Covenant of grace is sealed and personally applied the body and bloud of Christ may be held forth in a Sermon God renews unto them all that he hath promised Matth. 26. 22 This Cup is the New Testament in my bloud as the New Testament is founded in the bloud of Christ so it is exhibited and sealed therein 2. It serves for the nourishing and building up of his people in all graces it is called eating and drinking He that eats my flesh and drinks my bloud Two things are comprehended under nourishment 1. The maintenance and preservation of the stock of spiritual life which we have got already as by our meat and drink we are preserved and continued in our life 2. In children it serves to augment their parts make them larger stronger the Lords Supper was appointed by Christ to be one of the great means of our spiritual augmentation The Sacraments are not properly Seals unto our faith but of the Covenant They may be said to be seals of our faith consecutivè by a consequence of speech because as seals confirm a thing so faith is confirmed and strengthened by receiving but they are not formaliter in a true proper sense seals unto any thing but the Covenant All graces are nourished and increased by the Lords Supper because the new Covenant is sealed but three cardinal Graces especially as in the body nourish the stomack liver brain heart lungs nourish them and you nourish all the rest 1. The in-dwelling vertue of the Spirit of God they receive an increase of the Spirit 2. Faith nourish that and you nourish all it is called the life of faith Faith is the condition of the Covenant and we seal to our condition 3. Love to God and his people it doth enflame thy love to God and his people it is a communion we are all made one Spirit This Sacrament doth not beget but increase and strengthen Grace where it is already wrought Christ is conveyed in this Sacrament by way of food The Word was appointed to work conversion Faith cometh by hearing This ordinance is not appointed for conversion but it supposeth conversion it seals mens conversion therefore in the Primitive times they let all come to the hearing of the Word and then when the Sermon was done there was an Officer stept up and cried Sancta Sanctis Holy things for holy men and then all others were to go out and therefore it was called missa though the Papists did corrupt it and so called it the Masse afterwards by mixing their own inventions in stead of the Supper of the Lord but it had that name at first because all others were sent away and only such as were of the Church and accounted godly stayed Reasons 1. The nature of it being the seal of the Covenant of Grace requires it it must be supposed that all which come hither must be in Covenant with God The condition of the Covenant of Grace is Believe and be saved therefore it is appointed for believers Secondly It is the Ordinance of spiritual nourishment there must be first life before there can be any nourishment received in If it be appointed to nourish and increase grace then surely there must be grace before Thirdly We are required to examine our selves 1 Cor. 11. and of our godliness examine what work of God hath been upon the soul. Fourthly It is a Sacrament of Communion with God and with the Saints and What Communion hath light with darknesse Or What fellowship hath Christ with Belial All ignorant prophane scandalous persons and such as are meerly civil are hence excluded Conversion is sometimes and that improperly in Scripture as Matth. 18. 3. taken for the renewed exercise of faith and repentance in one that is already converted but the Question is Whether the first work of Regeneration the infusing of the first habits principles and seed of grace be effected by the Lords Supper received It is one thing to be converted at a Sacrament another to be converted by the Sacrament There is some expounding praying It is one thing intentionally to convert as an Institution and another accidentally to convert as an occasion Philip Goodwins Evangelical Communicant The Assembly upon these grounds thought it fit that scandalous sinners though not yet cast out of the Church should be suspended from the Sacrament 1. Because the Ordinance it self must not be prophaned 2. Because we are charged to withdraw from those who walk disorderly 3. Because of the great sinne and danger both to him that comes unworthily and also to the whole Church The Scriptures from which they did prove all this were Matth. 7. 6. 2 Thess. 3. 6 14 15. 1 Cor. 11. 27. to the end of the Chapter compared with Iude v. 23. 1 Tim. 5. 22. Another proof added by the Assembly was this There was power and authority under the Old Testament to keep unclean persons from holy things Levit. 13. 5. Numb 9. 7. 2 Chron. 23. 19. And the like power and authority by way of Analogy continues under the New Testament for the authoritative Suspension from the Lords Table of a person not yet cast out of the Church Wicked men saith Master Hildersam should not be admitted to the Table of the Lord Ezra 6. 21. holy things are prophaned thereby Ezek. 22. 26. 1 Cor. 5. 6. There should be a publick confession for scandalous sins David was more honoured for this Psal. 51. then dishonoured for his sinne Salomon left his Ecclesiastes as a monument of his Repentance Paul frequently mentions his faults Tertul. de poenit and others speak of it Ebrius infantes erroneus atque furentes Cum pueris Domini non debent sumere corpus It was their great sinne in the Church of Corinth that they did not cast out the incestuous person and it was a commendation to that Church Revel 2. that they could not endure the Nicolaitans A prophane person in Augustines Chrysostoms time Tertullians and Cyprians time in Pauls in Iohns time could not come to the Sacrament They are called Tremenda mysteria mysteries which the soul is to tremble at the Fathers call it the most terrible day and hour as if it were a day of Judgement This Suspension is called by the Schoolmen Excommunicatio minor The power of suspending one from the Sacrament is given not uni but unitati to the Eldership not to any one either Minister or Elder M. Gillesp. Aarons Rod bloss l. 3. c. 1. Church-officers should not admit all promiscuously but be careful whom they admit to the Supper That they be not cruel to the souls of them they admit and to the Nation and their own souls by being guilty of other mens sinnes Pareus said to those of Heidelberg When I see your Sacrament prophanation I wonder not at the warre Of receiving with the wicked It is lawful to joyn with a known unsanctified man in the service of God 1 Sam. 15. 30 31 Christ knew Iudas
exercising of them the elements are changed relatively in respect of their use and end though not substantially they are not meer signs but such as besides their signification seal unto us our remission or sins and Gods favour But 1. The Word it self doth not profit without faith much lesse the seals of it 2. People are exhorted to examine themselves before they come to the Sacrament 1 Cor. 11. therefore the very use of the Sacraments conferres not grace though the heart of man put forth no good motion at that time we should not there relie upon the external acts of receiving there is panis Domini and panis Dominus Object Act. 2. 