the hopeful condition of such as do enjoy this Ordinance and constantly depend upon the same If our friends kindred live in such places where plain and powerful Preaching is and they usually partake of the same although for the present we conceive them in the estate of nature and their way and course but carnal why yet they are people of hope and there is some probability of their conversions in due time The principal end why the Lord doth send forth and imploy his Ministers is to gather his Elect. And their sending to places doth argue the Lord to have of his Elect there And why may not thy kindred and friends be of that number Vse 3. For Exhortation 1. To exhort Pastors 2. People 1. Pastors that they would Preach preach preach that they would be diligent in the duty of Preaching seeing it is the onely ordinary means for the gaining of souls and for the winning of their people to God and so they shall manifest not onely a great love and affection to their people and Congregations but likewise to themselves 1 Cor. 9.16 Dan. 12.3 Nay even to Christ himself John 21.15 c. 2. To exhort the People that they would not appoint God by what means to bestow faith upon them but would submit to his appointment and Ordinance Then may a man assure himself of a blessing when he seeketh it in the Ordinance of God in that way which God hath chalked out and appointed for that end and purpose Why doth bread nourish us rather then the grass of the field It is Gods Ordinance And if the Lord will have faith to enter by the ear as at the first sin did let us not stand reasoning with him but submit to his Ordinance Oh therefore all men and women that think they have souls and desire the good of them let them make out to this Ordinance upon the Sabbath upon the Week-day borrow some time of the particular calling hear in season and out of season suffer not the body to sterve the soul the particular calling to ingross all your time from the general Nay call upon your families friends and neighbours this way Isaiah 2.3 As Philip called Nathaniel Iohn 1.45 c. And the woman of Samaria fetch'd her Neighbours to come to Christ John 4.29 So let us excite and stir up one another to this Ordinance And thus farre touching the first part of the first Member faith cometh onely by the Preaching of the word Now in the next place the Catechisme acquaints us with the principal outward means whereby faith is increased 1. By the Preaching of the word or the hearing of the word Preached 2. By the administration of the Sacraments 3. By Prayer The first outward means the Catechisme mentions for faiths encrease is the preaching of the word in these words And encreaseth daily by it And from this passage we commend this point of Doctrine Doct. As the preaching of the word is the onely ordinary outward means for the begetting of faith why so it is a very good means for the daily increase of faith More briefly The preaching of the word or the hearing of the word preached is a very good means for the daily encrease of faith This Ordinance is like to a kind natural Mother which giveth suck to the Child which she hath brought forth it being not onely the seed of faith but likewise the daily food of it The Doctrine in hand is very evident if so be we look into the Scriptures as Ephes 4.11 12. Romans 1.11 1 Thessalonians 3.10 Acts 14.21 22. and 20.32 And 1 Pet. 2.2 If we would have the point further argued 1. Take we notice of the promise of God unto true Believers constantly and conscionably depending on this Ordinance Mark 4.24 2. Of the great hunger and thirst that is in true Believers unto this Ordinance Job 23.12 Psalm 27.4 Amos 8.12 3. Consult we with experience Such Believers as take all lawful occasions and fitting opportunities to partake of this Ordinance do they not come on in faith and the other graces of Gods Spirit Psalm 51.8 But such of them as are more careless of this Ordinance suffer sloth and every trivial impediment to hinder them from it at the least on the week day is not their faith little and languishing Object But may some man say Do you think that Sermons on the week day are to be attended and waited on Answ Yes no question by all men and women that can possibly find time and leisure from their particular callings 2 Tim. 4.2 Acts 13.42 in the space betwixt that and the Sabbath as it is in the Original And Luke 19.47 48. And when they cannot partake of this Ordinance on the week day without the overthrow of their particular callings yet surely then they ought to desire after it and to account them happy that may take that liberty themselves may not as David when he was hindred from Gods Publick Worship doth express himself Psal 84.1 2 3 4. Now we come to the Uses Vse 1. To reprove some that profess themselves to have faith but are too careless of partaking frequently of this Ordinance any little sickness pain or cold keeping them from the Publick Assembly upon the Sabbath and the least worldly occasion hindring them from it on the week day Such persons do not imitate David Psalm 27.4 nor Mary Luke 10.39 but Martha Such Professors are not like to come on in faith have little comfort of their faith do not by their profession much beautifie the Gospel And surely this neglect is one main cause why many old Professors are but mean Proficients in knowledge faith and holy conversation and why they are so outstriped by young Professors that are more diligent in the use of this means as Prov. 10.4 and 18.15 These persons may think themselves wiser then those that are more forward but when their faith comes to be soundly tryed by any great affliction they will by woful experience find the contrary Fiery tryals are to be expected and looked for of all Christians and then a great stock of faith will not stand a man in little stead Vse 2. To incite and stir up all true Believers constantly to depend on this Ordinance and if their particular callings be such as will not suffer them often on the week day to partake of it why yet let them partake in affection earnestly desire after this Manna and bless God for the liberty that others have in this kind It is true indeed those that are so forward this way shall be called Precisians fools and mad people by the worldly wise and that they will gad to Sermons until they have made all away and brought themselves to beggery but Wisdome is justified of her Children and if the like aspersions in the same case were cast upon the Head well may the Members be contented Mark 3.21 And for beggery which they object let the true Believer rather hearken to Gods
his Benefits Many Inducements and Provocations might be thought of this way As First If we weigh the glory they give to God who do believe John 3.33 He that hath received his testimony hath set to his Seal that God is true Rom. 4.20 The Apostle speaking of Abraham saith He staggered not at the promise of God through unbelief but was strong in faith giving glory to God 2. If we weigh the dishonour and injury they do to God who do not believe as 1 Joh. 5.10 He that believeth not God hath made him a liar because he believeth not the Record that God gave of his Son and this is the Record that God hath given to us eternal life and this life is in his Son 3 If we weigh that it is such a qualification as every man hath not 2 Thess 3.2 All men have not faith Nay such a qualification as but a few have Isai 53.1 Who hath believed our report 4 If we confider the cloud of examples this way to wit of Believers although but a few comparatively and what they obtained by faith Heb. 11.1 c. 5 If we consider that without this grace we cannot please God in any thing we do for so the Spirit of God acquaints us Heb. 11.6 Without faith it is impossible to please God 6 God commands us to believe 1 John 3.23 This is his commandment that we should believe on the name of his Son Jesus Christ And Matth. 11.28 Come unto me all ye that labour and are heavy laden this coming is the motion of the will to wit believing 7. If we weigh the inducement in the Doctrine otherwise we cannot partake of Christ and his benefits which if we do not wo be unto us Joh. 3.36 He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life but the wrath of God abideth on him Object But may some man say What need all this adoe is it so hard a thing to believe in Christ I thank God I never found it so Ans The Reason is because thy conscience was never throughly awakened with a distinet sight of thy sins and Gods Justice pursuing thee for the same thou thinking thou dost believe in Christ all this while and alas thy faith being nothing else but presumption but when thy conscience comes to be a wakened and to roar in thy face thou wilt find it the most difficult thing in all the world to look beyond the cloud of Justice to believe in Gods mercy and to rest on Christ for Justification and Salvation Thus far touching the second Member of the fourth Principle Now we come to the third Member of the same MEMBER III. Apprehending and applying Christ with all his Merits unto himself THis is done by faith and faith alone as it is in the former Member So then the Doctrine is this Doct. It is faith and faith alone that apprehends and applies Christ and all his merits unto a mans self See Ephes 2.8 By grace ye are saved through faith as though the Apostle should say it is of the free favour of God giving Christ unto you that you are saved and the only Instrument that apprehends and applies Christ and all his merits unto salvation is faith And Rom. 5 1. Being justified by faith we have peace with God through our Lord Jesus Christ As though faith and faith only were the Instrument to lay hold on Christ and his merits But take that place for all Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law faith being the only instrument that apprehends and applies Christ to Justification So also Joh. 3.36 Rom. 9.33 Acts 16.31 Reason The Ground or Reason is Because there is no other eye nor hand for this purpose but this not that this faith is alone but ever accompanied with love and other Graces as the eye in the head is not alone without other senses yet it only seeth and no other sense besides it Love indeed claspeth Christ and cleaveth unto him but it is for that which faith first discerneth to be in him Christ being first the object of our Faith and then the object of our Love and to speak properly faith is the eye and hand of the soul and love only the hand of faith for so the Apostle Paul speaks of these Graces Galat. 5.6 In Christ Jesus Circumcision availeth nothing nor uncircumcision but faith which worketh by love Now for the illustrating of this Doctrine we propound these Questions First Whether Faith or Love be the more excellent Grace Secondly Whether Justifying faith in the exercise of it be not of a larger extent then aforesaid do not as well embrace the whole word of God as apprehend and apply Christ and his merits Quest 1. Whether Faith or Love be the more excellent Grace Answ In some respects the Grace of Love is more excellent then the Grace of Faith First It is more conspicuous and visible Faith being secret and inward but yet by Love discovering it selfe Secondly It is more beneficial and commodious Faith being the hand whereby a man receives for himself but Love being the hand whereby a man reacheth out to others Thirdly It is of longer continuance 1 Corinth 13.8 Love never faileth And in this respect the Apostle prefers it to Faith and Hope ver 13. of the same Chapter Now abideth Faith Hope Love those three but the greatest of these is Love The exercise of Faith and Hope ceasing when Love shall be in the greatest exercise Now in other respects faith doth excel Love As first It justifies a man before God and so doth not Love I mean is the instrument that way but so is not Love 2. Faith if we speak in regard of exercise is the Cause and Love is the Effect now the Cause is more excellent then the Effect 3. What do we reach forth by Love which we have not received by Faith Quest 2. Now we come to the second Question Whether Justifying Faith do not as well believe the whole Word of God as apprehend and apply Christ and his Merits Whether the Office of it be only restrained to Justifying Answ Although Christ and his Merits be the principal Object of this Faith why yet the same faith which receiveth Christ and resteth on him and so justifies believes all the other promises made of God in Christ unto Believers whether they concern this life or the life to come nay believes the whole Word of God Acts 24.14 as the precepts threatnings c. This Faith not only yeilding a bare assent unto whatsoever is delivered in the Scriptures as concerning the truth of it but likewise moving and stirring the affections according to the nature of the matter believed whether Promises Precepts or threatnings Now we come to the Uses Vse 1. To inform us how excellently they are furnished unto whom the Lord hath vouchsafed this qualification it being the instrument and the only
Member following the Catechisme acquaints us with two special benefits that the true Believer receives by Christ to wit Justification and Sanctification Now as touching this Member we commend unto you this point of Doctrine Doct. Every man that apprehends and applyes Christ and his Merits unto himself by a kindly faith is justified before God Rom. 8.1 There is no condemnation to them that are in Christ Jesus That is to say Every one laying hold on Christ by a true faith is a justified person And Rom. 5.1 Being justified by faith that is by faith apprehending and applying Christ and his Merits for so onely faith justifies And the same Chap. verse 18. As by the offence of one to wit Adam judgement came upon all men to condemnation even so by the righteousness of one to wit Christ the free gift came upon all men that is to say all true Believers unto justification Compare this with Rom. 3.22 30. And so Acts 13.38 39. Be it known unto you men and brethren that through this man to wit Christ is preached unto you the forgiveness of sins and by him all that believe are justified Now we come to the grounds or Reasons of the Doctrine Reas 1. Whatsoever the true Believer should be should do should suffer Christ was did and suffered for the true Believer as Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth that is Let the Law come upon the true Believer which way it will he may answer it in the compleat obedience of Christ Reas 2. The obedience of Christ which is the material cause of justification was the obedience of such a person as was not onely man but God and therefore sufficient and more then sufficient for the justifying of all true Believers Acts 20.28 Reas 3. This is the end of Christs obedience in Gods eternal Councel and appointment to wit the justifying of true Believers that all true Believers might be justified by it as Romans 3.25 Whom God hath sent forth or fore-ordained to be a propitiation through faith in his blood Reas 4. So many as are true Believers have that instrument or hand which apprehends and applyes Christ and the Merit of his obediâ—nce unto themselves for justification for so faith onely justifies not as a quality or act but as an instrument or hand receiving Christ and his Merits But that we may the better see into a Doctrine of so great consequence we intend to answer the questions following 1. Wherein this justification consists 2. What it is being defined 3. The difference betwixt it and sanctification Quest 1. Wherein this justification consists Answ It consists 1. in remission of sins 2. In imputation of Righteousness as we may see Daniel 9.24 this benefit being spoken of there is mention made as of reconciliation for iniquity so of an everlasting Righteousness And Zachariah 3.4 Behold saith the Lord to Joshua I have caused thine iniquity to pass from thee and I will cloath thee with change of raiment And so 2 Corinthians 5.21 He hath made him to be sin for us who knew no sin that we might be the Righteousness of God in him And however the Scriptures do sometimes seem to place justification in remission of sinnes Rev. 19.8 why yet the other part to wit imputation of Righteousness is alwayes implyed and to be understood Quest 2 What justification is and how to be defined Answ It is that gracious sentence of God whereby for Christs Merits he absolveth the true Believer from all his sinnes and the punishment due for them and whereby he accounteth him Righteous unto life eternal A little to open the definition First we say that justification is a sentencing or pronouncing of sentence and so the word usually signifies in Scripture it is a judicial term taken from the Bench of the Judge and signifies by way of sentence to pronounce a person Arraigned to be clear innocent and Righteous as Rom. 