to give us light that there is a great difference betwixt common grace and sanctifying Well let the prophane person and also the meer Civilist know that he shall dye in his sin that dyeth not unto his sin and that so many as are unsanctified are unjustifyed According to that saying of our Saviour unto Peter John 13.8 If I wash thee not thou hast no part with me Vse 2. For the great comfort and conso lation of all such as truly desire to fear God this being a truth that Justification and Sanctification are inseparable The case being so with the Godly in this world as that their Sanctification is imperfect the flesh ever lusting against the Spirit and sin ever present with them when they would do good Had they no other ground to fasten their Anchor of Hope upon but their Sanctification it could not hold them fast enough against the tempests of Satans temptations but seeing that Sanctification although imperfect is an evidence of another Righteousnesse which is perfect to wit Justification this may bear them up and support them The Apostle Paul finding his Sanctification to be imperfect the flesh to rebel against the spirit hee cryes out Rom. 7.24 Oh wretched man that I am who shall deliver me from the body of this death But considering of his Justification he comforts himself and ver 25. breaks forth into the praises of God I thank God through Jesus Christ our Lord Now then to make sure we are Sanctifyed persons and therefore Justifyed persons that we be not deceived in so weighty a matter it shall not be amiss to lay down some Marks and Signs of Sanctification But because Civility and Formality do not a little resemble Sanctity it may not be unfit in the first place to distinguish them by some notes of Difference and then afterwards to lay down the distinct Signes of Sanctification 1. The Formalist in the ordinary course cares more for the pleasing of man then for the pleasing of God is more for the praise of men then of God The Scribes and Pharisees were notable Formalists and see what our Saviour saith unto them and of them Vnto them Luke 16.15 Yee are they which Justifye your selves before men Of them Mat. 23.5 All their works they do to be seen of men Such also was Saul 2 Sam. 15.13 30. and Jehu see 2 Kin. 10.16 But such as are truly Sanctified are in their ordinary course more for the praise and pleasing of God then of men more for Gods approbation then mans Psal 44.20 21. If we have forgotten the name of our God say the people of God or stretched out our hands unto a strange God shall not God search this out for he knoweth the secrets of the heart And the Apostle Paul 2 Cor. 2.17 We are not as many that corrupt the word of God but as of sincerity but as of God in the sight of God speake we in Christ And 1 Thessal 2.4 As we were allowed of God to be put in trust with the Gospel even so wee speak not as pleasing men but God which trieth our hearts 2. The formalist is only for an outward righteousness little regarding inward As we may see again in the Scribes and Pharisees Matth. 23.25.27 28. Wee unto you Scribes and Pharisees Hypocrites for ye make clean the â—uâ—side of the cup and of the platter but within they are full of extortion and excess Wo unto you Scribes and Pharisees Hypocrites for ye are like unto whited sepulchres which indeed appear beautifull outwardly but are within full of dead mens bones and of all uncleannesse Even so ye also outwardly appear righteous unto men but within ye are full of hypocrisie and iniquity But such as are truely sanctified do as well labour for pure hearts as clean hands grieve for evil thoughts and desires as well as for evil words and actions I do not say so much see Psal 51.10 Create in me a clean heart O God renew a right spirit within me And Psal 142.4 Incline not my heart to any evil thing and the place forecited Rom. 7.24 how the Apostle be wailes his original corruption O wretched man that I am Who shall deliver me from the body of this death 3 The formalist will seem to make conscience of greater sins as Murder Perjurie Adultery and the like but for lesser sins he makes no bones of them as wanton talking rash anger over-reaching a neighbour a shilling or two now and then in a bargain swearing by faith or troth in his usual talk and the like But the Sanctified person makes conscience of every thing he knowes to be sin from the greatest to the least 1 Sam. 24.5 Davids heart smote him because he had cut off the skirt of Sauls garment It was no great matter and yet his conscience smote him for it The truly godly person takes notice of what our Saviour saith Luke 16.10 He that is unjust in the least is unjust also in much that is he that favours himself in the least known injustice wil upon occasion commit the greatest injustice And likewise the person aforesaid regards what the Apostle James saith Chap. 1. ver 27. Pure Religion and undefiled before God and the Father is this to visit the fatherlesse and widows in their affliction and keep himself unspotted of the world The true religion much fears the least spot of sin although every day he shew weaknesse and infirmitie and so have cause to renew that suite Mat. 6.12 Forgive us our trespasses why yet he subscribes to Solomon Eccles 10.1 Dead flies cause the ointment of the Apothecary to send forth a stinking savour So doth a little folly him that is in reputation for wisdome and honour And he