38. Repent and be baptized every one of you in the Name of Iesus Christ for the remission of sins Answ. They are said to be baptized for the remission of sins not that Baptisme ex opere operato doth remit sins but because it is a signe and seal of the pardon of them The Sacraments receive their power from the Lords own institution Some signs signifie by nature as smoke is a sign of fire the picture of my friend makes me remember him 2. Other signs come wholly from institution as the heap of stones called Galead between Iacob and Laban there is a kinde of resemblance and aptnesse in the things which God hath chosen to signifie but the efficacy of them depends on the institution of Christ which contains two things 1. A word of command to do such a thing for such an end 2. A word of promise that it shall be effectual for such an end A piece of wax annexed as a Seal to the Princes Patent of pardon or other like deed is of farre other use and greater efficacy and excellency then any ordinary waxe is though it be the same still in nature and substance with it So the bread in the Lords Supper being a seal of Gods Covenant and of Christs last Will and Testament is of farre other use and of farre greater efficacy and excellency then any ordinary bread is though it be the same still in nature and substance with it Relationes non faciunt realem mutationem in subjecto sed tantum in usu VII Why hath the Lord made choice of such an applying the Covenant of Grace by signs and vouchsafed such an Ordinance as this in the Church seeing the same things are done by preaching of the Word and prayer There are excellent Reasons of it 1. It is a great part of Christs Soveraignty to make any thing though never so contemptible a part of homage to him no reason can be given of it but only his will as a Lord will have Land passe by delivering a wand or twig 2. It is a glory to his power that he can make a little water or wine sign and seal the conquering of my sins and salvation of my soul. 3. Christ hath herein exceedingly condescended to his peoples weaknesse in applying the Covenant of Grace by signs while we are in the flesh to have sensitive things to represent spiritual these signs inform the judgement work on the affections help the memory wonderfully recal the Covenant of Grace act faith and other graces a naked word is enough to a strong faith but these are great props of our faith in our weaknesse so Gideon was confirmed Thomas when he put his hand into Christs side He acts the things before our eyes that he saith in his Word VIII Since God hath had a constituted Church in a visible body segregated from all mankinde he hath had some standing Sacraments even since Abrahams time The Sacraments of the Jewish Church and ours agree in these things 1. They have the same Authour 2. Serve for the same spiritual ends They had two so have we Circumcision was for Infants so is Baptisme the Passeover for men grown so the Lords Supper Circumcision was once administred the Passeover often so Baptism once and the Lords Supper often M. Bedf. Treat of the Sac. par 2. c. 106. They differ thus Theirs were praenuntiativè of Christ to come Ours annunciativè of Christ exâ—ibited so Austin Theirs were given to the Jews ours not to one but to all people The matter of both theirs and our Sacraments is one they ate and drank the same spiritual meat and drink that we do that is Christ. The effects also are the same in kinde and nature which is a partaking of Christ they differ in the manner Christ is more plentifully partaked in ours more sparingly in theirs Cartw. on Rhem. Test. Circumcision is the same with Baptism for the spiritual part it was the seal of the new-birth Deut. 30. 6. so Baptism Tit. 3. 5. Col. 2. 2. Circumcision was a seal of the righteousnesse of faith Rom. 11. 11. so Baptism Acts 8. it was the seal of the Covenant of Grace so Baptism it was the way of admittance and entrance into the Church so Baptism Matth. 28. Acts 2. it was the distinguishing badge between them who were Gods people and the rest of the world so Baptism 1 Cor. 5. 12. it was but once administred so Baptism None might eat the Passeover till they were circumcised Exod. 12. nor are any to be admitted to the Lords Supper till they be baptized Acts 2. 41 42. Circumcision was a seal of the Covenant Gen. 17. 10 11. so Baptism that being the nature of a Sacrament it was a seal of the righteousnesse of faith so Baptism Acts 8. 37 38. 2. It was the Sacrament of initiation under the Law so is Baptism now under the Gospel Mat. 28. 19. 3. It was a distinguishing badge under the Law so is Baptism under the Gospel 4. It was the Sacrament of Regeneration Deut. 30. 6. so is Baptism Titus 3. 5. Col. 2. 11 12. 5. It was partaked of but once so Baptism Our Sacraments differ from the Sacraments of the Jews accidentally onely in things concerning the outward matter and form as their number quality clearness of signification and the like not essentially in the thing signified or grace confirmed 1 Cor. 10. 1 2 3. Ioh. 6. 35. 1 Cor. 5. 7. Phil. 3. 3. Col. 2. 11. IX The Sacraments of the New Testament are only two All Christians agree that Christ hath established Baptism and the Lords Supper All the Reformed Churches concurre in this that there are but two onely to which properly the definition of a Sacrament doth belong though there may be many in a metaphorical sense The Papists say they are seven adding Orders Matrimony Confirmation Penance Extream Unction The Fathers do commonly use the word Sacrament for a mystery or sign of a holy thing so there may be many Sacraments But as the word Sacrament is taken in a straiter signification to note the visible signs instituted by Christ for the assurance and increase of Grace in the faithful so there are but two The Schoolmen themselves who were the first authours that raised them up
to the precise number of seven for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ have shewed that the seven are not all Sacraments if the name of Sacrament be taken properly and straitly Rainolds against Hart. The number of seven Sacraments was not determined untill the dayes of Peter Lombard which lived 1151 years after Christ. None but Christ onely can institute a Sacrament Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution their Hugo Lombard Bonaventure Alensis Altisiodorus have affirmed the same of extream Unction which in the primitive Church by the judgement of their Cassander was not so extream Matrimony and Confirmation were held by the Schoolmen to be no Sacrament Iohn the Evangelist notes that out of the side of Christ being dead there came bloud and water hence arose the Sacraments of the Church Paul twice joynes them both together 1 Cor. 10. 1. 12. 12 13. The Fathers intreating precisely of the Sacraments of the New Testament do only expresse two Baptism and the Eucharist so Ambrose in his Treatise properly written of the Sacraments and Cyril in his Book entituled a Catechism Onely Baptism and the Lords Supper in the New Testament were instituted by Christ Matth. 28. 24. therefore they onely are Sacraments of the New Testament Christ did onely partake in these two Paul acknowledgeth but these two 1 Cor. 10. 2 3 4. Matrimony 1. being ordained before the fall can be no Sacrament which is a seal of the Promise and Covenant of Grace after and by reason of the fall 2. It is not proper to the Church as Sacraments are but common to Jews Turks and Infidels 3. Every Sacrament belongs to every member of the Church but this belongs not to their Priests and Votaries See M. Cartw. Rejoynd par 2. p. 82 83. Cajetane denies that the Text of Iohn 20. 23. and Ephes. 5. 32. and Iam. 5. 4. being the sole grounds of Scripture which Papists have for three of their Sacraments Auricular Confession Matrimony and Extream Unction do teach any such thing It came not from the Lord to ordain one Sacrament for the Clergy as Orders a second for the Laity alone as Marriage a third for catechized ones as Confirmation a fourth for sick ones as Unction a fifth for lapsed ones as Penance These are no Scripture but tradition Sacraments The Councel of Trent thus argues There are seven defects of a man seven degrees of the body seven Aegyptian plagues seven planets seven dayes in the week they should adde also seven heads of the Beast Therefore there are seven Sacraments Vide Aquin. part 3. Quaest. 65. Art 1. X. The use of the Sacraments of the New Testament 1. To quicken our dulnesse and stirre up our care in performing the duties whereto the Gospel bindeth us viz. to endeavour and labour to repent and beleeve and obey out of an assured confidence that God will accept and help our endeavours 2. To confirm and stablish our hearts in faith that we may setledly beleeve that God hath and will perform the good things sealed up viz. Remission of sins sanctification and salvation all the spiritual blessings of the new Covenant The uses or ends of the Sacraments are especially three 1. To strengthen faith 2. To seal the Covenant between God and us 3. To be a badge of our profession Atters of the Sac. l. 1. c. 3. XI Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptism and the Lords Supper It is held by the Reformed Churches and by the soundest Protestant Writers That neither of these Sacraments may be dispensed by any but by a Minister of the Word lawfully ordained 1. God hath appointed the Ministers of the Word lawfully called and ordained and no other to be stewards and dispensers of the mysteries of Christ 1 Cor. 4. 