man perfectly innocent or free from sin since the fall Now that state of perfection which our first Parents lost and we in them did consist 1. In their conformity to God or in having his image stampt upon them in knowledg righteousness and holiness 2. In their perfect capacity and fitness to enjoy God their Creator 2 dly That the sin whereby they fell was direct disobedience in eating the forbidden fruit whether an Apple or whatever else and that against a particular positive express Precept thou shalt not eat of it which sin of theirs was a big-belly'd sin and carried in it 1. Pride and Ambition to be as Gods in the Devils sense i. e. in knowledg or know as much as God himself 2. Ingratitude for their priviledg and liberty to eat of all other trees of the Garden 3. Infidelity not giving that credit and belief to God which he did to Satan 4. This forbidden tree was the Seal of the Covenant of life and therefore to eat of it was to tear off the Seal A. 16. The Covenant being made with Adam not only for himself but for his Posterity all mankind descending from him by ordinary generation sinned in him and fell with him in his first transgression Homil. xij The judgment of everlasting death fell not only on him but also on his posterity and children for ever so that the whole brood of Adams flesh should sustain the self-same fall and punishment which their fore-father by his offence most fully had deserved Exp. 16. We have here two things to be considered 1 That Adam was not only the root of all mankind descending from him by ordinary generation he being the first that God created of that species but also the representative of mankind and did as a publick person stand for all his posterity in that Covenant of life which God made personally with him hence that common phrase that we were all in his loyns i. e. naturally as descending from him and legally as represented by him Not but that we were also in the loyns of Eve but that man being first created and of the more noble Sex is principally taken notice of both in the Covenant and in the Transgression For 2 dly we are here to observe that all mankind Christ the Son of God only excepted did sin in Adam By one sin entred into the world upon all for as much as all have sinned Some explain this by the example of Levi who is said to pay tythes in Abraham though Levi was not born some hundred years after Abraham did thus pay tythes So all Adams posterity which proceed from him in the ordinary course of nature may be said as well to sin in Adam though some of them might not be born some hundreds or thousands of years after him We know that the bonds and compacts of Parents may reach the Children else they could not be liable nor capable of enjoying their estates to pay their debts and the treason of the Parent doth legally taint the Son till it please the Prince to take it off And then further as the righteousness of Christ the second Adam and his obedience is imputed to all that believe so the disobedience of the first Adam is reckoned to the score of all his posterity because they were legally in him and one with him when he sinned A. 17. The fall brought mankind into an estate of sin and misery Homil. ii p. 1. Iob having in himself great experience of the miserable and sinful estate of man doth open the same to the world Chap. 14. Expl. 17. In this A. 't is observable that the fall did not only put our first Parents actually under misery but it did instate all his posterity in misery and did entail sin upon them as Ancestors do entail their Lands upon their posterity and if the second Adam had not by an act of infinite grace and wisdom cut off this entail in the behalf of believers all mankind must for ever have continued not only heirs and children of wrath as we are all by nature but also actually under the wrath of God for ever For this was all the estate that our first Parents left to their posterity sc. sin and misery A. 18. The sinfulness of that estate whereunto man fell consists in the guilt of Adams first sin the want of original righteousness and the corruption of his whole nature which is commonly called original sin together with all actual transgressions which proceed from it Artic. IX Original or birth-sin is the fault and corruption of the nature of every man that naturally is ingendred of the off-spring of Adam whereby man is very far gone from original Righteousness and is of his own nature inclin'd to evil Expl. 18. There are four Particulars in this A. which do all suppose that Adam sin'd as a common Representative of all Mankind As 1. That the guilt of that single act of disobedience which Adam was guilty of is very justly imputed to all the degenerate and sinful race of Adam for that Covenant which was made with him being made with us also in him when he transgressed by eating the forbidden fruit we his posterity are to be looked upon as Accessaries and consenting to the fact and when he thus sinned it was as much as if all his posterity had sinned in their own persons 2 The want of original righteousness or the want of power and ability to do the will of God which man had by Creation for God made man upright that is in a capacity and with ability to do the whole will of God which ability was not taken away from man till he had foolishly and wilfully thrown it away 3. The corruption of the whole nature of man and that in every mothers child of us the Child Iesus only excepted For every one of us may truly say with David one by one Behold I was shapen in iniquity and in sin did my mother conceive me It being impossible