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth 2. We call it that gracious sentence of God because it was of Gods free favour to find out a remedy for poor sinners to give Christ the material and Meritorious Cause of justification to give faith whereby to apprehend and apply Christ and his Merits Rom. 3.24 Being justified freely by his grace We go on in the definition Whereby for Christs Merits that is to say for the Merit of his obedience Passive and Active the Lord doth not so shew mercy as to wrong his Justice and therefore it is said Isaiah 53.6 The Lord hath laid on him the iniquity of us all He absolveth the true Believer from all his sinnes That is to say not onely past but to come in a manner to wit vertually sins past being pardoned in themselves sins to come in the Subject or Party sinning as John 5.24 Verily verily I say unto you he that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto life It followeth And the punishment due for them The Cause being taken away the Effect must needs be removed as Rom. 8.1 There is no condemnation to them which are in Christ Jesus to wit neither Eternal nor Temporal Now we come to the second part of justification And whereby he accounteth him righteous That is for the Righteousness of Christ imputed unto him according unto that style given Christ Jer. 23.6 The Lord our Righteousness Vnto life eternal This being annexed to wit life eternal unto the righteousness aforesaid Hence it is called Rom. 5.18 The justification of life Thus far touching the definition of justification Now we come to the third question Quest 3. What 's the difference betwixt justification and sanctification Answ Although it be true that justification and sanctification be alwayes inseparable the person justified being ever sanctified why yet there be these differences following betwixt them 1. The righteousness of sanctification is a righteousness inherent in our selves I mean a work wrought within us by the Spirit of God as Ezek. 36.27 I will put my Spirit within you But the righteousness of justification is a righteousness without us inherent in Christ imputed to us as Rom. 5.19 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 It is true indeed this righteousness of justification is received by faith inherent in us 2. The righteousness of sanctification is not wrought in the same measure and degree in all true Believers A man may have grace and true grace and yet come far short of others in grace as is evident Mat. 13.23 He that received seed into the good ground is he that heareth the word and understandeth it which also beareth fruit and bringeth forth some an hundred some sixty some thirty And although this difference yet all good ground
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 good Old way OR PERKINS IMPROVED In a PLAIN EXPOSITION And SOUND APPLICATION OF Those Depths of Divinity briefly comprized In his SIX PRINCIPLES BY That late painful and faithful Minister of the Gospel CHARLES BROXOLME In Darby-shire Jer. 6.16 Ask for the old paths where is the good way and walk therein and ye shall find rest for your souls LONDON Printed for John Rothwel and Thomas Maney and sold at the Bear and Fountain in Cheap-side and near Baynards-Castle in Thames-street 1653. TO The Right Honourable The LADY KATHERINE BROOK Dowager to the Right Honourable Robert Lord Brook Baron of BERCHAMPS Court Right Honourable THis Exposition of famous Mr. Perkins's Catechism was the work of Master Charles Broxolm a good man who was well known to your noble Lord whose great favours conferred upon him hath engag'd me upon the account of his wisdom my dear Aunt to dedicate it unto your Ladyship The Authors Ministery was honoured by the Conversion of many souls both at Gunthwait in Yorkshire where he was Patronized by Mr. Godfery Bossevile Brother in law to your worthy Lord and also at Buxton and Belper and other places in Darby-shire who are his Epistle Commendatory and will be his glory at the day of Christ Madam This Book had sooner been brought into publick view if the Controversies of our broken times had not discomposed peoples spirits to give due entertainment unto such useful Treatises Many in these latter dayes have wofully disputed away the life of Religion and power of Godliness whence it is that their Spiritual Appetite to salubrious Truths is extremely decayed and their Sun-shine is like the Winters light altogether without holy heat It was an high commendation of the Christian Romans by Saint Paul that they were full of goodness and filled with all knowledge Rom. 15.14 and it is pity that this good couple should ever be divided As practical Profession most glorifieth God so it winneth most estimation amongst good Christians The end of this Treatise is to edifie Gods people in both therefore if I should dare to keep this piece secret which the Reverend Authour intended for Publick use I should not onely frustrate the intentions of the dead and deceive his godly friends living but also rob the Church of that which is her right Madam I shall not any longer detain your Lady-ship from reading this Book which craveth your acceptance and promiseth your soul benefit by a serious perusal That your Lady ship may long continue an encourager of godliness and a comfort to the Members of Christ till the time of your everlasting refreshing shall come when triumph shall be your recompence glory your reward Angels your company and God your glory shall be the humble prayer Madam Of Your Honours humble Servant CHARLES JACKSON To his dearly beloved friends the godly people of Buxton and Belper C. J. heartily wisheth all happiness External Internal and Eternal Christian friends MAny of you have had real impressions of love upon your hearts towards my worthy Uncle the Reverend Author of this Exposition you have fully known his Doctrine manner of life purpose faith Long suffering Charity Patience Humility That which you have heard with the Ear is now according to your desire represented to your Eye There is a great disparity betwixt a lively voyce and breathless lines the one moveth more but the other profiteth more the one soon passeth away with the sound of words but the other abideth giveth the Reader leave to pause and consider Good mens works being Printed do not onely reach them who are alive but those also who are unborn and not to them alone who are near but such likewise who are afar off It was the Authors desire that having taught you these things you might after his decease 2 Pet. 3.15 have them alwaies in remembrance and therefore this Exposition according to his order was transcribed for the Press when he dyed Now he is taken out of your sight but if you yet desire communion with him it must be by walking in that track which he hath here chalked out before you endeavouring to tread the steps of his Religious zealous conversation who herein though dead still speaketh unto you This birth was conceived and brought forth firstly for you therefore though others should despise it yet you will I hope give it good welcom because it reviveth the memory of him who whilst he lived ceased not to pray for your happiness for ever Because of mine Education amongst you and my near natural relations unto many of you I am affectionately disposed to desire your best good and therefore shall make bold to premise a few things for your direction that this Book may prove the more profitable 1. Add Prayer unto your reading that you may find the power of those Truths warming your hearts 2. Make practice your end in seeking knowledge for That servant that knoweth his Masters will and doth it not Luk. 12.47 must be beaten with many stripes This was the frequent advice of this Author and that when others had their Religion onely at their tongues end yours might appear in your lives 3. Attend constantly upon the Publick Ministry of your faithful Pastors and Teachers Deut. 12.19 Take heed to thy self that thou forsake not the Levite so long as thou livest upon the earth The first step towards Apostacy is the slighting and declining of the preaching of the Gospel 4. Confer much with Orthodox Christians who are able to instruct you in the paths of pure truth and godliness Matth. 13.36 As Christs Disciples desired him to explain obsure Parables Acts 8.30.32 So the Eunuch improved the company of Philip for the like advantage These examples doubtless are recorded for our imitation Consider what I have said and the Lord give his blessing that this Book may be abundantly beneficial unto you Now the Father of lights and God of all grace fill you with the knowledge of his Will and with the fruits of Faith that you may with comfort pray and wait for the coming of Jesus Christ I am From Selston Aug. 9. 1653. Yours in the service of the Lord CH. JACKSON To the Reader Christian Reader THe hand of Providence doth here tender unto thee a plain piece of good old Divinity The ground-work of the Book is the foundation of Christian Religion gathered into six Principles by that famous and worthy Minister of Christ in the University of Camb. Master Will. Perkins which for above 50 years have been much approved and improved in the Church of England and elswhere for the instruction of many thousands in matters necessary to salvation These needful Principles are here familiarly and faithfully both confirmed and applyed for thy spiritual advantage and doubtless there is more then ordinary need of such helps in these Apostatizing erroneous times wherein the chief Articles of faith are either impudently questioned or irreligiously slighted There is no means more promising to
David saith Psal 19.1 The Heavens declare the glory of God and the Firmament sheweth his handy-work There is not the least Creature but thou mayest read God in it but especially be thou exercised in the book of the Scriptures in reading and hearing them they do the most plainly and evidently set forth God 3. If thou hast not a Justifying faith be earnest with the Lord for it because without this supernatural faith thou canst not believe this Principle savingly 4. Converse much with those that are godly They that converse with the worldly-minded shall observe them much to be ascribing the event of things to natural and second causes but the godly the event of things to God Then further The godly have an experimental knowledg of God and so speaking of God they many times speak emphatically and movingly much to the strengthning of the faith of others A Reverend Light in this age one Junius doth acknowledg that the first thing that turned him from his Atheism was his talking with a Countrey-man of his and his manner of expressing himself Vse 3. For Information 1. Is there a God why then the Scriptures are true because they declare that he is and what he is 2. Is there a God why then the soul is immortal for as the immortal soul is the image of God and so doth demonstrate a God so they that do most firmly believe there is a God do likewise firmly believe the immortality of the soul And upon that ground cast for it accordingly for the beautifying and well being of it 3. If there be a God why then there is a Heaven and a Hell a place of Bliss for the godly after this life and a place of Torment for the wicked otherwise God should not be just and then not God We read of a Pope that when he was on his death-bed said He should ere long be resolved of three things which all his life long he had doubted of 1. Whether there be a God or no 2. Whether the soul be immortal or no 3. Whether there be a heaven and a hell or no He being not satisfied of the first might well doubt of the two last And thus we have absolved the first Member of the first Principle MEMBER II. That there is but one God THat there is but one God the Scriptures are very evident this way Deuter. 6.4 Hear O Israel the Lord our God is one Lord. Deut. 32.39 See now that I even I am he and there is no God with me Psal 16.31 Who is God save the Lord save Jehovah And so Isai 44.6 I am the first and I am the last and besides me there is no God And Isai 45.5 I am the Lord and there is none else there is no God besides me Ephes 4.6 One God and Father of all And lastly 1 Corin. 8.4 5 6. We know that an Idol is nothing in the world that is nothing in nature subsisting or nothing in respect of the Divinity ascribed to it and that there is none other God but one that is to say properly and by nature For though there be that be called gods to wit improperly as there be Gods many and Lords many improperly so called But to us there is but one God that is to say the Church doth know and acknowledg but one God properly and by nature Magistrates are called gods because they are Gods Deputies or Vice-gerents upon earth as Psal 82.6 I have said yee are Gods Idols are called gods because some ignorant and fond people think them to be so Jer. 10.11 The Gods that have not made the heavens and the earth even they shall perish from the earth and from under these heavens Nay the Divel is called god The God of this world 2 Cor. 4.4 because of the willing subjection that the wicked yeild unto him not that any of these are gods by nature or properly but improperly Reas 1. There is but one only chief good and therefore but one God Reas 2. There is but one first cause of all things and therefore but one God Reas 3. To be more Infinites then one is impossible there is but one Infinite and therefore but one God R. 4. If there be more Gods then one why not three as well as two and why not five as wel as three and why not ten as well as five nay why not thirty thousand as it is observed by some of the Fathers the ancient Heathen had Vse 1. For Reprehension First to reprove the Papists Secondly the carnal Protestant 1. The Papists set up divers gods besides the true God As first The Pope They say he is to judg all but to be judged of none that he hath power to forgive sins and that properly that he hath power to make Lawes to bind consciences as well as Gods Lawes 2. The Virgin Mary they make her a goddess preferring her before Christ trusting in her for salvation and in their Prayers intreating her to command her Son by the might of a mother Nay 3. They make all the departed Saints gods by praying unto them as though they knew the secrets of mens hearts as though they were present every where which are things proper to God alone 2. Reproof to the carnal Protestant Such as principally affect the Creature or put their confidence in the Creature those set up to themselves more gods then one Some make worldly Riches their god and so the Covetous some carnal Pleasures and so the Voluptuous some earthly Honor and so the Ambitious some make this and that man their god and so trusting in him The truth is the most make the Divel theirgod by a willing subjection to his suggestions And thus the carnal Protestant although he seem to confess one God with his mouth why yet in affection and practiee he sets up more What a man loves most delights in most trusts in most that he makes his god whatsoever he professeth with his tongue but let those Idolaters know how the Apostle James stiles them Jam. 4.4 Ye Adulterers and Adulteresses that is to say Spiritual Adulterers and Adulteresses and how the Lord threatens by the generous and truly noble Prophet Isaiah 42.8 That he will not give his glory to another and therefore they giving that to the Creature which is due unto him let them be assured that he wil be revenged upon them Psal 16.4 Vse 2. For Inquisition or Inquiry Seeing there is a God and but one God it shall be very necessary to enquire concerning him to inform our selves what this one God is What God is strictly to enquire as a wise Logician saith he being primum ens is beyond Logick and therefore that we may define God perfectly we have need of Gods own Logick And the Reasons are 1. Because he is Incomprehensible 2. Because he is in great part unknown unto us while we are in the mortal body Whilst we are in this world as the Apostle tels us 1 Cor. 15.12 we see through a