1. Tit. 1. 5 7. 2. He hath appointed them to be Pasâ—ors or Shepherds To feed the stock of God Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments 3. Christ gives a Commission to the Apostles to teach and baptize and extends the same Commission to all teaching Ministers to the end of the world Matth. 28. 19. 20. Ephes. 4. 11 12 13. Neither of the Sacraments have efficacy unlesse they be administred by him that is lawfully called thereunto or a person made publick and cloathed with Authority by Ordination This errour in the matter of Baptism is begot by another errour of the absolute necessity of Baptism Mr. Hendersons second Paper to the King The Scripture joyneth together the preaching of the Word and dispensations of the seals both belonging to the Officers who have received Commission from Jesus Christ Mat. 28. 19. 1 Cor. 1. M. Ball. Heb. 5. 4. No man takes this honour but he which is called as was Aaron which sentence doth manifestly shut out all private persons from administration of Baptism seeing it is a singular honour in the Church of God Cartw. 2d Reply 11th Tractate The example of Zipporah either was rash or singular and also no way like womens baptizing Circumcision was then commanded the Head of the Family Baptism belongs only to Ministers Matth. 28. she circumcised her son when he was not in danger of death as these baptize CHAP. VIII Of Baptism BAptism is taken sometimes for the superstitious Jewish ablutions and legal purifications as certain representations of our Baptism as Mark 7. 3 4. and Heb. 9. 10. Sometimes by a Synecdoche for the Ministery of the Doctrine and Baptism of Iohn Mat. 21. 25. Acts 1. 5. Sometimes for the miraculous and extraordinary gifts of the holy Ghost Acts 1. 5. Sometimes by a Metaphor for the crosse and afflictions Matth. 20. 22. Luke 12. 50. Lastly for the sign of the Covenant of Grace Mat. 28. 19 20. Mar. 16. 15 15. Our Lord took Baptism as some have observed from the Jews baptizing of Proselytes and washing of themselves from uncleannesse which was known and usual among them And he chose the Lords Supper likewise from a custom observed among the Jews at the Passeover at the end of the celebration whereof the Fathers of Families were wont to take a Cake of bread and after the blessing thereof to break and distribute it to the Communicants As also after that a Cup of wine in the like sort Whereunto that may have reference Ps. 116. 12 13. Iohns Pref. to his Christian Plea This custom Nestrezat Tableandu Sacrament de la Saincte Cene also mentions and saith The Master of the Family in giving the bread to every one of his domesticks set at a Table used these words Hold Eat This is the bread of the misery which our Parents did eat in Egypt and he quotes Deut. 16. 3. Baptism is the Sacrament of our initiation or ingraffing into Christ
to be an hypocrite a devil a traitor yet admitted him to be at the last Passeover which ever he received though not to the Supper for that was not administred till his departure not because it had been unlawfull to have received with him Because the Lord who commandeth his worship never puts in any such limitations and exceptions unlesse a wicked man be present Object Christ was the Son of God and as so knew the theft and hollowness of Iudas and therefore his example in this case cannot be our warrant Answ. Though he did know as God his wickednesse yet he did receive the Passeover with him as man and how he came by the knowledge of his faultinesse it matters not since he knew him faulty Therefore our Saviour also went up to the usual feast and to the Temple when he was sure to meet there with the most abominable Scribes and Pharisees 1 Sam. 2. 2. Hannah and Elkanah went up to the house of God to Shiloh to worship there with the sons of Eli Hophni and Phineas there not alone with wicked people but Priests they did partake in divine service Some endeavour to prove out of 1 Sam. 2. 17. that wicked men by coming to the Sacrament do pollute it because the sinful carriage of Eli's sons caused men to abhorre the offering of the Lord but note the reason why the offering became abominable because they offered not the Sacrifice according to the Commandment of God they would not have sodden flesh but raw If the doctrine of the Sacrament be corrupted if it be celebrated under one kinde if water be mingled with wine this is to pollute the Ordinance Object We are commanded to separate our selves from the wicked and to come out from amongst them 2 Cor. 6. 17. Answ. We must indeed come out from amongst those which do serve false gods and separate our selves from the familiar society of wicked persons but other separation was never practised by any Prophet or Apostle or ever meant Immediately there it follows Touch not the unclean thing that is do not joyn with others in their pollutions Ephes. 5. 6 7 11. Some say he speaks to professours of Christian Religion concerning Heathens to leave familiar fellowship with them as joyning in marriage and the like which is the thing he had spoken of immediately before To have none good is the property of a Church malignant to have all good and none bad is the property of the Church triumphant to have some good and some bad is the property of the Church militant Men openly wicked and scandalous should be cast out of the Congregation of Saints but it follows not that because such should be cast out and be not therefore others should abstain from the Assemblies of the Saints The Brownists abstain from coming to the Word and Sacrament amongst us because many openly prophane and known wicked men are admitted to our Assemblies therefore they think they cannot with good conscience serve God with such persons but no good man in the Scripture did therefore withdraw himself from the Temple or their Synagogues See M. Hilders on Iohn 4. 22. This Ordinance saith M. Burroughes must be received in a holy Communion or in a Communion of Saints 1 Cor. 10. 16 17. therefore all that come to receive the Sacrament must so come as they must be one body one spiritual corporation This Sacrament saith he is not defiled to the right receivers of it meerly because wicked men are present there but because the Congregation neglects their duty of casting out the wicked from thence when they discover themselves The example of the incestuous Corinthian 1 Cor. 5. saith he is a plain place for it A little leaven leaveneth the whole lump The Lump there is the Church communion and the Leaven the incestuous person while this leaven continues if you do not your duty to cast out this scandalous person your whole lump your whole communion will come to be defiled Particular persons and communicants come to be defiled in this if they neglect the duty that belongs unto them as Christians Matth. 18. 