that a clean thing should come out of an unclean Now because this corruption of nature is the fountain of all manner of sin both in thought word and deed therefore it is called original sin And then 4. All those corrupt streams which do proceed from this corrupt fountain are called actual sins by which I understand any action of a man whether it be an internal action of the mind and soul or external of the body which is not conformable to the Law of God as also the neglect and omission of any action whether internal or external which the Law requires A. 19. All mankind by their fall lost communion with God are under his wrath and curse and so made liable to all miseries in this life to death it self and to the pains of hell for ever Homil. xij As in Adam all men universally sinned so in Adam all men universally received the reward of their sin i.
deserve grace of congruity yea rather for that they are not done as God hath willed and commanded them to be done we doubt not but they have the nature of sin Hom. III. p. 2. We have neither faith charity hope patience chastity nor any thing else that good is but of God and therefore those virtues be called the fruits of the Holy Ghost and not the fruits of man Truly there be imperfections in our best works Let us therefore not be asham'd to confess plainly our state of imperfection yea let us not be ashamed to confess imperfection even in all our best works To. 2. Hom. XVII The holy company of Saints in heaven confesseth constantly that all the goods and graces wherewith they were endued in soul came of the goodness of God only It is meet therefore to think that all spiritual goodness cometh from God only Expl. 82. When 't is said no meer man since the fall c. 'T is clearly imply'd that before the fall man had power to keep the Law of God perfectly but now since the fall he has not this power in this life neither 1 in his corrupt estate before conversion nor 2 in his regenerate after conversion 1 st Not in his corrupt estate for though men unconverted either to Christianity as the Gentiles or to Christ as all prophane Christians may by the power of nature and freewill or by the help of common grace be able to do some things contained in the Law which in themselves considered are good for the matter yet not in a right manner because not from a right principle true grace and not to a right end Gods Glory nor by a right rule the Law of God in the spiritual meaning of it Nor 2 dly in his regenerate state here in this life for 1 his knowledg of his duty is but in part And how can he do it perfectly when he does not know perfectly 2 His grace imperfect Ex. gr faith love c. because mingled with more or less of the opposite corruption A. 83. Some sins in themselves and by reason of several aggravations are more hainous in the sight of God than others Hom. V. p. 3. Christ saith Wo be unto you for you devour widows houses under colour of long prayers therefore your damnation shall be greater You make them children of hell worse than your selves be Hom. VIII p. 2. Children of unbelief of two sorts who despair and presume and both these sorts of men be in a damnable state as the one should believe the promises so the other the threatnings not over-boldly presume of Gods mercy and live dissolutely Expl. 83. If we consider sin only with reference to the Infiniteness of Gods majesty who is thereby provoked in this respect all sins are equally hainous because all against an Infinite Majesty but if we consider them either in their own nature as transgressions or in their several circumstances then some sins are greater or more hainous than others for though every sin be a transgression of the Law of God yet every Law of God doth not equally and so directly and immediately concern the Glory of God and the salvation of man neither is every Law so clearly promulgated or made known Besides there are some aggravations in the sin it self as when it is not only in the heart but in word and deed so the greater the scandal the greater the means to prevent it the greater the person by whom and against whom the greater the sin as also it may receive its aggravations from many circumstances as time when a man is drunk upon the Lords day place as to cut a purse in the Church or at the Bar before the Judg Company as to be debauch'd in Civil or prophane in Religious company A. 84. Every sin deserveth Gods wrath and curse both in this life and that which is to come Hom. XX. p. 1. We do daily and hourly by our wickedness and stubborn disobedience horribly fall away from God thereby purchasing unto our selves if he should deal with us according to his justice eternal damnation Expl. 84. Every sin being a breach of the Law deserves the curse of the Law or the penalty which is due to the sinner upon every the least sin and that penalty is death not only temporal but spiritual and eternal or the wrath of God to be inflicted upon the sinner both here and hereafter Obj. But if every sin deserve hell then this would seem to take away the difference in punishments Answ. No for this doth not ly in the duration of the punishment for that will be eternal to all who come into that state where the worm never dyes and the fire never goeth out but it will be in the degrees of the punishment some belike shall lose more good and endure more evil or torment than others CHAP. III. Of things to be practis'd according to the Gospel Or the Ordinances of the Gospel particularly of the two Sacraments in 13 Articles with their Explanation From A. 85. to 98. A. 85. TO escape the wrath and