1. In respect of Gods glory that so he may be discerned and distinguished from all false gods and Idols 2. In regard of our selves and that two wayes 1. Without this knowledge there is no salvation John 17.3 This is life Eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent That we may be saved we must know and believe God the Father to be our Father God the Son to be our Redeemer and God the Holy Ghost to be our Sanctifier and Comforter Answ 2 In regard of our selves This Doctrine directs us in worshiping the true God aright for Unity in Trinity and Trinity in Unity is to be worshiped If we worship the Father without the Son and the Holy Ghost or if we worship the Son without the Father and the Holy Ghost or the Holy Ghost without the Father and the Sonne we worship nothing but an Idol Again If we worship the three persons not as one God but as three Gods then we make three Idols Now we come to the Uses of the point Vse 1. To reprove two sorts of people 1. Such as labour to fathom this Mysterie by Humane Reason it being a Mysterie propounded to our faith to believe not to our reason to dispute and thus many have erred and do erre in this Doctrine of so great consequence 2. To reprove such as do not labour with all diligence to understand this Mysterie as the Scripture reveals it Such as are altogether ignorant of this Mysterie what can their faith be what can their worship be what can their comfort be what can their lives be how can they upon good grounds expect salvation Although in this search and scrutiny we must be wise to sobriety yet to be altogether ignorant of this way is dangerous and damnable How can we be truly Pious if we do not think aright of God If in some measure we do not know the true God one in Essence three in Persons Vse 2. To inform us in regard of Divine worship We must worship the Unity in Trinity and Trinity in Unity without confounding the persons or dividing the Essence When I think of one saith a Father a three-fold light doth dazle me and when I discern three I am presently brought back to one It is true we may invocate to any of the three persons as Steven Acts 7.50 Lord Jesus receive my Spirit but in the ordinary Course pray we to the Father in the Name of the Son by the assistance of the Holy Ghost John 16.22 Whatsoever ye shall ask the Father in my Name he will give it you saith our Saviour And the Apostle Paul tels us Rom. 8.26 That the Spirit the Holy Ghost helps our infirmities in Prayer Vse 3. To exhort every one of us if we would more and more conceive of this Mysterie 1. To be much exercised in the Scriptures they being the onely Instrument to reveal it John 1.18 No man hath seen God at any time the onely begotten Son which is in tho bosome of the Father he hath declared him to wit in the Scriptures 2. Often to renew our Repentance the Lord reveals himself especially to such Psal 25.9 The meek will he guide in judgement and the meek will he teach his way And so v. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant 3. To be earnest with the Lord this way in Prayer and Supplication thus Moses Exodus 33.13 I pray thee if I have found grace in thy sight shew me now thy way that I may know thee And verse 18. I beseech thee shew me thy glory If we would have knowledge of this way our Saviour intimates from whom we must have it when Peter made that excellent confession of him Matth. 16.16 Thou art Christ the Sonne of the living God verse 17. replies our Saviour Flesh and blood hath not revealed it unto thee but my Father which is in Heaven And so Saint James Chapter â— verse 5. If any of you lack Wisdome let him ask of God that giveth to all liberally and upbraideth not and it shall be given him And thus far touching the first Principle and the several Members of it PRINC II. Quest What Dost thou believe concerning man and concerning thine own self Answ All men are wholly corrupted with sin through Adams fall and so are become slaves of Satan and guilty of eternal damnation MEMB I. ALL men are corrupted with sin All men and women are sinners by nature for so we are to understand the Catechisme which after the description of God we endeavor and assay to delineate and lay forth the natural man Now that all men and women are corrupted with sin are sinners by nature Rom. 3.10 There is none righteous no not one to wit by nature meer man and meer woman And so in v. 23. All have sinned And Gal. 3 22. The Scripture hath concluded all under sin as wel Jewes as Gentiles to be sinners by nature The Reasons of the Point Reas 1. The great disagreement and variance that is betwixt the natural man and the holy Law of God As the Law of God is ever discovering the natural mans misery beating him buffeting him and condemning him so the natural man cannot away with the Law of God opened and applyed nor with the Minister that doth the same but exclaims upon him as a severe censorious and uncharitable man Now this disagreement and variance betwixt the natural man and the Law of God doth plainly declare every natural man to be a sinner Reas 2. Observe the Natural man and of all Doctrines he cannot away with the Doctrine of the last judgement and this plainly manifests his guiltiness If Felix was not a sinner why did he tremble at this Doctrine Acts 24.25 Reas 3. The continual combate that is ever in the regenerate 'twixt the flesh Spirit Before we come to the Applic. of the point we will 1. Let you see briefly what sin is 2. How many wayes the natural man is a sinner 1. What sin is Ans The Apostle Joh. tels us 1 Joh. 3.4 Sin is the transgression of the Law It is any inconformity or repugnancy in the reasonable creature unto Gods revealed Will. The 2d question is How many wayes a natural man is a sinner Answ Four wayes 1. By Participation We were all in Adam's loynes when he sinned as Levi was in Abraham's loynes when Abraham paid Tithes to Melchizedek and so Levi that afterwards took Tithes paid Tith in Abraham as it is Heb. 7.9 2. By Imputation The guilt of Adam's fall is imputed unto all his Posterity as the convicted Traitor by mans law is not onely guilty of Treason himself but his whole Posterity and so the Apostle Rom. 5.18 By the offence of one to wit Adam judgement or guilt came upon all men to condemnation 3. By Natural corruption There being in every natural man not onely an absolute want of true holiness
one Person and another Person two Natures and but one Person the second Person in Trinity assuming an humane Nature and both Natures making one Christ and Mediator Quest 4. How the two Natures in Christ remain distinguished Answ We must know that although the two natures in Christ be so really united as that they can never be separated asunder yet are they not confounded but remaine distinguished 1. In themselves 2. In their Properties 3 In their Actions 1. In Themselves As the Godhead of Christ remaines the Godhead and is not the manhood although the Son of God be also very man and so the manhood of Christ remains the manhood and is not the Godhead although the man Christ be also God 2. They remain distinguished in their Properties as the Godhead of Christ remains Incomprehensible and Infinite as it hath alwaies been and the manhood remains comprehensible and finite notwithstanding the uniting of it to the second Person in Trinity The Godhead becomes not finite by this Union nor the manhood Infinite 3. They remaine distinguished in their Actions as John chap. 10. ver 18. I have power to lay downe my life saith our Saviour and power to take it againe The laying down of his life was an action of his Man-hood the taking it again an action of his God-head Thus we see the two natures in Christ with their properties and actions distinguished and yet in regard of the union of the two natures we must take notice of the things following 1. That in Scriputre that is sometimes ascribed to whole Christ which is but proper to one of his natures 1 Cor. 15.3 Sometimes that ascribed to one of his natures which agreeth to whole Christ 1 Tim. 2.5 Sometimes that ascribed to one nature which is proper to the other Acts 20.28 and this Divines call the communication of properties 2. That notwithstanding the two natures in Christ remain distinguished as aforesaid yet they both concur in the work of Redemption 3. That by this union the humane nature is unspeakably and extraordinarily exalted to wit above all creatures even the Angels themselves and together with the God-head of Christ to be adored and worshiped Now we come to the fifth Question Quest 5. Why was it necessary the Redeemer of Mankind should be man Why was it necessary he should be God Why was it necessary he should be both God and man Answ It was necessary he should be man 1. That he might have something to offer for sin Heb. 8.3.2 That he might work perfect righteousness in our nature Matth. 3.15.3 That in our nature he might alwayes appear in Gods sight for us Heb. 9.24.4 That in our nature he might feel our infirmities and so by experience learn commiseration Heb. 2.17 18. 2. Why was it necessary the Redeemer of Mankind should be God Answ 1. That he might be able to sustain and undergo the infinite wrath of God due to our sins 2. That he might give merit to the doing and suffering of his Man-hood for no meer creature can merit of God 3. That he might give his Spirit to the Elect to sanctifie them the Spirit being God none but God could give him 4. That he might raise up himself from the dead and likewise all his Members at the last and great day 3. Why was it necessary that the Redeemer of Mankind should be both God and man Answ That he might be a fit and competent Mediator between God and man Vse 1. For the great comfort and consolation of all penitent and dejected sinners What the Son of God become our kinsman Emmanuel God with us a Redeemer of our own flesh What we that were estranged from God that had gone a Whoring from him by our sins he now to seek unto us by his Son to send his own Son to intreat us to be reconciled unto him surely this is an evident demonstration that the Lord intendeth good to the sons and daughters of men that he would not the death of the poor penitent sinner Never were the Attributes of God so illustrated as when the Son of God did assume our nature and as his other Attributes so especially his Mercy Do but see what the Angel saith unto the Shepherds Luke 2.13.11 Fear not for bâ—hold I bring you good tydings of great joy which shall be to all people For unto you is born this day iâ— the City of David a Saviour which is Christ the Lord. Nay a multitude of Angels 13 and 14 verses And suddenly there was with the Angel a multitude of the heavenly Host praysing God and saying Glory to God in the highest and on earth peace good will towards men O therefore let the poor penitent sinner break forth with joy saying or singing with old Zachary Luke 1.68 69. Blessed be the Lord God of Israel for he hath visited and redeemed his people and hath raised up an horn of salvation for us in the house of his servant David O how narrow was the Church of God before the incarnation of the Son of God pin'd up within the Nation of the Jewes But now how hath she enlarged her borders Is he the Saviour of the Jewes onely and not of the Gentiles also How obscure the service of God before how clear now The Substance is come the types and shadowes are gone How costly and painful the service of God before but now how easie and light Vse 2. To exhort us and that divers wayes 1. To believe Gods promises that the Son of God should come into the world assume our nature was a blessing long promised as Gen. 3.15 He shall bruise thy head to wit God-man the Son of God assuming mans nature should bruise the Serpents head overcome Satan in the behalf of all the Elect. Now although there were divers thousand years betwixt the Promise and the performance why yet at length it was fulfilled as Gal. 4.4 When the fulness of time was come God sent forth his Son made of a woman The Scriptures contain many precious Promises running upon the people of God the Lord will perform them all so his people will but rest on him by faith and by a lively hope wait their accomplishment 2. To exhort us seeing the Son of God did so abase himself as to take upon him our nature that we should learn humility of him we must not be highly conceited of our selves as to think we have had faith and good hearts to God ever since we were born as divers imagine but we must labour to see and feel our great misery in the first Adam being thoroughly convinced that there is not a good thought nor the least dram of saving faith in any man until he be Regenerate 3. To exhort us that we would meet the Son of God Is he come in our nature and will we not give him the meeting Is he become bone of our bone and flesh of our flesh and will not we labour to become bone of his bone and flesh
the seventh and last Member thereof MEMBER VII Accomplished all things needful for the salvation of Mankind ANd this take likewise in the form of a Doctrine and let the whole Principle be it Doct. Jesus Christ the eternal Son of God being made man by his death upon the Cross and by his righteousness that is to say by his obedience passive and active hath perfectly alone by himself accomplished all things needful for the salvation of mankind This Principle as you know consists of seven Members six of which we have already handled particularly and so the last onely remains to be spoken of Now for the opening of it take onely two questions 1. Whether mankind hath no benefit by Christs Exaltation because the Catechisme ascribes all to his Humiliation his obedience passive and active 2. How we must in this passage understand mankind Quest 1. The first question is Whether man kind hath no benefit by Christs Exaltation because the Catechisme ascribes all to his humiliation his obedience passive and active An. Although Christs exaltation be no part of his satisfaction he by his obedience passive and active having fully satisfied his Fathers justice in the behalf of mankind why yet mankind hath great benefit by his exaltation and the severall degrees of it as his resurrection ascension and his sitting at his fathers right hand his exaltation being an essentiall part of his mediation Quest 2. How we must in this passage understand mankind Answ Although Christs satisfaction be onely effectuall to the Elect according to these places of Scripture Matth. 1.21 Thou shalt call his name Jesus for he shall save his poople from their sins and John 10.15 I lay down my life for the sheep And so Ephes 5.23 He being called the Saviour of the body his body to wit the Elect why yet it cannot be denied but that his satisfaction was sufficient for all mankind for the Whole posterity of Adam according to these places following John 1.29 Behold the Lamb of God which taketh away the sinne of the world and John 6.51 I am the living bread which came down from heaven if any man eat of this bread he shall live for ever And the bread that I will give is my flesh which I will give for the life of the world And so 1 John 4.14 We have seen and doe testifie that the Eather sent the Son to be the Saviour of the world and 1 Tim. 2.6 Who gave himselfe a ransome for all Hence it is that Christ is to be offered to all unto whom the Gospel comes As Mark 16.15 And he said unto them to wit Christ unto his Apostles goe ye into all the world and preach the Gospel to every creature that is make a tender of Christ to every creature every reasonable creature not only Jewes but Gentiles and hence it is that the Gospel commands every man and woman to repent and beleeve in Christ as Mark 1.15 Repent ye and beleeve the Gospel that is as though our Saviour should say beleeve that you shall be saved by my merits and hence is also the universall promise of salvation made to every one that shall beleeve in Christ as John 3.16 God so loved the world that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life And the truth of it is there is no defect in the remedie but in regard of the merit of Christ every man and woman becomes saveable and yet we must not think that every particular man and woman shall be saved for this is directly contrary to many places of Scripture As do but see Matth. 