15 16 17. if thou â—ast done this duty to all scandalous persons in the Congregation then the sinne be upon the Church thou maist receive the Sacrament with comfort though wicked men be admitted there As I never found one word in Scripture where either Christ or his Apostles denied admittance to any man that desired to be a member of the Church though but onely professing to repent and believe So neither did I ever there finde that any but convicted Hereticks or scandalous ones and that for the most part after due admonition were to be avoided or debarred our fellowship M. Baxters Saints everlasting Rest c. 4. Sect. 3. See more there The rest of the Congregation is not polluted by the mixture of unworthy persons with them unlesse they be consenting to their wickednesse no more then in the duties of hearing and prayer with the wicked in a mixt Congregation M. Lâ—fo Princip of Faith and a good Consc. c. 52. For that Objection A little leaven leaveneth the whole lump Answ. This is a Metaphorical speech the meaning of it is not that one or two sinners cause the whole Congregation to be so corrupt and unpleasing to God that whosoever joyneth with them is polluted but alone this One sinner suffered and not punished the infection spreads farther and farther Objection We are commanded not to eat with a brother if he be so and so Answ. It signifieth to have familiar civil society with them in inviting them or feasting them But if one may not have familiar civil conversation with such much lesse may he eat with them at the Sacrament It follows not for in withdrawing our selves from them we punish them and shew our dislike of them but in withdrawing our selves from the Sacrament because of them we punish our selves The Church of Israel in the time of Hophni and Phineas was a mixt multitude In the time of Christ the Church of Ierusalem for they plotted Christs death and had decreed to cast out of the Synagogue every one that should confesse him Mr Downame saith None ought to refrain coming to the Lords Table because they see scandalous sinners and unworthy guests admitted For 1. The Apostle 1 Cor. 11. 28. doth not enjoyn us to examine others but our selves 2. Because the Apostles yea even Christ himself did joyn with those Assemblies in the service of God and particularly in the use of the Sacraments which were full of corruptions both in respect of doctrine and manners as viz. this Church of Corinth it self See 1 Cor. 11. 21. The word usually signifies to be drunk and here they are sharply reproved for a great fault 3. Because one mans sinne cannot defile another nor make the seals of the Covenant uneffectual to him who cometh in faith and repentance and even hateth that sinne which he seeth committed
Supper of the Lord. There must be an active and lively faith in the Sacrament to take Christ by an a of confidence and give up our selves by an act of resignation The great spiritual graces of the Gospel are Faith and Love 1. Faith is the great command of the Gospel Believe in the Lord Iesus 2. It is the great promise of the Gospel Ephes. 2. 8. 3. It is the great condition on which all the promises hang Isa. 79. Heb. 11. 6. Faith empties the soul more of it self then all other graces it gives all the glory to God Rom. 4. 20. and often besides in that Chapter It is the eye of the soul whereby we discern Christ Heb. 11. 1. 2 Cor. 4. â—lt it is the stomack of the soul. Christ describes believing by hungring and thirsting it is the foot of the soul whereby we approach unto Christ Heb. 10. 22. He that comes unto me shall never hunger and he that beleeves in me shall never thirst It is our hand to imbrace the promises Heb. 11. 30. therefore believing is often called eating and drinking Iohn 6. He that eats my flesh and drinks my bloud hath eternal life Gal. 2. 30. Faith makes Christ precious 1 Pet. 2. 7. and the soul also to Christ 2 Pet. 1. 2. Faith is an assent to all truths revealed yet the special act of justifying faith is our closing with Christ our rolling our selves on him It is a cleaving to the whole word of God and an obediential resting upon Christ alone for salvation This is the only grace that jusâ—ifieth Whom he hath set forth for our propitiation through faith in his bloud No grace brings so much comfort to the soul The just shall live by his faith Reasons why we must bring faith to the Sacrament 1. It is the Table of the Lord therefore none must be admitted but those which are of his family Gal. 6. 16. Christ hath instituted it that he might give himself by it he gives himself only to his members true believers 2. It is a seal of the Covenant of grace therefore belongs to none but such as are in Covenant none are in Covenant with God and Christ but believers 1 Iohn 3. 24. 3. Because the Sacrament was instituted for the confirming and further strengthening of our faith it begets not faith but presupposeth it Rom. 10. 14 17. 4. 11. 4. The word profits not without faith in them that hear it Heb. 4. 2. the same thing is held forth in both Christ is held forth in the Word sounding to the ear and offered in the Sacrament by the promise there he is visible to the eye of faith Iohn 3. 14 15. and is offered for spiritual nourishment Faith is the hand and mouth of the soul whereby we receive and feed on Christ Iohn 1. 12. Iohn 6. 19. In bodily feeding there is 1. Sense of want so in spiritual of the want of Christ. 2. Apprehension of the sutablenesse of the food to ones condition so here 3. Appetite earnest desire in the soul after Christ. 4. Taking of food so the soul of Christ. 5. Eating 6. Digesting 7. Distribution of the nourishment 5. No benefit is to be expected from any Ordinance but by faith Christ himself profits not unbelievers Tit. 1. 15. we cannot receive the Sacrament to our comfort without it 2 Cor. 13. 5. Of all Texts in the Scripture there is none so full for the trial of this grace as this here are three several words to presse this duty Interpreters generally say the meaning is whether you have faith or not but this is a higher expression Acts 8. 33. Rom. 8. 8 9. We say of a very malicious man such a one is in malice and of one that is drunk such a one is in drink 1 Pet. 1. 7. The trial of Faith is precious 1. By this trial we attain to a certainty 2. By this it attains purity God tries it by affliction men by examination by both it is refined 3. The trial of gold is but for a little time By faith you lay hold on eternal life the purer the faith the surer the hold 4. By trying it hath a higher esteem Revel 3. 18. The trial of gold makes it the more precious in your esteem and the trial of Faith makes it more precious in Gods esteem Marks of Faith First Know whence we had Faith God gives it and whether we have received it in the ordinary way by which God works it the Word Iam. 1. 18. Faith comes by hearing and it is increased by the same means by which it is begotten Dost thou highly prize the Word Hath it wrought Faith in thee Secondly Try by what steps and degrees faith hath been wrought in thee 1. Such see their misery by sinne and their inability to help themselves Acts 2. 37. 2. God reveals to such the excellency of Christ. He is held forth to us as every way able to do us good Isa. 55. 1. hereby one is brought to deny himself and his duties and to have recourse to him and rest on him for comfort Thirdly From the effects where Faith is it will shew it self 1. It purifieth the heart he is clean in heart and life 2 Cor. 7. 1. Acts 26. 9. 18. 2. Overcomes our spiritual enemies the world This is the victory whereby we overcome the world viz our Faith John 5. 4. Satan 1 Iohn 2. 18. 5. 18. Gal. 5. 6. 3. It works by love Ephes. 1. 15. Fourthly True faith is ever growing a true faith may be weak but all living things grow though one do not perceive it Do you trust God now the better for the many experiences you have of him Art thou sensible of thy doubting and unbelief Motives to perswade men to believe Consider 1. Who offers Christ God how will he take it if he be refused 2. The gift the greatnesse of the good offered in the Gospel Heb. 2. 2 3. 1 Tim. 1. 13. 3. The excellencies of faith but that I have shewed before 4. The hainousnesse of infidelity 1 Iohn 5. 10. a sin both against the Law and Gospel The first Commandment commands us to believe what ever God shall reveal it is the condemnation with a witnesse Iohn 3. 2. it exposeth us to the temptations of Satan Heb. 3. 12. 2. To the fearful judgements of God Iohn 3. ulâ— to his displeasure Prov. 15. 8. Heb. 11. 7. to eternal wrath Iohn 3. 17. Mark 16. 16. 3. It makes all the Ordinances of God ineffectual the Word Heb. 3. 2. afflictions the Sacrament 1 Cor. 11. 29. 5. The willingnesse of God to receive a poor sinner 1. God alone provided the medicine that should cure us Rom. 3. 24. 2. He wrote it in the Gospel this is a true saying 3. Propounds Christ hath set him forth 4. Invites sinners Matth. 11. 1 Cor. 5. 20. He commands you to believe 1 Ioh. 3. 23. threatens if you refuse Iohn 3. ult 6.