curse of God due to us for sin God requireth of us Faith in Jesus Christ repentance unto life with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption Hom. XX. p. 1. We have here a perpetual Rule appointed unto us which ought to be kept at all times and that there is no other way whereby the wrath of God may be pacified and his anger asswaged which no man is able to abide but is mov'd by repentance to obtain mercy And with a full purpose of amendment of life fleeing to the mercy of God taking sure hold thereupon through faith in his Son Jesus Christ there is an assured and infallible hope of pardon and remission and that we shall be received into the favour of our heavenly Father To. 1. Hom. VIII p. 2. If we turn to him with an humble and a very penitent heart he will receive us to his favour and grace for his name sake for his promise sake for his truth and mercies sake promised to all faithful believers in Jesus Christ his only natural Son Expl. 85. There were never any more than these two ways prescribed by God unto man for his keeping or obtaining of that happiness which doth consist in the favour of God 1 Perfect and sinless obedience to the whole will of his Creator and this was prescribed in innocency for his keeping in favour with God 2 Faith in Iesus Christ which was prescribed immediately after the Fall for the recovery of the favour of God which he had lost for we are to look upon God not only as the party offended by transgression but also as the supreme Lawgiver and great Governour of the world and therefore God as the supreme Governour was bound by vertue of the perfection of his own Government and for the preservation of the honour of his Law
e. they became mortal and subject unto death having in themselves nothing but everlasting damnation both of body and soul. O what a miserable and woful state was this that the sin of one man should destroy and condemn all men that nothing in all the world might be lookt for but only pangs of death and pains of Hell Expl. 19. Concerning this A. 't is observable in the general That mans losses by the sall do reach as far as the guilt of that first disobedience whereby he fell namely to all mankind yet more particularly 1 st Adam lost and we in him and with him communion with God and the loss of this is a treble loss 1. Of Gods sweet and gracious presence and company and that in a most immediate manner as one friend is personally present with another 2. Of converse with God for whilst God and man were together in Paradise and man continued innocent their society was not like that of the Quakers in their Silent-Meetings but there would have continued such familiarity betwixt them as is betwixt two loving friends they would have walked together and talked together for if God did use that familiarity with Moses Exod. 33.11 since the fall much more would he have continued it with Adam and his posterity if they had never fal'n 3. From this sweet company and converse would have sprung up in the heart a continual satisfaction and delight to the soul of man for man yet continuing like God he could not but love him and delight himself in this sweet intercourse 2 dly The sinful posterity of Adam till interested in Christ are actually under the wrath of God for God is angry with the wicked every day and actually under the curse because under the Law not under Grace 3 dly Man in this state is continually liable to have the curse executed upon him every moment and has no protection at all either against the miseries of this life or the pains of hell A. 20. God having out of his meer good pleasure from all eternity elected some to everlasting life did enter into a Covenant of Grace to deliver them out of the estate of sin and misery and to bring them into an estate of salvation by a Redeemer Artic. xvij Predestination to life is the everlasting purpose of God whereby before the foundations of the world were laid he hath constantly decreed by his counsel secret to us to deliver from curse and damnation those whom he hath chosen in Christ out of mankind and to bring them to everlasting salvation as vessels made unto honour Homil. xij Behold the goodness and tender mercy of God he ordained a new Covenant and made a sure promise thereof namely that he would send a Messias or a Mediator into the world which should make intercession and put himself as a stay between both Parties to pacifie the wrath and indignation conceiv'd against sin and to deliver man out of the miserable curse and cursed misery whereinto he was fal'n head-long by disobeying the will and commandment of the only Lord and Maker Expl. 20. In which A. we have 1 st Gods eternal purpose and absolute decree whereby he hath singled out or chosen some of mankind upon whom he is resolved to bestow eternal life and that out of his meer free grace without any foresight of faith obedience perseverance or any other condition as a cause or motive inducing him to make this choice nay the decree it self is not founded in the merits of Christ but purely in the love of God though as for all the blessed effects of this decree as reconciliation pardon justification adoption sanctification salvation c. are actually received and enjoyed by the elect only upon the consideration of the merits righteousness and satisfaction of Christ. Yet more distinctly and for order sake we may conceive of these two things in Gods decree of Election 1. Gods most wise design to advance the glory of his free-grace in bringing many sons to glory 2. That God of his free grace had singled and culled out a certain distinct