25.46 our Saviour having laid forth what should be the manner of his proceeding at the last day These saith he shall goe away into everlasting punishment but Matth. 7.13 14. Enter ye in at the strait gate saith Christ for wide is the gate and broad is the way that leadeth to destruction and many there be which goe in thereat because strait is the gate and narrow is the way which leadeth unto life and few there be that find it Nay not every one that liveth in the visible Church shall be saved Matth. 20.16 Many be called to wit outwardly by the word but few chosen that is to say called effectually and so their elections manifested but Matth. 7.22 23. Many will say to me in that day to wit the day of judgment Lord Lord have not we prophesied in thy name and in thy name have cast out divels and in thy name have done many wonderful works And then I will professe unto them I never knew you depart from me ye that work iniquity And the truth of it is there is a world of people unto whom Christ never intended to apply his merits effectually as we may observe by that passage in his prayer John 17.9 I pray for them I pray not for the world to wit the world of the reprobate and Luke 2.34 And Simeon blessed them and said unto Mary his Mother Behold this child is set for the fall and rising again of many in Israel observe the phrase Is set that is to say appointed of God by an unchangeable decree as to be the rising of some so to be the fall of others and so 1 Pet. 2.8 And a stone of stumbling speaking of Christ and a rock of offence though not a cause yet an occasion of their utter ruine and perdition And as we must not think that every particular man and woman shall be saved so likewise we must not think that every particular man and woman may be saved if they will And amongst other reasons this is one justifying faith is not in mans power it being a supernaturall gift and without it no man can have any saving benefit by Christ now that justifying faith is not in mans power see John 6.44 No man can come to me saith our Saviour except the Father which hath sent me draw him No man can come to me that is no man can beleeve in me except it be given him of my Father And further because we say that Christs satisfaction was sufficient for all mankind yet only effectual to the Elect we must not think any part of it to be superfluous because the merit of Christs satisfaction is not to be applyed by parts but the whole merit is to be applyed to each particular person that shall be saved We proceed to the Uses Vse 1 For Trial and Examination whether we be of that number that can assure our selves upon good grounds that Christ is our Saviour seeing his merits are only effectual unto some to wit the Elect. Signes this way First Have we been schooled by the Law Gal. 3.24 Hath the Law brought us to a sight and sense of our natural misery Til then we cannot hunger and thirst after Christ til then we are like to the Laodiceans who thought themselves rich and wanted nothing when indeed they were poor and miserable and wretched and
in the second place to enquire wherein the nature and Essence of this faith consisteth Answ In four acts of the soul the former two being acts of the Understanding the latter two being acts of the Will 1. The first act is this to wit a knowing of Christ aright and that which the Gospel reveals to mankind concerning him As first I must know that Christ is an All sufficient Saviour 2. I must know that he and all his merits are offered by the Lord to me as well as to any other Mark 16.15 3. I must know that Christ is so offered to me as I am commanded to believe that he and his merits belong to me Mat. 11.28 4. I must know how and upon what terms Christ is offered unto me not only as my Saviour to free me from Gods wrath and to bring me to heaven but likewise as my Lord and King to rule and govern me and I unfainedly and heartily to serve and obey him he being only a Saviour to such and unto all such as Heb. 5.9 being made perfect he became to wit Christ the Author of eternall salvation unto all them that obey him This knowledg of Christ or the Gospel is the first thing wherein the nature and essence of justifying faith consisteth it being an excellent grace and ever having knowledg concurring to the being of it and hence it is that sometimes this faith is called the knowledg of Christ as Isai 53.11 By his knowledg that is by faith in him shall my righteous servant justifie many and John 17.3 This is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent The second act of the soul wherein the nature and essence of this faith consisteth is the assent and credit that the mind giveth unto all aforesaid as to an undoubted truth to wit that Christ is indeed an all-sufficient Saviour and that God offereth him unto me commanding me to receive him and that in this gracious offer he meaneth as he saith and that he and all his merits belong to me if I will receive him upon those terms the Lord offereth him on In respect of this second propertie faith is called a beleeving of God as Rom. 4.3 Abraham beleeved God and 1 John 5.10 He that beleeveth not God hath made him a liar See Exod. 14.32 The third act of the soul wherein the nature and essence of this faith consisteth is the consent that the will giveth to this blessed offer of Christ in the Gospel not only for the undoubted truth but for the incomparable goodnesse and excellency of it as when the contrite and humble soul saith not onely this is a faithfull saying but likewise worthy of all acceptation that Christ Jesus came into the world to save sinners And suppose the beleever through the sense he hath of his own unworthinesse find much reluctancy and doubting to hinder this act of faith why yet his soul unfainedly desireth and longeth to receive Christ upon the termes aforesaid In respect of this propertie faith is called an hungring and thirsting after Christ as Matth. 5.6 Blessed are they that do hunger and thirst after righteousness to wit after Christ and his righteousnesse And Rev. 21.6 I will give unto him that is a thirst of the fountain of the water of life freely The fourth act of the soul wherein the nature and essence of this faith consisteth is a resting and relying upon Christ and him alone for the obtaining of Gods favour and eternall life And indeed this is of all other the chief act of the soul in true faith and that wherein the being and essence of it doth briefly consist In respect of this property it is called a beleeving in or on Christ or a trusting in Christ or a receiving of Christ as John 3.16.18 Ephes 1.12 13. John 1.12 These several phrases implying one and the same thing Thus we see now wherein the nature and essence of justifying faith consisteth But the things following we must be put in mind of 1. That there are several degrees of faith the several acts aforesaid being in those that are qualified with this grace in some more distinct and strong in others more dim and weak I mean the former knowledg assent consent and receiving Yet the weakest faith being a true faith serving the turn to the purpose aforesaid 2. That in one and the same party the several acts aforesaid are sometimes more strong and sometimes more weak And 3. That some of the acts of faith may be strong and some of them weak in one and the same partie and at one and the same time Object But may some men say Is not this likewise an act of justifying faith to be assured or aussrance of Gods favour and that Christ and his benefits are mine Answ First Although this assurance be attainable and some do attain unto it in this life to wit in process of time after many Trials and Combats after many experiences of Gods love after the practice of holy duties long continued in and constantly stuck unto for otherwise ordinarily it is not attained unto why yet there be many that no question have a true and right faith that do not attain unto it in this life I mean to this assurance Secondly This assurance is not an act of justifying faith as it justifieth but an act of faith following justification or an act of experience in one already justified by faith or a fruit of faith it being not properly of the nature and essence of justifying faith The doctrine being thus opened we come to the Uses Vse 1 To inform us touching the miserable condition of divers men and women for the present all such as are not qualified with this faith no justifying faith no Christ no Christ no salvation and if no salvation what but damnation Now divers men and women may it not be concluded of them that they are altogether destitute this way As first all such as are grosly ignorant faith being a wise grace of Gods spirit and presupposing knowledg in some measure 2. All prophane persons a justifying faith being a sanctifying faith 3. All such whose hearts are not shivered and broken in some measure in the sight and sense of their naturall miserie contrition and humiliation ever in those of years being the usher to this faith And the misery of such is the greater because either they make no reckoning of this grace or presume they have it alreadie when alas there is no such matter or think it is impossible to attaine unto or if they should go about it that it would cost them too much pains or bring upon them too much damage or trouble by forgoing their sinfull pleasures and profits or exposing them to dangers and persecutions or else think it is so easie a thing to get as they may obtain it when they will and so put off the seeking of it untill their death beds well we see all such as
are destitute of this grace to be for the present in a wofull condition no measure of this grace no benefit by Christ and then woe and alas Vse 2 For trial and examination whether we be qualified with this grace or no seeing it is of such necessity as that without it we cannot partake of Christ and his Benefits To this purpose 2 Cor. 13.5 Examine your selves whether you be in the faith that is whether a true faith be in you or no prove your owne selves know you not your own selves how that Jesus Christ is in you except ye be Reprobates Now if we say we have a Justifying faith First How came we by it How was it wrought in us Did it come by hearing of the word Rom. 10.17 Faith cometh by hearing and hearing by the word of God Hath the Law been thy School-master to bring thee to Christ Gal. 3.24 Hath the ministry of the Law effectually discovered thy sins and miserable condition unto thee and so thy heart became contrite and broken Before Christ came into thy heart did John the Baptist come preparing his way Mark 1.2 This is the ordinary way whereby the Lord brings his Elect to faith before the Gospel work it instrumentally the Law prepares unto it 2. Thou that sayest thou hast faith how hast thou held it Hath it not been with doubtings and fears as the father of the possessed child Mark 9.24 Lord I believe help thou mine unbelief It is true indeed that doubting is not of the nature of faith but just contrary unto it yet there is no faith altogether without doubting although it cannot be denyed but as faith growes so doubting is expelled Many will say they never doubted they thank God but that such persons never had faith I need not doubt to affirm 2. Weigh we the effects and fruits of this Grace 1. It will make a man or a woman earnestly to desire after the word Job 23.12 I esteemed the words of his mouth more then my necessary food And 1 Pet. 2.2 As new born babes desire the sincere milk of the word that ye may grow thereby Amos 8.12 the Believer is described to be such an one as runs to and fro to seek the word of the Lord when there is a scarcity of it Such as in the ordinary course are indifferent whether they hear the word or no have an indifferent faith I mean none no true faith and there be abundance of such persons like to the Faction in Corinth that gloried they were neither followers of Paul nor of Apollo nor of Cephas but of Christ only They would seem so to depend upon Christ that they cared for never a Preacher of them all nor regarded to partake of their Ministry And so many men and women at this day that hope they say to be saved by Christ and yet care not in the least for the Ministry of the word but this hope of theirs is but a vain hope 2. A second fruit of this faith it is plentiful in Prayers and Supplications so we read of Paul in the swadling bands of Conversion Acts 9.11 Behold he prayeth And David Psal 86.3 I cry unto thee daily nay Psal 55.17 Evening and Morning and at noon will I pray and cry aloud And one special thing Believers pray for is an encrease of this grace Luke 17.5 O Lord encrease our faith So the Apostles praied And Mark 9.24 the father of the possessed child cryed out Lord I believe help thou mine unbelief There is a great difference betwixt the praying of such as have this grace and such as have it not Such as have not this grace praying especially for temporal things and if for Spiritual things in a lip cold carelesse and carnal way but the Believer especially for Spiritual things as before and from the heart earnestly as Galat. 4.6 Because ye are sons God hath sent fortht he Spirit of his Son onto your hearts crying Abba father Ephes 6.18 3. The third effect and fruit of this faith is Sins Mortification in some measure 1 Joh. 5.4 5. This grace purifies the heart as Acts 15.9 And this effect of faith is thus grounded 1. Because it applieth all that Christ did and suffered particularly to a man and perswadeth his soul that out of his love to him and care to keep him from perishing everlastingly he endured all that he did endure as Galat. 2.20 Who loved me and gave himself for me and hence the Believer cannot but love Christ again and manifest the same by setting himself against that which he knowes Christ hates to wit sin 1 John 4.19 2 Cor. 5.14 15. 2. The second ground is Because this Grace unites a man to Christ Joh. 15.5 brings Christ into the soul now if Christ be in the soul sin must needs be weakening and decaying Many pretend faith but where is the abatement of corruption See Malach. 4.2 But unto you that fear my name shall the Sun of righteousness arise with healing in his wings This Sun did never arise and shine upon any heart but it brought an healing vertue with it The fourth effect of faith A high esteem of the godly be they never so poor and a mean esteem of the wicked be they never so rich so the Psalmist sets forth the Believer Psal 15.4 In whose eyes a vile person is contemned suppose they be never so rich and wealthy but he honoureth them that fear the Lord be they never so mean and poor Now many in the ordinary course who are they familiar with but the wicked and whom do they oppose but the godly and for Godliness sake Such are far from having any measure of this grace 5. The fifth effect and fruit of this faith is A fear to offend God in any thing Prov. 28.14 Happy is the man that feareth alway to wit to offend God the true Believer is this man And Psal 130.4 There is forgiveness with thee saith the true Believer to God that thou mayest be feared The contrite and broken hearted sinner doth no sooner believe his sins to be pardonable through the rich mercy of God in Christ but he fears to offend God in the least thing he knowes to be sin and therefore tell such a party that unbelief is a sin and that he offends by doubting of Gods mercy in Christ Oh how doth he bewail his unbelief and earnestly strive after faith 6. And lastly Although the true Believer may sometimes doubt whether he hath faith or no yet he would not part with that faith of his which he so questions upon any termes for any thing and upon deliberation he would not change Estates with any Natural man no not with the best Civillist neither would he be in the same estate he was sometimes for all the world Thus much for the second Use wherein we have examined the justifying Faith Vse 2. To exhort every man and woman to labour for this Faith seeing without it we cannot partake of Christ and