we come to see that the Sacraments are the Lords Ordinances and that those things which he promiseth in the Covenant of Grace and sealeth in the Sacrament are farre better then all profits and pleasures in this world By it we come to be stirred up to desire and long after these benefits and so to covet them that nothing in this world will satisfie us without them We should exercise faith at the Lords Table view the arguments the Ordinance it self affords 1. Here is Christ crucified before thine eyes and he clearly offers it to thy soul in particular he applies it to thee This is my body which was broken for thee and my bloud which was shed for thee Run over the sad story of Christs agony and say This was done by my Lord for my poor soul. 2. The Lord cals thee hither on purpose because thou art weak He will cherish weak beginnings Mat. 12. 20. For our affections we must behave our selves with joy comfort and reverence See 2 Chron. 30. 21. Mat. 26. 30. Thy heart should be cheerful in God and thankful praise him Thankfulnesse and joy are the effects of faith the Ordinances are often compared to feasts and banquets because of the spiritual delight and rejoycing which the soul ought to take in them Hence the very Sacrament is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the giving thanks unto God for his mercies The outward duty is comfortable Circumcision was a bloudy rite yet this is nothing to the inward sweetnesse Iohn 4. 32. In one of the Evangelists it is said Christ blest the bread in another it is said Christ gave thanks Christ when he instituted this Sacrament gave thanks to God the Father that he was pleased to send him into the world to die for poor souls Fear is proper to the duty of the Supper because of those excellent mysteries Chrysostom cals this Table Horribilis mystica mensa Psal. 68. 35. mixt affections do best in a mixt state in the whole worship of God Psal. 2. 11. Hos. 3. 7. For our thoughts We must meditate 1. On the outward signs and what they signifie 2. On the dainties prepared 3. The love of him that prepared them 4. On our communion with Christ his Graces and faithful people The effect of these affections and thoughts will be stirring up the heart to thanksgiving When we taste the wine we should consider its properties Psal. 104. 15. Iudg. 9. 13. so there is satisfaction to God and comfort to the creature in the bloud of Christ wine ingenders new spirits warms and refines them the bloud of Christ infuseth a new vigour into the soul. Our Communion with Christ in the Supper is not only with his gifts and graces but with his Person whole Christ. There are two Elements to signifie this Bread his Body and Wine his Bloud Our Communion is with his whole Person with Christ invested with all kinde of Offices to do us good and furnished with rich graces and comforts 1 Iohn 5. 16. We partake of his wisdom as a Prophet righteousnesse as a Priest grace and glory as a King What must be done after the Sacrament We must endeavour to finde an increase of faith love and all saving graces in us abounding more and more in well-doing We should speak of the sweetnesse of Christ to others Psal. 34. 8. Some Disciples have gone from this Supper triumphing and trampling upon Satan as Lions breathing fire saith Chrysostome terrible to the Devils themselves If we finde not the fruit of this Ordinance presently either it may come from want of preparation or from trusting in our own preparation 2 Chron. 26. 15 16. or want of thankfulnesse for our preparation 1 Chron. 29. 14. or from want of stirring up the graces we have received in that duty Isa. 57. 8. 2 Tim. 1. 6. Or Because we were not humbled for former neglects Psal. 32. 4 5. God may deny us the present sense of our benefit 1. To train us up to live by faith 2 Cor. 5. 7. 2. To try our graces 3. That we may more diligently search into our own souls Psal. 77. 6. How oft ought the Sacrament to be received Amongst the Papists the people communicate only once a year viz. at Easter which superstitious custom many of our ignorant people follow Calvin 4. Institut 43. 46. roundly professeth that it behoveth that the Eucharist be celebrated at least once a week The Christians in some parts of the Primitive Church took the Sacrament every day because they did look to die every day Now in many places it is administred every moneth Object The Passeover unto which the Lords Supper succeedeth was celebrated once a year and therefore once only for this Sacrament is sufficient Answ. God ordained that the Passeover should be celebrated but once only in the year and on a certain moneth and day the Jews had many other visible signs to represent Christ and his benefits they had Sacrifices every day and legal washings but he hath appointed that this Feast of the Lords Supper should be often solemnized and that we should come often unto it 1 Cor. 11. 25 26. That the frequent celebration of the Sacrament is a duty is inferred from this Text by Peter Martyr Calvin Musculus Aretius Hyperius Tossâ—nus Pareus Piscator Dickson and Mr Pemble See Iohnsons Christian Plea Chap. 14. In the time of the Apostles the purest age of the Church they solemnized it every Lords day Acts 20. 7. yea it was their daily exercise as often almost as they had any publick meeting for the service of God Acts 2. 42. And this custom long continued in the Primitive Church after the Apostles times not only in the dayes of Iustin Martyr and Tertullian but also of Chrysostom and Augastine as appeareth by their writings untill by mans corruption and Satans malice the commonnesse of the action exposed it to contempt We should come often to the Sacrament there is no exception but want of occasion or some just impediment There was in old time a custom there should be a Communion every Lords day every one not receiving without lawful excuse being excommunicated which Charls the Great in some sort renewed and which Bucer advised K. Edward in this Land to restore again Whether if an Ordinance and namely the Sacrament of the Lords Supper though there seems to be the like reason in other Ordinances cannot be so administred but that by some which partake of it it will notoriously be prophaned that be a sufficient reason for the non-administration of it Or Whether for want of order and government to keep off such as are notoriously unworthy the administration of the Sacrament may and ought to be suspended Again Whether a Minister may lawfully and with a good conscience continue there in the exercise of his Ministery having a Pastoral charge where he hath not power to administer the Sacrament of