number of persons for the enjoyment of this glory Now this very act of Gods picking and culling out those particular persons whom he designed to save is that we call very properly Election Neither did this grace of God only appear in making this choice and then in leaving his chosen ones to get eternal life and heaven as they could but 2 dly He did also pitch upon an effectual means or contrive a way whereby his chosen people should effectually and infallibly obtain eternal life and this was by entring into a Covenant of Grace with Christ the second Adam and the Mediator of the new Covenant and in Christ with all believers that whosoever should believe on the Son of God he would give unto them eternal life and that they should never enter into condemnation Hence I infer 1. That it is the free grace of God and not the free will of man that maketh one man to differ from another Paul from Iudas 2. That the praise and glory of this difference is to be ascribed not unto man but unto God Not unto us O Lord c. A. 21. The only Redeemer of Gods Elect is the Lord Jesus Christ who being the eternal Son of God became man and so was and continueth to be God and man in two distinct natures and one person for ever Artic. xviij They also are to be had accursed who presume to say that every man shall be saved by the Law or Sect which he professeth so that he be diligent to frame his life according to that Law and the light of Nature For the holy Scripture doth set out unto us only the name of Jesus Christ whereby men must be saved Hom. x. p. 2. Reprobates perish through their own default Christ Jesus as he is a rising up to none other than those who are Gods Children by Adoption so is his word yea the holy Scripture the power of God to salvation to them only that do believe it Expl. 21. There are three things to be noted in this A. 1. That the Redeemer of Gods Elect is God as well as Man 2. Man as well as God 3. Both God and Man in one person 1. He is God for he is the Son of God not by Creation as Adam was nor by natural generation as we are all the Children of Adam but by eternal generation so as that God the Father who begat him was not before him in time And he was God that his Godhead might keep his humane nature from sinking under infinite wrath when he suffered for our sins that he might have power to raise himself from the grave and rescue himself out of the jaws of death that the dignity of his person might render his sufferings obedience intercession and satisfaction of infinite value and efficacy for the procuring of eternal life for his people and that
he might be in a capacity to bestow his Spirit upon them and to conquer all their enemies for them 2. He must be Man as well as God that he might perform obedience suffer satisfie and intercede for us in our nature that he might be a merciful High-Priest and have a fellow-feeling of our infirmities 3. Both God and Man in one person that he might be a fit Mediator betwixt God and man to make up the difference betwixt them which sin had made For as sin is the only make-bate so Christ having taken our nature into union with the Godhead is the only person that is in a capacity to make peace betwixt an offended God and offending man and that he might perform in the great work of Redemption whatever was requirable of both natures jointly in one person or whatever he was to do as head of the Church A. 22. Christ the Son of God became man by taking to himself a true body and a reasonable soul being conceived by the power of the Holy Ghost in the womb of the Virgin Mary and born of her yet without sin Artic. xv Christ in the truth of our nature was made like unto us in all things sin only except from which he was clear void both in his flesh and in his spirit Artic II. The Son which is the Word of the Father begotten from everlasting of the Father the very and eternal God of one substance with the Father took mans nature in the womb of the Virgin Mary of her substance So that two whole and perfect natures that is to say the Godhead and Manhood were joined together in one person never to be divided whereof is one Christ very God and very man who truly suffered was crucified dead and buried to reconcile his Father to us and to be a Sacrifice not only for original guilt but also for actual sins of men Homil. xij As truly as God liveth so truly was Jesus Christ the true Messias and Saviour of the world even the same Jesus which was born of the Virgin Mary without all help of man only by the power and operation of the Holy Ghost Expl. 22. When it is here said that Christ the Son of God became man we are not to imagine that Christ did then lay down his Godhead or that he did cease to be God when he honoured mans nature so far as to take that upon him for though he then began to be what he was not before man yet he did not cease to be at his Incarnation what he was before namely God it being impossible altogether that the Godhead should admit of any change because of its infinite perfection for every change is either for the better or for the worse but the Godhead was infinitely as well as independently perfect and consequently without all variableness or shadow of changing so that all the change which was in Christ at his Incarnation it was in his humane nature only and that change was indeed for the better for it was for the highest advancement honour and perfection that our nature was capable of But Christ though the Son of God and therefore truly God became man 1. Not by being like unto man only in outward appearance and to the outward senses