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
the qualifications of true and acceptable prayer or the conditions and requisites of acceptable prayer First the person or party praying must be in Christ and such an one as doth not live in the practice of any known sin Gen. 44. God had respect first to Abel and then to his offering See Jam. 5.16 Psal 4.3 If the party be not in Christ or evangelically contrite he hath no promise of audience or if the partie live in the practise of any known sin what promise of audience Psal 66.18 Joh. 9.31 God heareth not sinners that is living in the practice of known sin So 1 Joh. 3.22 Secondly If we would put up acceptable prayers we must make sure that our suits and requests be grounded upon the word that we ask nothing but what the word of God warrants us to ask we must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth The sons of Zebedee and their mother were reproved Matth. 20.22 because they asked they knew not what 1 John 5.14 3. If we would have our prayers acceptable to God we must come before him in all humility that is with a lively sense and feeling of our own unworthinesse and wants Psal 51.17 Isa 66.2 Jam. 4.6 God gives grace shews favour to the humble Thus Jacob Gen 32.10 and the Publican Luke 18.13 14. 4 If we would have our prayers acceptable and prevalent we must put them up with fervency and importunity James 5.16 Psal 55.17 This fervency not so much consisting 1. in the loudness of the voyce as in the wrestling of the heart Moses uttered never a word Exodus 14.15 and yet great was the fruit of his Prayer Rom. 8.26 And 2. This fervency arising not onely from a sense of want but likewise from a hope of prevailing 3. This fervency being mingled with sincerity we having good ends in this or that we would obtain of the Lord by Prayer Rom. 12.11 and not that we may consume it on our lusts 4. And lastly This fervency bounding and terminating it self in a willing submission unto Gods wise Decree we refering the time and manner of Gods accomplishing our requests unto his good pleasure Psal 40.1 It was the sin of the Israelites that they limited the holy One of Israel Psalm 78.41 they preseribed to the Lord what they would have for their provision and when they would have it 5. If we would have our Prayers acceptable and prevalent we must make sure to present them in the Name Merit and Mediation of Jesus Christ This is the condition of condition come we never so well qualified to prayer we can have no boldness in it this condition being omitted there being so great a distance betwixt God and us his Majesty and Holiness and our sinfulness and vileness nothing being due to us and our best prayers in our own names but shame and confusion all the former qualifications do but make way for this condition this being the principal requisite of acceptable prayer To this purpose see John 16.23 the latter part of the verse and Rev. 8.3 Upon this Altar we must lay the sacrifice of our prayers it is this Priest that must present them to his Father that they may be acceptable and prevalent 6. If we would have our prayers acceptable and prevalent we must ask in faith I mean confidently believing that according to Gods promise Mat. 7.7 we shall be heard our prayers granted in some kind James 1.5 and 6.7 Mark 11.24 7 Lastly If we would have our prayers acceptable and prevalent we must take heed of omitting thanksgiving Psalm 50.14 15. Phil. 4.6 Thankfulness for former favours is an excellent means to prevail in our present requests Thus much as touching the fifth Principle PRINC VI. Quest What is the estate of all men after death Answ All men shall arise again with their own bodyes to the last judgement which being ended the godly shall possess the Kingdome of heaven but unbelievers and reprobates shall be in hell tormented with the Divel and his Angels for ever IN this sixth Principle we have three notable heads of Divinity or Common places expressed or implyed 1. Death which is implyed from the words shall rise again for there cannot be a Resurrection without death 2. The general Resurrection 3. The last Judgement with the consequents thereof both expressed in this Principle For the first of these heads to wit Death The Doctrine is this Doct. There is no man nor woman living or shall live but must dye Or thus Death is unavoidable Death cannot be avoided There be three kinds of death Corporal Spiritual and Eternal Corporal death is the privation of the soul when the soul is severed or separated from the body Spiritual death is the death of the soul in sin Eternal death is the death of the soul and body in Hell It is the first kind of death to wit Corporal that the Doctrine runs upon As there be certain common Principles which runne through all Arts so this is a general Rule which concerns every man all men must dye As sure as death is our usual Proverb But 1. See we how frequently and infallibly the Scriptures hold forth this truth 2. Consult we with experience 3. Come we to the Reasons 4. To answer some objections And lastly to the Inferences or Uses First see we how frequently and infallibly the Scriptures hold forth this truth Psal 89.48 2 Sam. 14.14 Joshua 23.14 1 Kings 2.1 2. Job 30.23 Psalm 103.15 16. 