turned into flesh as the water was made wine not by any confusion as if the Divine Nature were made the Humane or the Humane the Divine When we say the Divine Nature took our Humane Nature upon him we must not think that that humane Nature consisting of a soul and body was one entire person as it is in us for though it was particular yet it did not subsist of it self before the Union of the God-head to it Thirdly This personall Union is inseparable for when Christ appeared like man in the Old Testament that was nâ—â— an Incarnation because separable Fourthly By this means the Virgin Mary is truly called Deipara the mother of God so in Scripture she is expresly called The mother of the Lord for she brought him who was God and Man though she did not bring forth his Deity the whole Person of Christ was the subject of conception and nativity though not all that was in that Person Consider lastly The end of this Incarnation which is this God and man became one in Person that God and man might become one in the Covenant of Grace Gal. 4. 4 5. Before this man was at as great a distance with God as the apostate Angels but now by this means as he is made sinne for us so are we made righteousnesse by him not that this benefit extends to all but onely to those men who are under the Covenant and therefore Gal. 3. all the mercies which Abraham had are limited to a spiritual seed therefore as the mystery is great for the truth so for the comfort of it and why should faith think it such an unlikely matter to adopt for his children when God hath united our nature to him CHAP. IV. Of Christs Offices SO much may serve concerning Christs Natures both what they be Manhood and God-head And Secondly How they are united into one Person by a personal Union Christs Offices in the next place are to be treated of Wherein consider 1. His calling to his Office 2. The Office to which he was called or which is all one The efficient cause of these Offices and the matter or parts of them For the cause of the Lords undertaking these Offices it was the will and calling of his Father who is said to anoint him that is to say to appoint him to them and sit him for them and himself saith Him hath God the Father sealed that is to say ratified and set apart to that work as a Prince by his Seal doth give Commission to any of his Subjects to undertake such and such a work furnishing him with Authority to fulfill the same And therefore the Apostle to the Hebrews saith particularly concerning his Priesthood that he did not make himself a Priest but he that said unto him Thou art my Sonne this day have I begotten thee and this calling was ratified with an Oath saying That the Lord hath sworn and will not repent Thou art a Priest for ever to let us know the certainty and immutability thereof Now this observation makes to the exceeding great commendation of the goodnesse of God that he himself would take care to provide for us a perfect and sufficient helper against this our misery If we had bethought our selves of a remedy and procured it for our selves so much lesse had been the glory of his grace But when he to whom it little pertained in regard of any good he should get by it but that he counts it a benefit to manifest his grace by doing good to us when he I say bethought himself of a way to effect this work and took order to send a Person that was perfectly sufficient to work it out Now this honour is enlarged exceedingly and the glory of the work redoundeth wholly to him and then it must be confessed to be altogether of his grace It is true indeed that Justice and Mercy do meet together in this work and each shew it self in perfection for that he pardoneth our sins and saveth us Now that Jesus Christ hath deserved pardon of sin and salvation for us it is a part of righteousnesse For he is righteous saith the Scripture to forgive us but in that he himself found out a means to satisfie his Justice and after a sort to tie his righteousnesse to do this for us this is of meer mercy and grace for mercy is the beginning and first cause of our deliverance but yet mercy sees justice satisfied and so accomplisheth the whole work not with any wrong injury or offence to justice and with the help of it So we see our Lord Jesus Christ came to undertake this work the manhood of his own accord did not put himself to do it the Angels did not perswade him we did not intreat him or hire him Nay we nor any other creature had an hand in assigning him to it but the Father being offended with us and finding the way of his justice shut against us by our sins made a Covenant with the Sonne that he should undertake it and appointed it to be done by the way of taking our felsh resolving that that Person should be the raiser up of lost and fallen man to happinesse and felicity Now for the Offices themselves which Christ undertook we must learn them by the Titles which the Scripture giveth unto him These Titles are a Saviour a Redeemer a Mediator a Surety a Christ a Lord and in explicating these six Titles I shall sufficiently declare the Offices of our Lord. First I say he was a Saviour A Saviour is a Person that undertaketh to free any that are in distresse through the want of good things and the presence of evil from that misery under which they lie by taking away those evils from them and conferting those good things upon them Now he is therefore called by the name of Iesus which signifies a Saviour because he was to deliver his people from that misery whereinto Adam and themselves had plunged themselves removing those extream evils which lay on them and bringing unto them those great benefits wherof they were deprived Even among us when any City or Commonwealth is oppressed by a Tyrant who spoileth them of their Liberty and Lands and holds them in slavery and beggery if any person arise and put down that Tyrant and restore every man his Goods and Liberty free them from their miseries and restore them the free use of their Countrey and Laws this man is a Saviour of such a City so is the Lord Jesus to us Therefore is he frequently entituled The salvation of God Mine eyes have seen thy salvation and all the ends of the earth shall see the salvation of God and our God the God of our salvation So was he figured by all the Judges whom God raised up to help his people for it is said God raised them up Saviours which saved them out of the hands of their enemies and God raised them up a
behalf Christ prayers ex vi pretii we ex vi promissi He tenders to God all his promises and the ancient decrees and purposes Iohn 7. 13. 2. He addes his own desires that they may be accomplished Iohn 17. 24. 3. He makes answer to any thing which is objected against any of these as the devil is an Accuser so he is an Advocate 1 Iohn 1. 2. 4. Christ doth this constantly and earnestly Rev. 8. 21. 5. He tenders also your desires mixeth his incense with your odours and he tenders them as his own as truely as he bears your sins he prayes your prayers Christs Intercession 1. Began immediately upon the fall he began to be Intercessour when he began to be a Priest this was part of his Priestly Office Revel 13. 8. Heb. 3. 4. Before he came in the flesh he interceded vi pretii praestandi since he ascended into heaven he intercedes vi pretii praestiti 2. His Intercession was effectual in all ages of the world ever since there was a golden Altar and an Altar of Incense one referred to Christs oblation the other to his Intercession Heb. 7. 25. Rev. 8. 2. 3. His Intercession is of as great extent as all Gods promises and Christs purchase Lev. 16. 12 13. Ioh. 16. 24. 4. All the long prayers Christ hath made for the accomplishment of the promises and necessities of the Church God hath heard Zech. 1. 12 13. 3. 23. Ioh. 1. 41. see 22. Because 1. Christ hath with God the Father one and the same will Ioh. 10. 30. 2. Because of the acceptation of his Person Ephes. 1. 6. Cant. 5. 6. 3. They are all offered on the Altar of his Godhead Heb. 9 14. So Christs Priesthood hath two parts 1. The work of our Redemption 2. The applying of it By Intercession forus and then by bestowing his bloud upon us to purge our consciences and actually to justifie us for these two go still together that the whole work may be Christs The Effects of this Priestly Office 1. Satisfaction This is implied in all those places where Christ is said to lay down his life as a price for sin and to become an Atonement for our iniquities Justice is satisfied by declaring a due measure of hatred against sinne and a due respect of his honour who is wronged by it 2. Reconciliation with God God is reconciled with us in Christ. 