as a Phantasm an Apparition or a Ghost that doth appear in mans shape as those Hereticks of old call'd the Marcionites did fancy No he became man 2. By taking the real body of man or by taking flesh blood bones nerves sinews hands feet and all other integral parts of the very same kind with those of mans body His body was such that it did grow in stature from that of a child to that of a man and was subject to the touch or feeling 3. By taking a reasonable soul or a soul furnished with the very same powers and faculties that ours have for the kind as understanding will affections memory c. and was capable of the improvement of these as of growing in wisdom and knowledg according to his humane nature 4. By being conceived of the Holy Ghost i. e. in a manner supernatural or above nature and not in an ordinary way of natural generation but by the immediate and omnipotent operation of the Spirit the third person in the Trinity who did in a way altogether unexpressible by man and without the help of man frame the body of the holy Child Jesus in the Virgin Maries womb wherein this blessed Babe continued the space of Nine Months as other children do in their mothers womb and then was born into the world in fulness of time as they are but yet without sin as they are not A. 23. Christ as our Redeemer executeth the offices of a Prophet of a Priest and of a King both in his estate of Humiliation and Exaltation Expl. 23. By this word Redeemer we are to understand the same with Mediator and by both the second Person in the Trinity as he was upon Covenant and Contract made with the Father to mediate peace betwixt God and man and to manage the whole work of Redemption in order to the justification sanctification and salvation of the Elect and that not only whilst he was here upon earth to be our King Priest and Prophet but now that he is in heaven he ever lives to make intercession for us and doth still guide and teach and govern his Church by his Word and Spirit A. 24. Christ executeth the office of a Prophet in revealing to us by his Word and Spirit the Will of God for our Salvation Hom. xvij By this our heavenly Mediator do we know the favour and mercy of God the Father by him know we his will and pleasure towards us for he is the brightness of his Fathers glory and a very clear image and pattern of his substance It is he whom the Father in heaven delighteth to have for his beloved Son authorized to be our Teacher whom he charged us to hear saying Hear him Expl. 24. When Christ is here called a Prophet we are not to restrain this part of his Office only to his foretelling all such things as should befall his Church or the enemies thereof though this he has done in Prophetical Scriptures so far as he thought necessary for the good of his Church But he is principally called a Prophet and that Prophet because of that power commission and ability which he has and doth exercise in revealing and declaring both outwardly by his Word and inwardly by his Spirit the whole mind and will of God which was necessary to be known by man in order to salvation And for this reason he is called in Scripture the Word and the Word was made flesh and his name is the Word of God because that as a man does make known what his mind and will is by his words either written or spoken so God the Father doth make known unto man by Christ what
its corrupt and carnal state to a state of real and true holiness though imperfect in this life the mind renewed in saving-knowledg the will renewed by being subdued and made pliable to the will of God the affections renewed by being spiritualized or fixed upon spiritual good objects and so the memory conscience phancy c. as also the life because in this change a man becomes a new man The particular parts of which sanctification are 1. Mortification or a Believers being dead unto sin i. e. in his inclinations thoughts cares affections endeavours all which were before lively and strong towards sin 2. Vivification or a living unto righteousness i. e. being holy in all manner of conversation A. 36. The benefits which in this life do accompany or flow from Justification Adoption and Sanctification are assurance of Gods love peace of conscience joy in the Holy Ghost increase of grace and perseverance therein unto the end To. 1. Hom. ix p. 2. All those therefore have great cause to be full of joy that be joined to Christ with true faith stedfast hope and perfect charity and not to fear death nor everlasting damnation But rather contrariwise their godly conversation in this life and belief in Christ cleaving continually to his mercies should make them so long sore after that life that remaineth for them undoubtedly after this bodily death To. 2. Hom. xij Released from the burden of sin justified through faith in his blood and finally received up into everlasting glory there to reign with him for ever Expl. 36. By this first priviledg of assurance we are to understand not meerly a believers probable guess or conjecture or his hope and expectation to be saved but an infallible certainty or that which is called in Scripture the full assurance of faith concerning the love of God and the believers eternal salvation which certainty is built 1. Upon the infallible certainty of Gods promise to save those who do believe or accept of Christ as he is tendered in the Gospel 2. Upon the unquestionable evidence of the truth and reality of those graces unto which the promise of salvation is made 3. Upon the necessary connexion which there is betwixt the means and the end betwixt true and saving-grace and