instrument that apprehends and applies Christ and his Merits Now we are to know that as there be very many who think they have this Grace of Faith and yet have it not why so there be some who have it and yet fear they have it not The latter of these we desire to encounter with by answering some of their Objections Obj. 1. We shall have some Christians to say That it is true indeed they make a profession of the Faith in a special manner and they dearly love Gods Word Gods Ministers and Gods People and earnestly desirous they are in every thing to please God but they do not know when or by whom they were converted and therefore they question whether they have the grace of true faith or no. Ans Although some of Gods people know and can remember the time and instrument this way why yet this is not required of all Gods people The Lord converting some even byone Sermon others by degrees and in a longer time as he best pleases May it not suffice to find this Faith by the effects of it but we must trouble our selves about unnecessary circumstances See what the man that was born blind saith in the like case Joh. 9.25 Object 2. But may some men say My faith is so little if any that I know not what to say I have many fears and doubtings Ans It is true that a great and strong faith is earnestly to be laboured for in the use of all good means 1. Because the stronger a mans faith is the more firme and close his union is with Christ 2. The clearer apprehension he hath of the pardon of his sins 3. The more boldly he goes to the Throne of Grace 4. The more patiently he endures afflictions 5. The more conscionably he walks in his particular Calling 6. The more manfully he fights with all his Spiritual enemies upon these grounds such as have but a weak and little faith must earnestly labour to have it stronger and greater but yet in the mean time these parties must not be too much discouraged First Because there may be many feares and doubtings where there is true faith Matth. 8.26 and 14.31 Secondly It is not the excellency and great measure of faith that justifies us but the Object of faith to wit Christ and his Merits Thirdly A weak faith if a true faith doth apprehend this object effectually and savingly as a little hand may hold a jewel of inestimable worth and a palsie hand a gift of great price He that did look upon the brasen serpent in the wildernesse but with one eye nay but with half an eye was as well and fully cured of the deadly sting of the fiery serpent as those which beheld it with both eyes 4. The strongest faith in this world is imperfect Abraham himselfe the father of the faithful had his doubtings as when he took Hagar and requested Sarah to say she was his Sister Object 3 I have but a little sense and feeling but a little assurance of Gods favour and of the pardon of my sins and therefore I suspect the truth of my faith Answ It is true indeed that this feeling and assurance is earnestly to be endeavored after by every godly person First Because it is a glimpse of heaven a kind of heaven upon earth Secondly Because it makes a mam nimble and chearfull in all manner of obedience active and passive as Nehem. 8.10 The joy of the Lord is your strength and Heb. 10.34 Ye took joyfully the spoiling of your goods knowing that ye have in heaven a better and enduring substance But yet we are to know that this feeling assurance is rather an effect of justifying faith then justifying faith it self and that justifying faith may be and is in many in whom this assurance is not as is plain by divers examples Psal 22.1 My God my God why hast thou forsaken me Here was faith in David my God my God but where was his feeling when he saith why hast thou forsaken me and so Heman the Ezrahite Psal 88.14 Lord why castest thou off my soul why hidest thou thy face from me Here was but a little feeling a little assurance and yet faith to be found in this party as is plain in the first verse of the same Psalm O Lord God of my salvation I have cried day and night before thee And so Job 13.24 Wherefore hidest thou thy face and holdest me for thine enemy and 16.9 He teareth me in his wrath who hateth me he gnasheth upon me with his teeth mine enemy sharpneth his eyes upon me What feeling was here but of Gods anger yet take notice of the faith that was in this man chap. 13. ver 15. Though he slay me yet will I trust in him The truth of it is there is a double certainty the certainty of adherence and the certainty of evidence the certainiy of adherence is the certainty of faith the certainty of evidence is the certainty of assurance Now there may be the former certainty adhering and cleaving to Christ by faith where there is not the latter the certainty of evidence and assurance Answ 2. Thou that art ready to conclude thou hast no faith because thou hast so little feeling of Gods favour do but for thy faith examine it by other effects of it as love to Gods Word Gods Ministers Gods People thy earnest desire to please God in all things and thou maiest find it which if thou dost thou mayest perceive Gods speciall love to thee in so excellent a qualification Object 4. But I have waited long in the use of holy means and yet have not attained to the blessing aforesaid and therefore I question whether I have a kindly faith or no. Answ First We must not appoint God the time when to bestow his blessings upon us but must stil wait his time in the use of means sutable to the blessings propounded Secondly we do ill to conclude upon this ground that we have no faith we should rather conclude hence that the Lord for the present sees not this blessing good for us I tell you every one of Gods people at every time cannot weild the sense of his favour and the feeling of his love but through corruption are apt to grow proud or carelesse in the use of the means Thirdly The longer we have waited and do wait the more plentful wil the consolation be when it comes Fourthly It may be the Lord makes us to wait for it to kindle our affections unto it and that we might the more prize it when we have it Fifthly It may be to correct our conceit that was in us before our regeneration in the daies of peace and securitie before our consciences were awakened we thinking it an easie thing to obtain the assurance of Gods favour and sins remission for so many a natural man thinks Sixthly Did not the Lord wait long upon us for our contrition and humiliation and will we murmur at him if we
wait long upon him in the use of means for comfort and consolation Object 5. But I cannot find my self to come on in grace in holy desires and affections but corruption to be more and more stirring in me and therefore I fear whether I have a true faith or no Answ First it may be thou dost not enjoy the means in a lively and constant way and it may be this thine own fault thou being too willing to live under an unprofitable ministry Secondly it may be thou dost not judge aright of thy own case There be times when the true Christian is not a competent judg of his own spiritual estate as when the humor of melancholly is big and boisterous in him or when his brain is crazie through some long or violent sicknesse or he is much overgone with trouble of conscience Thirdly Is it not the daily grief of thy soul that thou comest on no more in grace and that corruption is so lively in thee why then surely thou growest in the root although not in the blossome Fourthly To be sensible of corruption is a signe of a living soul which cannot be without a true faith Fifthly The more thou seest corruption the lesse it is because in seeing it thou hatest it it matters not so much what is in us as what good not what corruptions as how we stand affected to them Object 6. But I observe others to outstrip me who began profession long after I begun and therefore I suspect the truth of my faith Answ Fiâ—st take heed of envying the growth of others nay much rejoyce in it for the more grace any member attains unto thou rejoycing in it the better it is for thee Secondly If thou meanest by growth gifts as memory to carry away a Sermon ability to confer of the Points of Religion and to pray in a Methodical and enlarged way Thou art to know that natural parts and powers and so education doth much in all external exercises of Religion 3 To have a humble opinion of our selves and a high opinion of other Christians is good but yet we must take heed of wronging the work of Gods grace in our selves so highly thinking of others Graces as to conclude our selves to have none 4. If thou observe others indeed to outstrip thee beginning profession after thee take notice of them to be more diligent in the use of the Means thou that shouldst have been an example to them do not thou disdain they having got before thee now willingly to imitate them Object 7. I cannot pray at all sometimes and this makes me fear I have no faith Ans Thy case is such sometimes thou meanest as that thou canst not pray in an orderly and Methodical manner But 1. Is not this a trouble and grief unto thee Why then for all this thou mayest have a true faith 2. Is there not at such times an earnest desire in thee to pray and this manifested by sighs and groans Thou art to know this is a good sign of the Spirit of Adoption and further that the Lord can pick sense out of a confused prayer And for thy comfort weigh the places following Rom. 8.26 27. We know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the Saints according to the will of God And Psal 102.19 20. He hath looked down from the height of his Sanctuary from Heaven did the Lord behold the earth to hear the groaning of the Prisoner And Psal 10.17 Lord thou hast heard the desire of the humble And so Psal 145.19 He will fulfil the desire of them that fear him Nay Psal 77.4 I am so troubled that I cannot speak and yet breathing out prayer as well he could see ver 1. of the same Psalm I cryed unto God with my voice even unto God with my voice and he gave ear unto me And so Hezekiah Isai 38.14 Like a crane or a swallow so did I chatter but this chattering of his had a gracious effect as we may see in the verses following Object 8. But I am so troubled sometimes with hideous and blasphemous thoughts as I much suspect my faith as that there is no God that the Scriptures are false that all Religious courses are in vaine c. Ans Thou mayest not hence conclude thou hast no faith For 1. Suppose thou hast faith why yet thou hast an unregenerate part from whence these thoughts may come 2 It may be they come only from Satan and then further then thou consentest they are thy affliction but not thy sin 3 Was not our Saviour himself molested in this kind by Satan Matth. 4.1 c. 4 Dost not thou in grief of soul cry to God for pardon of these thoughts and help against them 5 I should rather take this to be an Argument of thy faith Satan seldom molesting his friends I mean natural men and women this way Object 9. But I have so many outward crosses and afflictions upon me and I am so impatient under them as I fear I have no faith Ans For the former part of the Objection it is scarce worth answering afflictions and crosses being the common lot of Believers in this vaile of tears as Psal 34.19 Many are the afflictions of the Righteous And Heb. 12.8 If ye be without chastisement whereof all are partakers then are ye bastards and not sons Now for the latter part of the objection impatience under crosses that is much to be lamented and bewailed yet thou must not hence conclude that thou hast no faith because we read of divers Believers in holy writ who through humane frailty were impatient in time of great affliction as Job David Jeremiah These objections we thought fit to answer for the supporting of the poor Christian whose faith is so much assaulted and opposed it being the Divels great project as to keep men and women from faith so when they have it to keep them from the comfort of it Vse 2. To exhort every man and woman 1. Such as have not this grace to labour for it it being the Instrument and the onely Instrument that apprehends and applies Christ and all his Merits nay that Instrument without which we cannot make use of any promise made unto the Flect and get this grace and get every grace It is true Gods Spirit must work this grace in us if it be wrought yet we must use the means But of that in the next Principle where we have the means of faith laid down 2. To exhort all such as have even the least measure of this grace to make use of it Is it the Instrument whereby we apprehend and apply Christ and all his Merits unto our own souls Oh let us make use of it this way often in the use of holy means be applying him and bringing him near unto
swallow up Job without cause Surely his meaning is that there was nothing in Job that was the cause whereby God was moved thus to afflict him he did not therein punish his sin there were other causes of it to wit that by this tryal of his he might make him a pattern and example of faith and patience unto the Church for ever And we know what our Saviour saith to Peter John 21.18 Verily verily I say unto thee when thou wast young thou girdest thy self and walkedst whither thou wouldest but when thou shalt be old thou shalt stretch forth thy hands and another shall gird thee and carry thee whither thou wouldst not Shall we suppose now that our Saviours meaning was thus Peter when thou comest to be old will the Lord correct thee for thy sins No the the Text cleares this in the next verse This spake he signifying by what death Peter should glorifie God And this is that which our Saviour tells his Disciples touching the man born blind John 9.3 Neither hath this man sinned nor his parents but that the works of God should be made manifest in him as though he should say neither this mans sins nor his parents were the cause why the Lord smote him with blindness but this is the cause to wit That the works of God might be made manifest in him This is the first Reason to prove that Judgments and afflictions are not punishments to all men the Lord sometimes inflicting them upon Believers without any respect at all to their sins as the cause of them The second Reason is The Judgments the Lord inflicteth upon Believers for their sins are not properly to be accounted and called punishments but fatherly chastisements and corrections only For all punishments to speak properly that God inflicteth upon any for sin are causes and fruits of his wrath wherein he seeketh not the good of the party punished but the glorifying of his own Justice upon him and the satisfying of his most righteous Law 1. But first All the afflictions of Believers are unto them Blessings and not curses Psal 94.12 Blessed is the man that is to say being a Believer whom thou chastisest O Lord and James 1.12 Blessed is the man the Believer that endureth temptation that is affliction 2. They are fruits of Gods special love to them and not of his wrath Hebr. 12.6 Whom the Lord loveth he chasteneth and Rev. 3.19 As many as I love I rebuke and chasten 3. He seeketh their good in and by these afflictions Rom. 8.28 All things work together for good even afflictions themselves unto them that love God And 1 Cor. 11.32 But when we are judged that is afflicted we are chastned of the Lord that we should not be condemned with the world This David professeth Psal 119.71 It is good for me that I have been afflicted This is the second Reason to prove that judgments and afflictions are not punishments to all men when inflicted upon Believers for their sins they are fatherly chastisements and corrections only Object 3. You say that Justification consists in remission of sins and imputation of righteousness but how can it be that one man should be justified by the righteousness of another by that righteousness which is inherent in another Answ 1. The righteousness of Christ was the righteousness of such a person as was not only man but God Jer. 23.6 and so of infinite merit 2. Christ became the Believers Surety to obey and suffer in his stead Heb. 7.32 and so his righteousness is the Believers by imputation as the Believers sins Christs as 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him 3 Why may not Christs righteousness be imputed to all true Believers as well as Adams first sin imputed to his