146.3 4. Eccles 3.1 2. 7.1 2. Isaiah 2.22 40.6 51.12 2. concerning this truth Consult we with experience The ten Fathers of whom we read in the book of Genesis who lived every one of them almost a thousand years yet dyed at the length every one of them Some dye in the womb some in their Infancy some in their youth but they that live the longest at length their turns come It is not worldly wisdome or worldly Prerogative not outward strength or beauty not place or grace that can or ever could exempt in this kind Not worldly Wisdome Psalm 49.12 Foolish Nabal died so did politick Ahithophel Nor worldly Prerogative Princes Kings and Emperors dye and have dyed as well as others Psal 82.5 6. Did not Nimrod Ahasuerus Sennacherib Nebuchadnezzar and Alexander the great dye Behold the great King of all the East is dead so that great Soladine of Babylon and Conqueror of all Asia commanded to be proclaimed he dying in the City of Askalon commanded that his shirt should be carryed up and down the City upon a spear with this Proclamation Behold the great king of all the east is dead And as worldly Wisdome nor worldly Prerogative can exempt in this kind so neither outward Streâ—gth nor Beauty Who stronger then Samson and yet he dyed Who more beautiful for a man then Absalom for a woman then Sarah and yet they both dyed Neither is it Place or Grace that can exempt
been to exhort every one of us much to think and often to meditate and that seriously upon our own death which as you may perceive will not be a little advantageous in our Christian course 2. The second part or branch of this Use is to exhort us every one of us seeing death is unavoidable cannot be avoided that we would labour to prepare and fit our selves for death But before we come to hold forth the means we will propound some Motives Motive 1. Now the first Motive we have in the Doctrine it felf death is unavoidable Motive 2. This is the main errand of our life God did not send us into this world to sin and â—o glut our selves with the creature but to bring him some honour and then to dye The Factor is not imployed to take his pleasure abroad but to negotiate for his Master and then to return home Motive 3. Death is but once and that stands in need to be well done which can be but once done Heb. 9.27 once and no more An Hour-glass when it is run out may be turn'd again but in this case it is otherwise Motive 4. When death hath done with thee then God will begin with thee Thou must once dye and after this come to judgement Heb. 9.27 Then no more praying no more fasting no more any Prophet to come unto thee in the Name of the Lord thou shalt not lye a few years in flames of wrath and then get leave to come out that thou mayest amend thy life Oh no! if once there for ever there Motive 5. Lastly consider with thy self it will be as much as thou canst do to do the work of death therefore prepare and get all thy other work done before Then haply thy friends about thee loath to part with thee and thou with them will disquiet thee extremity of pain will be upon thee and perplex thee Satan busie with thee thy conscience active and stirring It is no little no easie work to do the work of death Thus much for the Motives Now to come to the Means whereby to prepare and fit our selves for death Means 1. We must make sure to repent of all our known sins that is call them to mind unfainedly bewail them heartily confess them earhestly crave pardon of them purposing by Gods help to forsake them all Such as dye impenitently dye in their sins and that is a woful and a lamentable dying as our Saviour tels the Jewes John 8.21 24. Means 2. We must make sure of Christ that Christ is ours that we are clothed with his Righteousness 1 Cor. 15.56 57. If thou hast got Christ into thine armes by faith thou may'st boldly look death in the face Rom. 8.36 37. Phil 1.21 Having a good Christ thou may'st be confident of a good death Luke 2.28 c. Means 3. If we would be sitted and prepared for death we must make sure to have renewed natures such being onely fitted for the Bridegrooms coming as have Oyl in their Lamps An outward prosession will not serve the turn unless we have that we make profession of See Revel 20.6 and Revel 22.17 The Spirit and the Bride say Come If a man have got the Spirit the sanctifying graces of Gods Spirit into his soul to beautifie it as the Bride is with her Ornaments why then he may say to Death Come and to Christ Come Lord Jesus come quickly Means 4. That we may be prepared for death we must learn to bear and that willingly and patiently the crosses and troubles wherewith the Lord is pleased daily to exercise us see Matth. 