salvation it self 4. And upon the sure testimony of the Spirit of Adoption witnessing with the spirit or conscience of this or that particular believer by name that he is a Child of God Concerning which assurance these three things are to be noted 1. That there may be a true saving-faith where there is not the full assurance of faith It doth belong to a believer only but not to every believer 2. That it is every believers duty to look after this assurance to use his utmost endeavours to make his Calling and Election sure 3. Though this assurance may be darkened diminished and interrupted through sin or temptation yet it is ever accompanied with so much secret support to the soul as that it does keep the soul from total and final despair And so there is room left still for the second benefit sc. peace of conscience in which there is 1. Something privative sc. a very comfortable freedom not perfect and universal from that which Divines call trouble of mind arising from the apprehension of guilt and of the wrath of God and though in one who has this assurance the peace of his mind may be disturbed yet it is but disturbed and not absolutely lost as the peace of a State is not lost by every tumult whereby it is disturbed 2. There is something positive in this peace sc. that sweet calm and satisfaction which there is in the mind upon the attaining of this assurance Third benefit sc. Ioy in the Holy Ghost sc. a joy springing up in the soul from the comfort and certainty of his testimony and for the sweetness of his presence Fourthly growth of grace If not so observably in the leaf and fruit yet in the root like a plant in winter Perseverance in grace Not depending upon the mutability of mans will but upon the immutability of Gods decree and purpose to save the believer upon the unchangeableness of the Fathers love upon the purchase merit and intercession of the Son upon the abiding presence of the Holy Ghost together with the victorious efficacy of his grace in the soul and upon the stability of the Covenant of grace which is ordered in all things and sure A. 37. The Souls of Believers are at their death made perfect in holiness and do immediately pass into glory and their bodies being still united to Christ do rest in their Graves till the Resurrection Artic. xxij The Romish Doctrine concerning Purgatory Pardons is vainly feigned and grounded upon no warrant of Scripture but rather repugnant to the word of God Hom. vij Of Prayer p. 3. The soul of man passing out of the Body goeth straightways either to Heaven or else to Hell whereof the one needeth no prayer and the other is without redemption The Scripture doth acknowledg but two places after this life the one proper to the elect and blessed of God the other the reprobate and damned souls Expl. 37. At death Believers are made perfect in holiness 1. Negatively i. e. they sin no more from that very moment but are freed from sin for ever 2. Positively 1. The image of God is then perfect in the believers soul and the full bent of his will is to do the will of God as the Angels do it in heaven perfectly and without all reluctancy 2. It doth immediately enter into eternal life when it leaves the body and not into any middle state as that of Purgatory 3. Their bodies though separated from their souls for a time yet they do still remain unseparated from Christ and therefore do remain under his care whilst they sleep in the grave so that he will not lose any one member of them A. 38. At the Resurrection Believers being raised up in Glory shall be openly acknowledged and acquitted in the day of judgment and made perfectly blessed in full enjoying of God to all Eternity To. 2. Hom. xiv The truth of this most Christian Article of the resurrection which is the ground and foundation of our whole Religion O most comfortable word evermore to be born in remembrance he dyed saith St. Paul 1 Cor. 15. to put away sin he rose again to endow us with righteousness by his resurrection hath he purchased life and victory for us opened the gates of heaven to enter into life everlasting to enjoy an inheritance immortal that never shall perish which is laid up in heaven for them that are kept by the power of God through faith set with himself among the heavenly Citizens above If thou hast received Christ in true faith with repentance of heart and full purpose of amendment thou hast received him for an everlasting
the Sacraments do not become effectual c. as 1 not from any virtue in themselves for as the word is a dead letter of it self so the Sacraments are dead signs for can it be imagin'd in reason that the soul which must live for ever can be feasted fed and nourished to eternal life by a morsel of bread and a sup of wine perishing elements or that the spiritual defilement of the soul can be wash'd off by a few drops of water sprinkled upon the face 2 Not from any virtue in the Minister as neither 1 his piety because this can be no meritorious or procuring cause of a blessing in the Minister 2 nor his good intention for then the blessing would not only depend upon the power but also upon the will of man but the efficacy of Sacraments depends 2 dly affirmatively 1 st Upon Christs blessing grounded on his own institution and appointment for he will not be wanting to his own Ordinances 2 dly Upon the working of the Spirit or his application of them to the soul in a spiritual manner and thereby bringing to the mind of the receiver 1 the Author of Sacraments Christ 2 the impulsive cause his love 3 by representing and sealing the righteousness of Christ to the soul 