whole posterity which the Apostle plainly tells us Rom. 5.19 As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous 4 This was the end of Christs righteousnesse in Gods eternal decree and appointment to wit that it might be the righteousnesse of all true Believers as 1 Corinth 1.30 Who of God is made unto us righteousnesse agreeing with that Joh. 6.27 Him hath God the Father sealed that is set apart in his eternal decree as otherwayes why so to be the Believers Righteousnesse Now we come to the Uses Vse 1. To inform us touching the present Church of Rome that she may well be called the Synagogue of Satan and as in regard of other Errors she holds which raze the foundation why so in respect of the Errors she maintaines touching this Doctrine of Justification As first Although Christ hath freed the Believer from eternal punishment why yet not from temporal but he himself must satisfie Gods Justice for his sins by his temporal punishment A Doctrine as contrary to our definition of Justification why so to many places of Scripture Rom. 8.1 There is no condemnation to them which are in Christ Jesus that is no kind of condemnation eternal or temporal And Gal. 3.13 Christ hath redeemed us to wit all true Believers from the curse of the Law but temporal punishments due for sin are part of the Curse as is plain Deut. 28.16 17. Cursed shalt thou be in the City cursed shalt thou be in the field cursed shall be thy basket and thy store 2. The Synagogue of Rome denies Justification by the imputation of Christs Righteousness this kind of Righteousness they mock at notwithstanding the Scriptures so clear and evident this way as Rom. 4.6 Even as David describeth the blessedness of the man unto whom God imputeth righteousnesse without works What more plain from any Text then an imputative righteousness from this And so that place Rom. 5.19 As by one mans disobedience many were made sinners to wit by imputation so by the obedience of one shall many be made righteous that is to say all true Believers But how Even by imputation And 1 Cor. 1.30 Who of God is made unto us Righteousness Sanctification where the Apostle expresly distinguisheth betwixt imputed Righteousnesse and inherent And 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him Where observe first That he saith We are made the righteousness of God that is Righteous by such a Righteousnesse as God requireth and as will abide the trial at his judgment Seat 2. That he saith not only in the Concrete that we are made Righteous but in the Abstract Righteousness that is perfectly and fully Righteous 3. That we are made so in him to wit in Christ not in our selves inherently 3. The Synagogue of Rome affirmeth Justification by inherent Righteousness that is to say by works a Doctrine contrary to the whole current of the Scriptures do but see Gal. 2.16 Knowing that a man is not justified by the works of
the Law that is to say by his holiness or inherent Righteousness but by the faith of Jesus Christ that is to say but by faith only apprehending and applying Christ the material and merit orious cause of Justification And to the same purpose Rom. 3.28 We conclude that a man is justified by faith without the deeds of the Law And see Believers up and down in Scripture renouncing their works in the way of Justification as David Psal 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And Isai 64 6. see what the Church saith We are all as an unclean thing and all our righteousnesses are as filthy rags So John the Baptist Mat. 3.14 to Christ I have need to be baptized of thee And the Apostle Paul Philip. 3.12 Not as though I were already perfect And the Apostle James James 3.2 In many things we offend all and so 1 John 1.8 If we say we have no sin we deceive our selves and there is no truth in us The Papists so erring in this weighty doctrine know them to be in a wofull and desperate estate and especially in regard of this last errour Gal. 3.10 As many as are of the works of the Law that is look to be justified by their works and inherent righteousnesse are under the curse And Gal. 5.4 Christ is become of nonâ— effect unto you whosoever of you are justified by the law that is to say so many of you as hope to be justified by your works have no benefit by Christ Vse 2. For the great comfort and consolation of all true beleevers they are justifyed persons and that this is no small ground of comfort is plain if we seriously consider the parts of justification As first sins remission all a mans sins to be blotted out of the book of Gods remembrance and never to be imputed unto him Let us hear what David saith in this case Psal 32.1 Blessed is he whose transgression is forgiven and whose sin is covered And no marvel that this is Davids judgment sin being the greatest evil and the proper cause of all other evils and further this being an infalliable truth the cause being taken away the effect must needs cease all afflictions and judgments then being but trials or fatherly chastisements The Ministers of God must comfort the people of God Isa 40.1 Comfort ye comfort ye my people saith your God but how and upon what ground See verse 2d. Speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned and this is the course our Saviour takes with the palsie man Mat. 9.2 Son be of good chear thy sins are forgiven thee and when he would comfort the penitent woman Luke 7.48 he said unto her thy sins are forgiven Hence indeed to wit from assurance of sins pardon and reconciliation with God ariseth that peace which passeth all understanding Phil. 4.7 no heart being able to conceive the worth of this peace but that only that hath felt and enjoyed it so then this part of justification unto the true beleever is no small ground of comfort And if we consider of the other part of justification to wit the imputation of Christs righteousnesse is not that likewise unto the true beleever a ground of comfort see Isa 61.10 where the Church speaking of this righteousnesse saith I will greatly rejoyce in the Lord my soul shall be joyfull in my God for he hath clothed me with the garments of salvation he hath covered me with the robe of righteousnesse as a bridegrom decketh himself with ornaments and as a bride adorneth her self with her jewels It is not a little comfort the Christian findeth in that inherent righteousnesse which God by his spirit hath wrought in him though it be so stained and imperfect as it is when he can find that he hath been able to poure out his soul unto the Lord to mourn for his own sins and the sins of the times or to do any other service to God with an honest and upright heart O what a comfort it is unto him 1 Chron. 29.9 Then the people rejoyced for that they offered willingly because with perfect heart they offered willingly to the Lord and David the King also rejoyced with great joy And 2 Cor. 1.12 Our rejoycing is this the testimonie of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more aboundantly to you wards But if this poor and imperfect righteousnesse afford such comfort how just cause of comfort and rejoycing hath every true beleever that he hath another manner of righteousnesse then this to wit the perfect righteousnesse of the Lord Jesus Job saith of his inherent righteousnesse whereby he had been so rich in good works Job 29.14 I put on righteousnesse and it clothed me And a goodly garment doubtlesse that was Grace is a goodly garment certainly but if that garment that hath so many spots and rents in in it be so goodly what is the perfect righteousness of Christ that clean and white garment Rev. 19.8 And thus the Lord deals with the true beleever nor only takes from him his filthy garments Zach. 3.4 to wit his sins but likewise cloaths him with change of raiment to wit the pure and spotless robe of Christs righteousness a garment absolutely sufficient to make the beleever beautiful in Gods eyes Thus we see the great cause of comfort the true beleever hath in that hee is a justifyed person in Gods sight Vse 3. To exhort every man and woman destitute of faith to labour for it seeing this is an undoubted truth that all true Believers are justified persons their sins remitted and they cloathed with the white robe of Christs righteousnesse and if Justified why then the adopted sons and daughters of God Joh. 1.12 And so likewise Sanctified Justification and Sanctification being ever inseparable Thus far touching the fourth Member of the fourth Principle Now we come to the fifth and last Membet of the same MEMBER V. And Sanctified HEre we have the latter benefit which the true Believer receives by Christ to wit Sanctification And for the handling of it we commend unto you this point of Doctrine Doctr. Such persons as truly apprehend and apply Christ and his merits unto themselves are not only Justified but Sanctified Or thus Justification and Sanctification are inseparable The truth of this we may observe in the coupling together of the two last Petitions in the Lords Prayer Matth. 6.12 13. Forgive us our debts or trespasses as we forgive them that trespass against us And lead us not into temptation but deliver us from evil The former Petition being for Justification the later for Sanctification And the Apostle Paul in the five first Chapters of the Epistle to the Romans having handled the Doctrine of Justification presently in the beginning
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
in the Proposition or Doctrine following Doct. The preaching of the Word is the only ordinary outward Means for the begetting of faith The Scriptures are very clear this way Do but see Rom. 10.8 That is the word of faith which we preach Not only the proper object of faith but also the proper instrument of faith And so ver 14. of the same Chapter How shall they believe in him of whom they have not heard and how shall they hear to wit for the obtaining of faith without a Preacher And in ver 17. the Apostle concludes the point in hand So then faith cometh to wit in the ordinary course by hearing that is to say by hearing the Word preached and hearing by the word of God that is to say by the ordinance and appointment of God As though the Apostle should say Do you ask me how the hearing of the word preached comes to be the only ordinary outward means for the begetting of faith I answer by the ordinance and appointment of God Many other places of Scripture come up to the Point in hand as Job 33.23 Elihu speaking of the humbled soul made capable of faith If saith he there be a messenger with him an Interpreter one among a thousand to shew unto man his uprightness the word is rectitudinem or righteousness to wit the righteousness of faith or which faith apprehends As though the Ministry of the word were the proper means of faith And so Matth. 28.19 Go ye and teach all Nations saith our Saviour unto his Apostles the word in the Original is make Disciples that is by preaching beget men and women to the faith And Mark 16.15 16. Go ye into all the world and preach the Gospel to every Creature to every reasonable Creature Gentiles as well as Jewes and observe what followes He that believeth as though the preaching of the word were the only ordinary means for the begetting of faith And in the same manner it followeth 1 Tim. 3.16 and the same purpose John 17.20 Rom. 1.15 16. Now we come to the Grounds or Demonstrations Reas 1. The first Ground is the unbelief which generally raignes in such places and Congregations where the preaching of the Word is not Examine those places and what shall we find that favours of faith what gross ignorance what prophanenesse and what worldliness may be observed in them men and women living as though they had no souls or as though the soul were mortal and the body immortal frugallity and worldly providence being the greatest perfection aimed at The very best in the places aforesaid who content themselves without the preaching of the Word supposing gain to be Godlinss 1 Tim. 6.5 thinking that he is Religious enough that stores up outward things for himself and posterity This is one Demonstration to let us see that the preaching of the Word is the only ordinary outward means for the begetting of faith to wit The general unbelief and fruits of it which raign in those places where this ordinance is not Reas 2. The second Ground The opposition which is in those persons who have not faith to the preaching of the word especially being plain and powerful To this purpose see 2 The. 3.2 as though all unbelievers did oppose this Ordinance and so they do in some kind or other Hence it is that such persons have so many exceptions to the Ministers of God and their families for so sometimes the persons aforesaid reach to the Minister by causeless carping at his Family or by aggravating every weakness and infirmity of them in his Family It may be some of them are more modest then to speak against the Minster himself but they will labour his derogation and to derogate from his pains by inveying against those appertaining unto him his Family or Associates Hence it is likewise that the persons aforesaid do account the best kind of preaching to wit plain and powerful no better then foolishness 1 Cor. 1.21 that they say it was never good world since there was so much preaching since so much preaching the times are grown hard good house-keeping is laid down and all merriment and joviality is gone out of the world And hence it is when they observe any forward to hear Sermons that they say they are mad or will go mad that all such are hypocrites and dissemblers and of all people in the world not to be trusted brand them with the names of Puritans and Precisians Now this opposition in such as have no faith to the preaching of the word is an evident Demonstration that the preaching of the Word is the proper Ordinance for the begetting of faith The preaching of the word opposeth unbelief and unbelievers oppose it Reas 3 The third Ground The great conscience that the ministers of God of all Ages have made to discharge this Duty as do but see Jerem. 20.9 Acts 5.42 and 6.4 and 1 Corinth 9.16 Wo be unto me saith the Apostle if I preach not the Gospel 2 Timoth. 4.2 And so at this day the more conscionable Ministers are the more they labour in the Word and Doctrine the more diligent they are in preaching of the Word they well knowing that as this is a good means to perfect faith in those that have it why so that it is the only ordinary means to beget faith to make Satan to fall like lightning from Heaven to enlarge the Kingdom of the Lord Jesus Reas 4. The fourth Ground The high esteem of the preaching of the Word by all such as have faith by all that are kindly Believers except in times of dissertion thereby intimating that it was the only outward means of their faith And from their high esteem of this Ordinance it is that they do so frequently and fervently pray that the Lord would more and more send forth Labourers into his harvest that they do so plot and project to live under a faithful and conscionable Ministry that they do so honour and reverence painful and conscionable Ministers that they are so liberal and bountiful to them that they do so grieve when any of their mouthes are stopped that they are such frequenters of Sermons And hence it is that they do so stir up their Families Friends and Neighbours to partake of this Ordinance Isai 2.3 Now this high esteem that all true Believers have of the preaching of the Word doth not a little demonstrate the good they have received by it to wit Faith and Conversion Reas 5. The fifth Ground The experience of the blessings that have attended the preaching of the Word this way to wit for the begetting of faith As consider we first of particular persons 2. Of particular Churches 1. Of particular Persons 1 Tim. 1.2 Tit. 1.4 3 Joh. 4. Philem. ver 10 19. Nay such desperate persons coming in this way as many of the Priests who had a chief hand in crucifying Christ Acts 6.7 And some of the mocking Athenians who held the Apostle Paul no better then a