3. Obtaining of Remission of sins 4. Communication of his Spirit and Graces By his stripes we are healed The Priestly Office of Jesus Christ is the greatest Magazine and Store-house of comfort and grace on this side Heaven to all Christians Paul opens and presseth it on the Hebrews labouring with unbelief the Priestly Office of Jesus Christ. Both the Kingly and Prophetical Offices of Jesus Christ are principiated in this Revel 1. 16 18. See vers 13. Antichristianism is an invasion on the Priestly Office of Christ the Masse that Incruentum Sacificium is a derogation to the Sacrifice of Christ their prayers to Saints to his Intercession their satisfaction to his Satisfaction The Pope is styled Pontifex maximus Christ did by one Sacrifice perfect for ever those that are sanctified This Office of Christ is set up out of meer love and compassion for the relief of distressed souls Christs princely Office is for terrour Psal. 2. there is a mixture of terrour in his prophetical Office The light shined in darknesse and the darknesse comprehended it not The Covenant of Grace is laid upon the satisfaction of Christ Heb. 9. 14 15. He made full satisfaction to Divine Justice for all our sins else the Lord might come on the Debtor if the Surety had not made full satisfaction to the Creditor Ephes. 5. 2. Christ did more fully satisfie God and Divine Justice then if all we had gone to hell and been damned to all eternity the debt was now paid all at once not by a little weekly the Divine Justice would have been satisfying not satisfied by us We are not able to make any Atonement for sin Micah 6. 6 7. Psal. 49. 7 8. The Jews to this day believe that God is atoned by Sacrifices the Papists that he is pacified by penance and works of Supererogation But God now rejects all those things of his own appointment Heb. 10. 3 4 5 6 7 8. and Christ is set forth as a propitiation for sinne through faith in his bloud The Arminians although in words for shew they professe the satisfaction of Christ yet indeed they no lesse then the Socinians deny and overthrow the satisfaction of Christ and the efficacy of his merit They place not the nature of Christs satisfaction in that he on the Crosse sustained the person of the elect for this they deny and so satisfied God the Father for them as if they had satisfied him in their own person But in that that he got the Father a right and will of entering into a New Covenant with men which he might make with them upon any condition as well of works as faith Also they deny that the end of the satisfaction or merit and death of Christ is the application of the reconciliation and remission of sins Sacrifices of the old Testament were 1. Living things 2. Not living but solid as bread 3. Not living and liquid as wine and oyl There was alwayes Destructio rei oblatae if it was a living thing it was slain answerable to which Christ is said to be a Lamb slain Heb. 9. 22. if it were not living and solid it was bruised so Christ was bruised for our iniquities if it was not living and liquid it was poured out so Christ. Some object against the equity of this How could God punish an innocent person for the nocent This was equal since all parties were agreed 1. God the Father Matth. 3. 17. 2. Christ Heb. 10. 7. There was the ordination of the Father and free submission in Christ. It is no injury to require the debt of the Surety Again Some object this How could Christ being one Person expiate the offences of so many thousands Adam by vertue of his publick capacity could ruine all Rom. 5. 15. to the end therefore Christ might much more expiate the offences of many because of the dignity of his Person And for this reason his sufferings though but temporary might compensate Justice for the eternal torments of sinners sith sufferings are not finite in their merit and efficacy though discharged in a short time Act. 20. 28. God was more pleased with his sufferings then displeased with Adams sin The Socinians make this the only cause of Christs suffering to be an example to us this is the lesse principal They say God may have that liberty which man hath a man may forgive his neighbour offending without satisfaction and so may God God could have pardoned sin without satisfaction Quid omnipotente potentius saith Austin But this way of Christs suffering was expedient First In reference
in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be given them not because Christ is true God with the Father but because God after his death raised him from the dead which he also foretold before and for this reason he was worthy to be believed in what he commanded or promised This is their Doctrine of justifying faith and justification as if Christ had come into the world and suffered such things for no other cause but that he might perswade us that an eternal reward is propounded to the obedient that being allured with the hope of reward we might obey him Bellarmine saith Justifying faith is not so much knowledge as assent and it is not a confidence of Gods mercy but an assent to all things which are contained in the Word of God Faith is more then a bare assent to the truth there is in it a fiducial acquiescence and a resting upon Jehovah as it is expressed in the Hebrew he rolled himself upon God as a man being weary of a burden casts himself and that upon something that sustains him Prov. 3. 5. Isa. 10. 20. 28. 16. 50. 10. The chief act of the soul in true faith wherein the essence of it mainly consists is a resting and relying upon Christ and him alone for the obtaining of favour and eternal life In respect of this property faith is oft called a believing in or on Christ and his name Iohn 3. 16 18 36. Iohn 6. 1. 5. 10. a trusting in Christ Ephes. 1. 12. a resting upon God 2 Chron. 14. 11. a resting upon his promise 2 Chron. 32. 8. a relying upon God 2 Chron. 16. 8. a cleaving and sticking close unto him Act. 11. 23. Mr Hilders on Psal. 51. 6. Lect. 83. There is in Faith First An act of acceptation one is willing to receive Christ on his own termes Secondly Of resignation it gives up the whole man unto Christ. The proper object of justifying faith saith Dr. Ames is not some axiome viz. God is favourable to me or my sins are pardoned but Ens incomplexum as they speak viz. Christ or the mercy of God in Christ and so the proper act of justifying faith is incumberâ— or acquiescere Christo. Not barely the promises but the person of Christ is the object of faith we are not to rest in the promises alone but to close with Christ in those promises Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits First Because that is the greatest gift in which God shews most love Ioh. 4. 10. Secondly He is the person in whom all good things are deposited Cant. 4. 10. 1 Iohn 5. 10. Thirdly The great thing the soul fals in love with is the person of Christ Cant. 5. Phil. 1. 23. It is a great dispute among Divines What is the proper object of saving faith Some say the Evangelical promise which holds out Christ others Christ himself in a strict sense only Christ himself is the object of saving faith Iohn 7. 