10.37 38. Luke 9.23 And so the Apostle saith of himself 1 Cor. 15.31 that he did dye daily his meaning is that by his patient and willing bearing of those daily crosses he was subject unto he learned every day to dye So think with thy self If I cannot endure a little how shall I endure more If I cannot endure a light cross a small affliction how shall I bear the pangs of death when they come As Agamemnon first overcame the Lacedaemonians by wrastling and then by fighting And Bilney the Martyr first burned his finger in the Candle that after he might the better endure the burning of his whole body at the stake Means 5. We must labour for heavenly-mindedness sit loose to the creature have in us a holy indifferency concerning all things sublunary That which the Apostle saith of the love of money 1 Tim. 6.10 that it is The root of all evil and the cause why many are even pierced thorow with many sorrowes the truth whereof is never more seen then on their death-beds may be likewise said of the love of any other worldly thing the over-love which is the Apostles meaning in the place cited and therefore the counsel is good Psalm 62.10 Matthew 6.19 and 1 Cor. 7.29 c. Means 6. If we would be preprared and fitted for death we must walk sincerely Prov. 10.9 2 Kings 20.3 Means 7. If we would be prepared for death we must walk fruitfully Eccles 9.10 Galatians 6.10 1 Timothy 6.17 c. Luke 16.9 Means 8. Lastly such as have Families and outward estates that they may be the better â—â—â— pared for death should set them in order Isaih 38.1 And although I mention this the last to do this before sickness in time of health will be great wisdome By doing this they will not dye more quickly but more quietâ—y And thus now we have done with the second branch of this Use 3. The third branch of this Use is to exhort so many as are in some good measure prepared for death although the Doctrine contain a most certain truth yet not to be dâ—smayed nor too much discouraged and this upon the grounds following 1. Because it must be but once done Heb. 9.27 Let me dye saith Seneca a heathen man and what hurt comes by that I can be bound no more I can be sick no more I can dye no more 2. Because death is a conquered enemy Christ overcame this enemy and not onely for himself but for all his Isaiah 25 8. Hos 13.14 1 Cor. 15.57 3. Because this battel being fought we shall be freed from that which hath troubled us all our life long to wit sin Death is the Funeral of our vices and the Resurrection of our graces Death was the daughter of sin and in death shall that be fulfilled The daughter shall destroy the Mother 4. Because then they shall be freed from all their toyl and labours It is a difficult thing to pray the execution of the particular calling not easie but see Revelations 14.13 5. Because then immediately after this battel fought they go to God ever to be with him and to have a Crown of glory put upon their heads by him 1 Thess 4.17 2 Tim. 4 8. 6. And lastly because divers of Gods people heretofore were so far from fearing of death as that they desired it Gen. 49.18 Luke 2.28 c. Rom. 7.24
15.51 52. 5. The Angels shall then gather the Elect and chase in the Reprobates from the four Windâ—s of heaven and present them before Christ Matth. 24.31 and 25.31 32. Now we come to the last thing the Uses Vse 1. For Confutation 1. To confute as the old Sadduces so the Atheists of our time who imagine the soul to dye with the body and so an end of both That this was the opinion of the Sadduces see Mat. 22.23 Acts 23.8 That this is the opinion of the Atheists of our time is very evident by their lives and conversations 2. To confute such as not distinguishing betwixt a Spiritual and corporal Resurrection do deny that the body shall rise again at the last day They confess the soul to be immortal but they acknowledge no other Resurrection but Regeneration the souls rising from the death of sin to the life of grace the bodies Resurrection they utterly deny Of this wicked opinion Hymeneus and Philetus seem to have been the Authors 2 Tim. 2.18 3. To confute the Anabaptists who deny that the very self-same bodies which we now have shall rise again but affirm that God at Christs second coming will make new bodies new bodies not onely in regard of quality but in regard of substance Vse 2. For Terrour to all such as live and dye in their sinnes as live and dye unrepentant Consider that even that body which thou hast used as a weapon and instrument to pride to swearing to prophaning of the Lords day to drunkenness uncleanness lying and the like shall rise again And as thou hast done in it that which thou shouldest not so thou shalt receive in it that which thou wouldest