And both these as durable as the Church to continue as long as a Church upon earth These questions of Sacraments in general being answered we shall come more clearly to speak of either Sacrament particularly But before that we intend some Application of what hath been delivered Vse 1. For Repnehension To reprove the Papists 1. For corrupting and adulterating the true Sacraments as Baptism with their Cream Spittle and divers other inventions And the Sacrament of the Supper they turning it into a Sacrifice Propitiatory for the quick and the dead 2. To reprove them for their false Coin they having devised five Sacraments of their own as Orders Marriagid Confirmation Vnction Penance And thus in the case of Sacraments they adde and adulterate a woful Religion they must needs erre much as touching the Covenant when they are so left to themselves in regard of the Seales Vse 2. For information 1. To inform us touching the great goodness and bounty of G d towards his Church and people not onely to afford them his Word but likewise his Sacraments all means for their Spiritual good all means for their being and wee being in grace 2. To inform us touching the necessity of faith If so be we would receive any good by Sacraments it being that and that onely which discerns and laies hold upon the thing signified It is not the eye and hand of the body that can see and apply Christ they can but extend to the sign that which is Spiritual must be Spiritually received Alas the wicked and unbelievers do but receive the outward Elements and to their further condemnations Vse 3. For examination In Sacraments as the Lord swears to us so we to him he to be our God for all good unto us and we unto him to be his dutiful and obedient people But how is the Covenant kept on our part Where is our living by faith our growing in mortification in self-denial Where is our courage for Gods truth our zeal for his glory our love to his Saints Try we try we how far we have broken our Covenant be we ashamed of it bewail we it and labour we amendment Alas the most they rest in the thing done in a bare formality little stir up themselves to make good their promise ratified by solemn oath nay are not earnest with the Lord to enable them this way Thus much touching Sacraments in general We come now to speak of the two Sacraments particularly And first of Baptism and going along with the Catechism in this form of Doctrine Doct. The Sacrament of Baptism is a good outward means for the increase of faith The Point is proved by these Scriptures Matth. 28.19 Mark 16.16 Acts 8.37 10.47 and Acts 18.8 Reas 1. Taken from the nature of Sacraments in general they are not onely signes but seales the Lords greatest means for the confirmation and increase of his peoples faith he in them as it were taking oath for their full security Heb. 6.17 18. So the Lord is pleased to condescend to our weakness and our belief as for the support and encrease of our faith he doth not onely afford us his Promise but Oath not onely his Covenant but Seales Reas 2. Taken from the Sacrament that Baptism succeeds to wit Circumcision Circumcision was a good outward means to confirm and encrease faith Rom. 4.11 and then can Baptism be of less use and efficacy Before we come to the use of the Doctrine we intend to answer divers questions concerning Baptism 1. What Baptism is 2. The ends of it 3. The parts of it 4. The necessity of it And 5. The efficacy of it Quest 1. What Baptism is Answ It is the first Sacrament of the Gospel whereby we are washed with water in the Name of the Father the Son and the Holy Ghost to signifie and seal our ingrafting into Christ our communion with Christ our new obedience and admission into the visible Church Somewhat to open this description 1. We say It is the first Sacrament of the Gospel because it is to precede the Lords Supper The sons and daughters of men are first to be baptized before they approach or should be admitted to the Lords Supper that is no unbaptized person should adventure or ought to be admitted to the Lords Table 2. We say Whereby we are washed with water for so the word Baptism signifies a dipping in water or sprinkling with water 3. We say In the Name of the Father the Sonne and the Holy Ghost this being the very form of Baptism that must be observed And for the meaning of these words In the Name of the Father of the Sonne and of the Holy Ghost it is as much as to say as that the Party baptized is consecrated to the worship and service of the Trinity 4. We say To signifie and seal our ingrafting into Christ Gal. 3.27 5. To signifie and seal our communion with Christ That is to say to signifie and seal that we are made partakers of Christ and his benefits Acts 2.38 Rom. 6.3 6. To signifie and seal our new obedience Mat. 3.7 8. 1 Pet. 3.21 7. Lastly we say to signifie and seal our admission into the visible Church As this was one end of Circumcision so likewise it is of Baptism which succeeds Circumcision Thus Saul was admitted into the visible Church Acts 9.18 The Jailor and his Family Acts 16.33 Quest 2. What are the ends of Baptism Answ There be divers ends of Baptism 1. That this and that Party might be admitted Members of the visible Church John 4.1 as though Baptism were an outward mark of a Disciple and a means of admitting into the visible Church 2. That it might be a pledge unto us of our ingrafting into Christ the remission of our sinnes and Regeneration Galatians 3.27 Acts 22.16 and Titus 3.5 3. That it might be a testification of our duty towards God and a binding of us to perform obedience unto him and therefore Mark 1.4 it is called the Baptism of repentance or of amendment of life And Luke 3.7 8 12. 4. That so we might be put in mind of afflictions our supportation in them and deliverance out of them we being dipped in the water or sprinkled with water but not drowned afflictions as we may see Matth. 20.22 are sometimes termed by the name of Baptism 5. That it might signifie the unity of the Church and might be a means of the same 1 Cor. 12. â—3 Epheâ— 4.5 â—uest 3. What are the parts of Baptism Answ They are either outward or inward The outward is the sign and the word The sign is the element of Water and the Sacramental action on the Ministers part and on the Receivers part the Sacramentall action on the Ministers part is not only his washing of the Party with water but likewise his putting the Party into the water or towards the water his continuing the Party in the water or towards the water and his taking the Party out of the water
ordinance our faith may be encreased Answ Something we must do before receiving something in and about the act of receiving And something after we have received 1. For the first part of the answer what we must do before our receiving This the Apostle acquaints us with 1 Cor. 11.28 Let a man examine himself and so let him eat of that bread and drink of that cup. Now we are to know that when the Apostle saith let a man examine himself he doth not leave it to our choice and discretion as let a man examine himself if he so please But the Apostle speaks imperatively that is I injoyn and command from the Lord every one before they receive to practice this duty of self-examination that they sequester themselves from all other occasions and in their thoughts make choice of fit time and place and so seriously fall upon this businesse And if it be demanded what we must examine our selves of or about I answer first whether we have some measure of saving faith or no. For first if we have no measure of this grace how can we expect an encrease of it by the Sacrament an encrease of that we are not at all possessed of 2. If we have no measure of this grace what have we to do at the Supper of the Lord it being an ordinance to confirm and strengthen faith where it is already begun and not to begin it where it is not 3. If upon serious examination we find no measure of this grace begun in us hereby we shall or at least should be occasioned more earnestly and constantly to depend upon the ministry of the word that this grace may be wrought in us and so in time we fitted to approach to the Lords Table And 4. If upon examination it appear we have some measure of this grace hereby we shall not only be encouraged to present our selves at the Lords Table but hereby likewise not only this grace of faith but all other graces fitting a worthy communiacant wil be pointed quickned and stirred up in us that so we may more profitably and comfortably receive And this is one main reason why this duty of self-examination must be renewed as oft as we partake at the Lords Table it being an excellent means to quicken and set on work the graces of Gods spirit that so we may receive more worthily Now in affirming a man must examine himself before he partake at the Lords Table it is not our purpose to justle out self-examination at other times as though a man were never to examine himself but then For he that doth not practise a weekly nay daily examination it is to be feared will be far to seek in this Duty when he should by it prepare himself to the Sacrament Although we make some difference betwixt the weekly or daily examination and the examination before the Sacramenâ— the former being but a reviewing and considering of our daily disobedience and unkind dealing with the Lord every way so kind and gracious unto us the better to prepare and fit to secret prayer But the latter being a tryal of our selves how we are qualified as fitting Communicants Now to lay down some Marks and Signes of a true saving faith 1 Do we observe our selves very short in this Grace and is it a trouble and grief unto us Mark 9.24 Many speak of a good faith they have had ever since they were born and thank God they have alwayes been freed from doubting but such persons are farre from a true saving faith But if upon a true sight and sense of our misery wee would faine apply Christ and the promise of pardon and forgiveness in and through him grieve because we can come no nearer Christ and can get him no nearer unto us This is a good signe 2. What means do we use that we may grow in faith Do we pray earnestly for an encrease of it Luke 17.5 many seldome or never employ themselves this way seldome or never pray for faith an ill signe whatsoever they think of themselves 2. Do we earnestly hunger and thirst after the ministry of the Word that so we may grow in this grace 1 Pet. 2.2 Divers regard not this ordinance are very indifferent whether they partake of it or no This is a very bad signe 3. Do we love a Saint as a Saint even a poor man or woman that we perswade our selves to be truly religious and godly better then the richest man or woman irreligious or ungodly 1 John 3.14 Psal 16.2 3. Many persons of all people they cannot away with the forward in religion have not a good word for them a very ill signe 4. Is there in us an earnest endeavour after universal obedience although we daily take up our arrows short yet we do not favour our selves in this known sin or that but mourn for it strive against it although the corruption inward and unknown to others Psal 18.23 and 119.101 Heb. 13.18 But if our course be uneven we obey in some things but have no care to obey in other things in all things it is an ill signe Mark 6.20 And such is the obedience of the most This is the first thing we must examine our selves of and about to wit whether we have saving faith or no which if we have not some measure of we have nothing to do at the Lords Table but if we come come upon our perill and to the great indangering of our selves And yet such persons must not sit downe satisfied without the Sacrament but must earnestly in the use of all other means labour for faith that so at the length they may warrantably and comfortably partake of this ordinance This I say is the first thing we must examine our selves of and about before our receiving Whether we have some measure of saving faith or no. 2. The second thing we must examine our selves of and about before we partake at the Lords Table if so be we be such as have formerly and heretofore worthily received is how we have profited in faith and other graces since the last time we received The Lords Table is a feast of growth and the Lord expects at our hands that the oftner we come to his Table the more we should come on in grace Now if upon examination we find our selves to grow we may come with the more boldnesse and courage that so we may still make a further progresse our experience of receiving good at this feast putting us on But if so be upon examination we find our selves to have been bad proficients have suffered grace to go out of exercise this or that corruption to get head we must be the more humbled and dejected And the greater our slips and falls have been the more to make our hearts soft and tender by courses of humiliation the more earnest we must be with the Lord for pardon and forgivenesse and that he would blesse our approaching unto and proceeding at his table that so we
may renew our spirituall strength and come on in the course of Christianity And one thing we would adde even to those that carry themselves the most holily and watchfully betwixt Sacraments that seeing they gather and contract so much rubbish and soil in the intermission as they stand in great need to quicken and stir up their desire to the Sacrament and all other graces fitting worthy communicants that these I say would by extraordinary praier before they come to the Sacrament quicken and stir up the graces of Gods Spirit in themselves that so they may receive the more worthily And thus much now touching what we must do before we receive if so be we would receive to the encrease of our faith The second thing is what we must do in and about the act of receiving if so be we would receive worthily and to the encrease of our faith Answ Such as have prepared themselves as aforesaid First must labour to make sure to partake of all the publick ordinances before the administration of the Sacrament they must not come dropping in when the Minister is at praier or in his Sermon but should take all the ordinances before them 2. Betwixt the Ministers going out of the pulpit and his repairing to the Lords Table stir up thy self by considering that now thou art upon a great businesse to renew thy covenant with the Lord and the Lord with thee he to continue thy gracious faithfull and all-sufficient God in and through Christ for thy good every way And thou to continue his servant in better obedience then ever hitherto thou hast performed unto him and as the Lord intends fairly and faithfully towards thee so earnestly desire and resolve the like towards him 3. When the Minister doth addresse himself to the Celebration then seriously summon thy outward senses and inward affections to attend the whole businesse in hand Let nothing done at this sacred feast fall to the ground but employ thy outward senses upon the elements and upon the sacramentall acts of Minister and people and consider with thy self for the inciting and stirring up of thy faith that they are all signifying and sealing as before thou hast heard and so whilst thou art thus employed thou shalt not only receive the bread and wine of the Lord but the bread and wine which is the Lord as the one outwardly so the other inwardly Thus we have heard what must be done in and about the act of receiving Now we come to the third thing what must be done after we have received Answ 1. We must be willing to joyn with the congregation in praise and thanksgiving and so like wise in our liberality to the poor Matth. 26.30 Heb. 13.16 1 Cor. 16.1 2. 