4 by objective excitation of suitable affections as love gratitude 3 dly Their efficacy doth depend on the receivers faith not as a meritorious cause but as a necessary condition without which Christ will not bless them A. 92. A Sacrament is an holy Ordinance instituted of Christ wherein by sensible signs Christ and the benefits of the new Covenant are represented sealed and applied to believers Expl. 92. In the general all sound Divines do agree that a Sacrament hath these two parts 1 an outward sign such as are the objects of sense and especially of seeing for though bread and wine be objected or presented to the taste as well as to the eye and water to the touch yet the representation or the resemblance of Christs body broken and his blood shed is in seeing the bread broken and the wine poured out and the spiritual washing of the soul represented to the eye of faith by that washing of the filth of the flesh which is visibly done before the eye of the body 2 Invisible grace for the internal application of Christs benefits to the soul being of a spiritual nature cannot be seen by the eye of the body yet more particularly in this A. we have the nature and quality of a Sacrament 't is a holy Ordinance 1 it has holiness to the Lord stampt upon it and so is spiritual in its nature 2 It is instituted by Christ the holy one it is not his Holiness at Rome or rather that man of sin that can institute a Sacrament though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed The holiest man upon earth cannot appoint a Sacrament it is priviledg enough in man to celebrate it when it is instituted by God 3 It is a means for the promoting of sanctification and holiness for it is an obligation upon a Christian to holiness and though it be not a means to work conversion ordinarily at least yet it doth excite quicken and confirm grace 4 It is the seal of a holy Covenant wherein as by a Deed of free-gift all the benefits of Christs Redemption are made over and applyed to believers and wherein all the promises are Yea and Amen through Christ unto such 5 It is an Ordinance that in a most eminent manner is accompanied with the assistance influence and comforts of the Holy Ghost because at such a time the Spirit in a most remarkable manner is concerned to execute his office as the Spirit of Adoption witnessing together with the spirits of believing Receivers that they are the children of God And doth not all this holiness wherewith this Sacrament is attended require on the Communicants part a holy and solemn preparation A. 93. The Sacraments of the new Testament are Baptism and the Lords Supper Artic. XXV There are two Sacraments ordained of Christ our Lord in the Gospel i. e. Baptism and the Supper of the Lord. Confirmation Pennance Orders Matrimony and extream Unction are not to be counted for Sacraments of the Gospel To. 2. Hom. IX Sacraments instituted by our Saviour Christ to be received and continued of every true Christian in due time and order for such purpose as He willed them to be received as visible signs expresly commanded in the New Testament whereunto is annexed the promise of free forgiveness of our sins and of our holiness and joining in Christ there be but two namely Baptism and the Supper of the Lord. Expl. 93. There are but these two not only as generally necessary but as only necessary to salvation for who was fitter to judg of the necessity or to appoint the number of Sacraments then he alone who had the sole power to appoint any Sacrament at all now 1 in the New Testament we find only these two of Christs appointment 2 These two are sufficient to the end to which they are appointed sc. to seal the Covenant of Grace 3 Though there were more extraordinary yet there were but two ordinary Sacraments under the Old Testament sc. Circumcision and the Passover 4 Only these two forementioned do correspond to these two of the Old Testament and so do not Pennance Matrimony Orders c. 5 Only these two are directed as to the manner of participation in the New Testament 6 Christs Ministers have only these two and no more in their Commission to administer and to celebrate as Sacraments sc. Baptism and the Lords Supper A. 94. Baptism is a Sacrament wherein the washing with water in the Name of the Father and of the Son and of the Holy Ghost doth signifie and seal our ingrafting into Christ and partaking of the benefits of the Covenant of Grace and our engagement to be the Lords Artic. XXVII It is a sign of regeneration or new birth whereby as by an instrument they that receive Baptism rightly are grafted into the Church the promises of forgiveness of sin of our adoption to be the Sons of God by the Holy Ghost are visibly signed and sealed Expl. 94. In this A. we have 1 the general notion of Baptism It is a Sacrament i. e. a seal of the righteousness of faith and so is every other Sacrament which is a seal of the Covenant of Grace whether under the legal or evangelical dispensation 2 We have here the description of Baptism and therein the difference of Baptism from the Lord's Supper 1 In the outward signs or elements in that water in this Bread and Wine and God having been so particular and distinct in appointing these we should be as strict and careful in the use of them not adding to them the corrupt inventions of men as the Papists do add