not that hand those feet those adulterous eyes that blaspheming tongue shall rise again to receive condign punishment thou shalt no sooner peep out of thy grave but thou shalt see him come to judge thee whom thou hast pierced dispised disobeyed If the wicked might cease to be after this life and dye as the beast doth O then it would be well with them because then there would be an end of their misery but the wicked must after this life rise again to condemnation which is the accomplishment of their eternal woe and wretchedness A ruful and doleful case to consider and yet it is the condition of all impenitent sinners If a man were bidden to go to bed that after he had slept and was risen again he might go to execution it would make his heart to ake within him yet this nay a thousand times worse is the state of all impenitent sinners they must sleep a while in the grave and then rise again that a second death may be inflicted upon them both in body and soul which is the suffering of the full Wrath of God both in body and soul eternally The case being thus that counsel of the Apostle Peter would be considered of by the wicked and before it be too late Acts 3.19 Vse 3. For Comfort and Consolation to all the godly The Apostle Paul traversing this Doctrine of the bodies Resurrection 1 Thess 4.13 c. observe his close verse 18. Although the dayes of this life be dayes of woe and misery yet the day of the Resurrection shall be unto all the godly a time of refreshing and felicity Acts 3.19 Those hands that have been lfted up in prayer and stretched out to relieve the poor Saints those feet that have been forward to go to Sermons those eyes that have wept for the sins of the times but first and principally for thine own sinnes that have wept again and again for the offence of a good and gracious God that tongue which hath glorified God that body which hath suffered for Christ shall rise again to be partaker of all his glory Upon this ground the godly heretofore in their greatest miseries have comforted themselves See Job 19.25 26 27. and Isaiah 26.19 This was the comfort of the poor Jewes under Antiochus Epiphanes they looked for a better Resurrection the remembrance whereof was as sugar to relish the bitterness of the Cross Heb. 11.35 Nay upon this ground see the Apostle Paul triumphing over death 1 Cor. 15.55 56 57. And see what he saith Phil. 3.21 Six things shall befal the body of the godly at that day 1. Immortality so as they can never dye again 1 Cor. 15.53 2. Incorruptibleness they shall never be inclined to putrifaction or any corruption 1 Cor. 15.53 3. Spiritualness 1 Cor. 15.44 and that in divers respects 1. Because they shall be possessed fully by the Spirit of God so as they shall be both governed by the Spirit and be subject to the Spirit wholly 2. Because they shall live as the Angels in Heaven do without meat or raiment or any other bodily helps or sustenance 3. Because they shall be for nimbleness as it were spirits 4. The fourth thing that shall befal the bodies of the godly at that day is Power for of bodies full of weakness and subject to many calamities and distresses and paines they shall be raised in power that is strong able and impassible 5. Perfection for they shall be free from deformity unhandsomness lameness c. and become most beautiful and comely neither infancy nor old age hindring them but shall appear in full age and beauty 6. Shining and Splendor as the sun or stars in the Firmament the body being cloathed with a Celestiâ—l glory and Divine light Dan. 12.3 Matth. 13.43 Thus much for the Use of Consolation Vse 4. For Instruction or to point out unto us divers duties 1. If we believe the Resurrection of the body we must be moderate in mourning for our Christian friends deceased Our Saviour Christ did weep for Lazarus And when Stephen was stoned to death some that feared God buried him and made great lamentation for him and therefore mourning for the dead is not altogether unlawful yet remember we must what the Apostle saith to the Thessalonians 1 Thess 4.13 2. This Doctrine of the Resurrection should teach us to have the very body in honour and not to transgress against it Seeing our bodies must be raised again at the last day we must take heed of polluting and defiling them by Gluttony Drunkenness Uncleanness and the like 1 Cor. 6.13 14. 1 Thess 4.3 4. 2 Cor. 7.1 Rom. 12.1 3. The consideration of this great work of the Resurrection of our bodies should teach us to trust God in other matters and believe his Promises though there be never so great unlikelihood of the accomplishment in respect of the outward means and appearance Rom. 4.17 to the 22. 4. We should be very careful to get assurance that our bodies shall rise gloriously have a glorious Resurrection And that we may be assured we must make sure of a justifying faith such a faith as will rightly apprehend and lay hold on him who is the Resurrection and the life John 11.25 And then we must make sure of the first Resurrection not