2. After we are departed the congregation we must labour to keep up our faith verily perswading our selves that the Lord will not fail a jot of his covenant renewed with us but as he hath said and sealed so he will work in us and for us It is Satans manner with some good communicants presently after they have received to stir up in them thoughts of unbelief as though their communicating were to no purpose but had been altogether in vain But in this case let them remember that the flesh of Christ is meat indeed and his blood drink indeed and that the Lord in the Sacrament doth not mock the prepared soul but intends fairly and in faithfulnesse 3. Sometime that day in secret take a survey and review of thy receiving what inward converse there was betwixt thee and the Lord in that businesse what secret signes and passages of love how thy affections were stirred and moved and how they continue Now in this survey and review if thou find there hath been little stirring and moving but rather deadnesse and dulnesse then thou hast just cause to suspect that there was some great want in thy preparation which if upon examination thou perceivest thou must greatly humble and judg thy self that so thou mayest not be judged of the Lord. 1 Cor. 11.31 But if upon examination thou find that thou seriously endeavoredst to prepare thy self as did befit this sacred businesse although thou must be sensible of the affliction yet thou must not be too much dismaied but in the Lords means wait the Lords time for the fruit of the Sacrament remembring what the holy Ghost saith Psal 97.11 Light is sown for the righteous and gladnesse for the upright in heart Now on the contrary if in this survey and review thou dost find thou didst speed well at the Sacrament that thou hadst sweet converse with the Lord thy affections graciously stirred and moved and so continue Oh then thou hast great cause 1. To blesse and praise God 2. From this experience of his love to be confidently earnest with him that thou maiest daily find and feel the fruit of the Sacrament And 3. Upon this ground hast thou not cause to be forward to this feast another time nay at all times as thou seest a call And 4. and lastly hast thou not cause the more carefully to look to the covenant on thy part as thou hast vowed so to pay as thou hast promised new obedience better obedience so to endeavour the performance Psal 76.11 and 116.14 18. Eccles 5.4 5. And thus now we have answered the fourth question what must be done of us that in the use of this Sacrament our faith may be encreased We come to the Uses Vse 1 To inform us touching the great wrong the Popish teachers labour to do the people of God as concerning this ordinance by their altering adding detracting annihilating 1. By their altering they changing the nature of this ordinance turning this Sacrament into a propitiatory sacrifice for the sins of the living and the dead the Minister into a sacrificing Priest and the communion Table into an Altar 2. By adding a multitude and world of ceremonies to this ordinance of their own inventing and which have no footsteps in the word of God they so contrarying this businesse as though they were in hand with some masking shew or acting some stage play 3. By detracting they depriving the people of the wine as though they were unwilling they should have a full meal Nay 4. They altogether annihilating this ordinance by their cursed transubstantiation teaching upon the words of consecration that the elements cease to be in regard of their substance and that they are changed into the body and blood of Christ Thus and many other waies do the popish teachers go about to wrong Gods people in regard of this excellent ordinance a speciall means which the Lord hath appointed for the encrease and furtheranee of his peoples faith Vse 2 To reprove divers persons 1. All such as adventure to this Sacrament not being qualified with saving faith How can such persons expect an encrease of that which they are not at all possessed of nay what have such to do at the Lords Table The truth
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
it by a constant dependance upon the ministry of the Word that so in time in due time they may safely and comfortably approach to the Lords Table Alas otherwise they will be so far from receiving good by this ordinance as they will eat and drink damnation to themselves The truth of it is this ordinance is not to be carelesly neglected by any of competent years and wit for you must not think the Sacrament to be a feast for children fools or the distracted and mad I say it must not be carelesly neglected Numb 9.13 by any of competent years and wit And yet notwithstanding none must approach unto it but such as are qualified with the grace of saving faith for if they do they partake unworthily in a high degree and so become guilty of the body and blood of Christ that is upon the matter joyn with Judas and the Jewes in the death of Christ approve of that horrible fact of theirs and so eat and drink damnation to themselves And it will not serve the turn for those destitute of the grace of faith to say they have received and often received heretofore they having the more to repent of and mourne for The second branch of this Use of ex hortation To exhort all true beleevers and that divers waies 1. That they would often present themselves at the Lords Table as often as possibly they can no just impediment lying in the way especially living in places where this ordinance is often celebrated Do but see 1 Cor. 11.26 Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as ye do it therefore do it often it being such a means not only to shew the Lords death one to another but likewise to shew it to our own faith for the encrease and strengthening of it and encrease and help on this grace and we encrease and help on all the other graces and come on in grace and corruption decaies 2. To exhort all true believers in coming to the Lords Table that they earnestly endeavour to come preparedly that so they may receive worthily that is to say acceptably to God and then no question it will prove a profitable receiving to their own souls Many true beleevers receive unworthily in some degree and fail much of the good they might receive by this ordinance for want of due preparation they are too slight in examination and for extraordinary praier to be performed sometime before the day of their receiving they are too backwward unto and too carelesse in 3. To exhort them in the act of receiving that they labour to discern the Lords body that is put a difference and distinguish betwixt the outward elements and common bread and wine although not in their substance why yet in their use and so seriously intend the whole businesse stirring up their inward affections by a serious employing of their outward senses that so Christ and his benefits may be received and welcomed into the armes of their enlarged and extended faith Many believers in the act of receiving fail much in spirituall consideration and so their affections are little moved and inflamed If 1. When the Minister sets apart the Elements thou wouldst consider that even so God the Father from all eternity did set apart Christ to be the Redeemer of mankind 2. When he consecrates the Elements by the Word and Prayer thou wouldst consider that even so in the fulness of time God sent his Son into the world to accomplish this work of Redemption 3. When thou seest the Minister to break the Bread and powr out the Wine thou wouldst meditate upon the accursed death of Christ and shedding of his bloud for all true Believers 4. When the Minister comes and gives the Bread and Wine unto thee if thou wouldst consider that even so God the Father reaches and gives his Son and all his merits unto thy faith 5. When thou takest and receivest the Elements at the Ministers hands thou wouldst stir up thy self to apprehend and receive Christ and his benefits by the hand of faith And then sixthly and lastly In eating and drinking the Elements thou wouldst earnestly endeavour more and more nearly to apply Christ and to feel thy Spiritual union with him Such consideration in the act of receiving would be the way not only to receive the Sign but at one and the same time the thing signified 4 To exhort all true Believers after they have received 1. To labour to keep up their faith assuring themselves the Lord is no deceiver but will be sure to make good his Covenant with them 2. As we have already heard sometime that day in secret take a review of thy receiving and after it proceed as thou hast been directed 3. Remember to make good thy Vows and to demonstrate both to thy self and others that thou hast got Spiritual strength by this Feast of growth thou walking more conscionably and comfortably in both Callings It s said of the fainting Egyptian 1 Sam. 30.11 12. when he had eaten and drunk that his spirit came again to him So if thou eat and drink in faith thy Spiritual life will be revived and thy strength increased And thus we have done with the second Member of the fifth Principle Now we come to the third and last Member MEMBER III. And Prayer THis Member acquaints us with another good outward meanes whereby faith is encreased to wit Prayer And hence we commend this Point of Doctrine unto you Doctr. Prayer is one good meanes for the encrease of faith See Luke 22.32 I have prayed for thee that thy faith fail not So the father of the possessed child thought Mark 9.24 And the Apostles Luke 17.5 and Jude 20. Praying in the Holy Ghost that is by the help and assistance of the Holy Ghost this being an excellent meanes to confirm and bring on faith Reason 1. This is a good means to encrease any grace of Gods Spirit in us and therefore a good means to encrease our faith That it is a good means to encrease any grace of God Spirit in us see Luke 11.13 How much more shall your heavenly Father give the Holy Spirit to them that ask it that is the Holy Spirit in a greater measure Reas 2. Hereby faith is exercised to wit by faithful Prayer and the more faith is exercised the more it growes and encreases Ephes 6.16 18. Psal 6.8 9. see we the former part of the same Psalm and we shall observe Davids faith to get up in Prayer So Psalm 62.2 6. R. 3 The Rule of Contraries This duty omitted and neglected faith goes out of exercise slackens and decayes Now we come to the Uses Vse 1 For Tryal and Examination 1 Do we use Prayer if we pray seldom or never let us not wonder if we be poor in the grace of faith Prayer being the key that opens all Gods Treasures Such as are strangers to Prayer cannot be throughly acquainted with faith 2. But do
we use to pray then in Prayer are we earnest after faith for an encrease of this grace Many in prayer are more for temporal things then Spiritual but this is to pray in a carnal manner And divers in prayer that beg spiritual Blessings and yet sue for them but in a carnal way not seeing any beauty and excellency in them neither finding any taste or rellish in them but only because they are convinced they cannot be saved without them So then the Question is Whether in Prayer we be more earnest for faith and the other Graces of Gods Spirit then for Temporal Blessings And then in suing for spiritual Blessings whether the beauty we see in them and rellish we find in them do much induce and move us to be earnest at the Throne of Grace for them 3. Do we use Prayer and in prayer are we earnest for faith in the manner aforesaid observe we then the fruit of our praying Psal 85.8 He will speak peace to his Saints to wit by stirring up and encreasing their faith Surely suing for faith as aforesaid we shall upon examination find an encrease of it And this is the great wheel in the Clock come on in this grace and come on in every sanctifying and saving grace Vse 2. For Inquisition Seeing Prayer is one good means to encrease faith to enquire into the Doctrine of Prayer As first What Prayer is and the parts of it 2. The necessity of prayer and the Motives to it 3. The Objections against Prayer and the Answers of them 4. The Qualifications of true and acceptable prayer First What prayer is and the parts of it Answ We are not now speaking of the requests and suits we make one to another in our civil converse here in the world which may be called civil prayer But of Religious Praier which we thus describe It is an opening of the desire of the heart or a pouring out of the foul to the Lord. 1. I say It is an opening of the desire of the heart or a pouring out of the soul See Psal 62.8 1 Sam. 1.15 2. I say It is a pouring out of the soul to the Lord he only being the object of religious praier it is he and he only that sees and knows the heart he and he only which is present in all places to hear the praiers of all his people he and he only which is Almighty to help Now the Parts of praier In Scripture we find divers divisions of prayer but in 1 Tim. 2.1 we have the parts of praier punctually laid down 1. Supplication 2. Precation or petition 3. Intercession 4. Thanksgiving By supplication we understand humble suit to the Lord for his favour and pardon of sin and in this part of praier we have the confession of sin implied By precation or petition the second part of praier we understand a begging of all other things needful for soul and body By Intercession the third part of praier we do not understand an entreating for others as divers interpretors doe for not only this part of praier but all the parts of praier are here injoyned to be performed as in the behalf of our selves why so in the behalf of others But we understand by it a contending with God for the prevention and removall of judgment By Thanksgiving the last part of praier we understand a rendring praise to God for his blessings and mercies Thus then we see that prayer consists of 4 parts Supplication Precation Intercession and Thanksgiving Now we come to the second thing concerning prayer to wit What necessity of it and the motives unto it I answer It is an excellent part of Gods worship Psal 95.6 where by bowing down and calling upon God is meant to worship him Hence the place of Gods worship by way of excellencie was called the house of prayer Isa 56.7 2. By the duty of prayer the Lord is much glorified for hereby all his attributes are acknowledged Trinity in Unity and Unity in Trinity confessed The puritie and holinesse of his Law subscribed unto His promises in the Gospel professed to be believed the accomplishment of them to be hoped for and expected and he blessed and praised for his mercies 3. Gods command The Lord commands us to pray Psal 105.4 1 Thes 5.17 4. The example of Christ and all the worthies mentioned in Scripture Luke 3.21 and 9.18 28 29. and 6 12. And so all Gods people mentioned in holy writ they all were adicted to prayer 5. The misery that attends those that neglect this duty Jerem. 10.25 Matth. 26.41 Ezek. 22.30 31. Dan. 9.13.14 6. This is a good means to easie our hearts This Hannah knew wel 1 Sam. 1 15. And Job Job 16.20 And so all practial Christians 7. Our continual and innumerable necessities inward and outward 8. The promise of supply and help Psal 50.15 and 91.15 Matth. 7.7 9. The dignitie of this duty hereby a mortal worm hath conference and converse with the greatest majesty 10. The power and efficacie of praier compare Gen. 32.11 and 33.4 And 2 Sam. 15.31 and 17.23 See Exod. 14.15 and 15.25 Matth. 17.21 Remember Hezekiahs and Isaiahs praier and so Esters and Mordecai's In the primitive Church Anno 175 the army of Christians was called the thundering legion because upon their praiers God scattered their enemies with thunder And the very heathen in those times could observe that the Christians were able to obtain any thing by prayer And what man or woman of religious observation in these our times but may speak of the efficacie and power of prayer Now we come to the third particular the objections against prayer Object 1 May some ignorant men and women say the Lord knows our wants before we pray and then to what purpose should we pray Answ We do not pray because the Lord knows not our wants But 1. Because it is his comand that we pray Phil. 4.6 2. That we may demonstrate our selves sensible of our wants which the Lord will have us to be Psal 34.18 3. Hereby we acknowledg the Lord to be the fountain of all good 4. This is the condition the Lord ties us unto if so be we would have him to impart his blessings unto us Prov. 2.3 5. Jer. 33.2 3. Matth. 7.7 Object 2 But the Lord in his eternall counsell hath decreed what blessings we shall have and what blessings we shall not have and his decree cannot be altered Answ All this is true but yet as the Lord hath decreed the end why so the means and in the ordinary course by the means works to the end The Lord had decreed to give the Gentiles to Christ but yet see what he saith unto him Psal 2.8 Ask of me c. And so he had decreed as he was pleased to make known the return of the Jewes out of the captivitie Yet see what he saith Ezek. 36.37 I will yet for this be enquired of by the house of Israel Nay Daniel knowing the very time