is one Lord. q Jer. 10.10 But the Lord he is the true God he is the living God and an everlasting King How many persons are there in the Godhead r Mat. 28.19 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost s 1 Joh. 5.7 For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one What are the Decrees of God t Eph. 1.11 Being predestinated according to the purpose of him who worketh all things after the counsel of his own will 12. That we should be to the praise of his glory How doth God execute his Decrees u Rev. 4.11 Thou hast created all things and for thy pleasure they are and were created w Dan. 4.35 He doth according to his will in the army of heaven and among the inhabitants of the earth What is the work of Creation x Gen 1.1 In the beginning God created the Heaven and the Earth y Heb. 11.3 Through faith we understand that the worlds were framed by the word of God so that things which were seen were not made of things that do appear z Gen. 1.31 And God saw every thing that he had made and behold it was very good and the evening and the morning were the sixth day How did God create man a Gen. 1.27 So God created man in his own Image in the Image of God created he him male and female created he them b Col. 3.10 And have put on the new man which is renewed in knowledg after the image of him that created him Eph. 4.24 And that ye put on the new man which after God is created in righteousness and true holiness c Gen. 1.28 And God blessed them and God said unto them Be fruitful and multiply and replenish the earth and subdue it and have dominion over the fish of the sea and over the fowl of the air and over every living thing that moveth upon the earth What are Gods works of Providence d Psal. 145.17 The Lord is righteous in all his ways and holy in all his works e Isa. 28.29 This also cometh forth from the Lord of hosts which is wonderful in counsel and excellent in working f Heb. 1.3 Upholding all things by the word of his power g Psal. 103.19 His kingdom ruleth over all Mat. 10.29 Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Father What special act of Providence did God exercise towards man in the estate wherein he was created h Gal. 3.12 And the law is not of faith but the man that doth them shall live in them i Gen. 2.17 But of the tree of knowledg of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die Did our first Parents continue in the estate wherein they were created k Eccl. 7.29 God hath made man upright but they have sought out many inventions What is sin l 1 Joh. 3.4 Whosoever committeth sin transgresseth also the law for sin is the transgression of the law What was the sin whereby our first Parents sell from the estate wherein they were created m Gen. 3.6 And when the woman saw that the Tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise she took of the fruit thereof and did eat and gave also to her husband and he did eat 7. And the eyes of them both were opened and they knew that they were naked 8. And Adam and his wife hid themselves from the presence of the Lord among the trees of the garden Did all mankind fall in Adams first transgression n Gen. 1.28 And God blessed them and God said unto them Be fruitful and multiply and replenish the Earth Gen. 2.16 And the Lord God commanded the man saying Of every Tree in the Garden thou maist freely eat 17. But of the Tree of the knowledg of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die o Rom. 5.18 By the offence of one judgment came upon all to condemnation Into what estate did the fall bring mankind p Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Wherein consists the sinfulness of that estate whereunto man fell q Rom. 5.19 By one mans disobedience many were made sinners r Rom. 3.10 There is none righteous no not one s Eph. 2.1 You hath he quickened who were dead in trespasses and sins Psal. 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me t Mat. 15.19 For out of the heart proceed evil thoughts murders adulteries fornications thefts false-witness blaspemies 20. These are the things which defile a man What is the misery of that estate whereunto man fell u Gen. 3.8 Adam and his wife hid themselves from the presence of the Lord God amongst the Trees of the Garden 24. So he drove out the man w Eph. 2.3 And were by nature children of wrath even as others Gal. 3.10 Cursed is every man that continueth not in all things which are written in the Book of the Law to do them x Rom. 6.23 The wages of sin is death Mat. 25.41 Then shall he say unto them on the left hand Depart from me ye cursed into everlasting fire prepared for the Devil and his angels Did God leave all mankind to perish in the estate of sin and misery y Eph. 1.4 According as he hath chosen us in him before the foundation of the world z Rom. 3.21 But now the righteousness of God without the law is manifested being witnessed by the Law and the Prophets 22 Even the righteousness of God which is of Faith by Iesus Christ unto all and upon all that believe Who is the Redeemer of Gods Elect a 1 Tim. 2.5 For there is one God and one Mediator between God and men the man Christ Iesus b Joh. 1.14 And the word was made flesh and dwelt among us c Rom. 9.5 Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever d Heb. 7.24 But this man because he continueth ever hath an unchangeable priesthood How did Christ being the Son of God become man e Heb. 2.14 For as much then as the children are partakers of flesh and blood he also himself likewise took part in the same f Mat. 26.38 Then saith he unto them My soul is exceeding sorrowful even unto death g Luk. 1.31 Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his Name Iesus 35. The holy Ghost shall come upon thee and the power of the highest shall over-shadow thee h Heb. 7.25 Such a High-Priest became us who is holy harmless undefiled