37. No proposition nor promise saves me only Christ. The common object of faith is every revealed truth but of justifying faith as it justifies that is in the act of Justification Reconciliation in Christ with a certain confidence There is Fides quae faith which saves the soul this closeth with every divine revelation promise threatning story sides qua as it saves me closeth onely with Christ. Faith which saves the soul hath for its object the whole word of God but as it saves the soul it closeth only with Christ. There is nothing in Scripture but it hath relation to Christ the types and old Sacrifices were shadows of him the moral Law is preparative for Christ yea there is something of him in every story and miracle Faith is an instinct after union with Christ Iohn 5. 12. He lives in me by faith Iohn 11. 26. Gal. 2. 20. This receives Christ Iohn 1. 11. it is the condition of the Covenant and so the qualification of them which shall have interest in Christ and his benefits Iohn 3. 16. Acts 8. 37. 16. 31. Faith carries the consent of the whole man a Chron. 30. 8. Quid est credere nisi consentire He that would receive Christ must 1. Know that Christ is designed by God and tendred as a Saviour to him in the Gospel 2. Must consider the reality and fulnesse of the promise and give consent to this prose this is the very act of faith 3. None can thus receive Christ but those whose hearts the Lord hath opened to close with Christ Iohn 6. 36 37. Acts 16. 1. Man sell by self-exalting and ariseth in a self-abasing which is by beleeving 2. Faith is the only way to dissolve the plots of the devil we fell by beleeving the devil rather then God and rise by renouncing him and by beleeving in the grace of God in Christ. What is the act the soul doth when it beleeves There are three acts of faith Notitia Assensus Fiducia Mr. Hildersam saith The effence and being of justifying faith consisteth in four acts of the soul whereof the former two are acts of the understanding the other two of the will First I must know Christ aright and that which the Gospel revealeth to us concerning him Secondly The assent of the minde to this 1 Tim. 1. 15. Heb. 11. 13. Thirdly The consent of the will Iohn 1. 12. Fourthly A resting and relying upon Christ and him alone for the favour of God and eternal life Knowledge comes three wayes 1. By sense 2. Reason as that the part is lesse then the whole 3. From testimony which is faith and relies wholly on witnesse faith is weak when it relates to humane testimony yet there is no such knowledge as that of faith when it relates to the testimony of God that is more sure then sense or reason God is so wise as he cannot be deceived himself and so good as he will not deceive others Knowledge and faith are ordinarily all one in Scripture and joyned together as things inseparable Isa. 53. 11. Iohn 10. 38. Iohn 6. 69. Iohn 17. 3. 1 Iohn 3. 2. 4. 5. 13 19. A beleever is set forth by the terms of an enlightened man and wise man Ephes. 1. 18 19. I know whom I have beleeved Bellarmine saith faith is better defined by ignorance then knowledge Fides melius per ignorantiam quam per notitiam desinitur It captivates reason unto the word of God that is carnall and rebellious reason but the true light of reason is increased and augmented by it This knowledge which faith works in the heart is distinct and certain 2. Assent they beleeved God and the Prophets that is they gave assent and credit to it because of the authority of God who is most true and cannot deceive not for humane motives This assent is 1.
and obeying his voice cannot be without faith yet he may walk in darknes as in that place of Isaiah before quoted 2. The soul which hath the faith of adherence and wants that of evidence is in a justified condition many things have a reall being that have no visible appearing to us If one could not be justified but by faith of assurance then if one lose his assurance he loseth his justification 3. When faith of adherence hath attain'd to faith of assurance yet many times the assurance is lost Psal. 32. beg Psal. 51. 12. Christ on the Crosse had faith of adherence My God my God not clearnesse of evidence 4. When the soul hath lost the faith of evidence it cannot lose the faith of adherence the fire may be so smothered in ashes that there is no light yet it alwayes hath heat if there be fire Iob 15. 30. Psal. 44. 17. 5. The faith of adherence alwayes abiding and bringing the soul to heaven that soul though it want assurance is bound to praise God if thou wouldst be more thankfull for the faith of adherence the Lord would bring in strong consolation 6. Faith of adherence will certainly end in faith of evidence if thy soul have chosen Christ and thou wait for him thou shalt at last meet with him Faith layeth hold on the promise as being true affiance or hope expects the thing promised as being good B. Down of Justif. l. 6. c. 4. We beleeve things past present and to come but hope for things to come only We beleeve both promises and threatnings both rewards and punishments in the order set by God but hope onely for things desirable Robins Ess. Observ. 10. The end and great priviledge of faith is to bring us to everlasting life Heb. 11. 6. 1 Pet. 1. 9. Iohn 20. 31. Reasons 1. By faith we are made Sons Children 1 Iohn 3. 2. and so may expect a childes portion Faith makes us sons 1. In a juridical sense Iohn 1. 12. 2. In a moral and real sense 1 Pet. 1. 3. Secondly These are the terms of the eternal Covenant between God and Christ Iohn 3. 16. 6. 40. Heb. 9. 15. Thirdly It is the mother of obedience the way to be made happy is to be made holy Fourthly Faith begins the life which is perfected in glory 1 Iohn 5. 12. it anticipates heaven Rom. 5. 2. 8. 11. We should act faith in order to everlasting life First Accept Christ in the offers of the Gospel Acts 16. 32. Mark 16. 16. Col. 1. 21. Secondly Beleeve the great promises of heaven Heb. 11. 6. Consider 1. The riches of Gods mercy he will give like himself an infinite and eternal reward 2 Cor. 4. 17. 2. The sufficient merits of Christ Rom. 8. 32. Thirdly Get your own title confirmed 1 Tim. 6. 20. Fourthly Often renew your hope by serious and distinct thoughts Heb. 11. 1. Col. 3. 1. Phil. 3. 20. Fifthly Earnestly desire and long after a full accomplishment Rom. 8. 23. Faith is wrought by the Word Rom. 10. 14 15 17. Ephes. 1. 13. Acts 2. 41 47. 15. 7. 1 Pet. 1. 23. but besides the outward preaching there must be the Spirit within Intimus magister as Augustine cals him The word is but a moral cause or instrumenr whereby the Spirit worketh not necessarily but at pleasure 1 Cor. 3. 5. Faith is called the gift of God Ephes. 2. 8. Phil. 1. 29. the work of God Iohn 6. 29. See Iohn 6. 44. Ephes. 1. 19 20. The Word can do nothing without the Spirit the Spirit can work without means as in children and those that cannot hear God convinceth a man of his sinne and misery and need of mercy Iohn 16. 9 10 11. Rom. 3. 20. and then shews him that there is mercy and salvation to be had in Christ that he is a mighty Saviour able to free him from all evil and that he is tendred to him in the Gospel Isa. 55. 1 2. Matth. 11. 28. Iohn 6. 37. Iohn 7. 37. Act. 3. 26 38 39. discovers the infinite love of Christ his excellencies and the benefits we shall enjoy by him The Anabaptists say That faith is given not by means of the Word but by illumination and immediate working of the Spirit The Arminians say that preaching of the Word is able to beget faith in a man and to turn him unto God without the inward working and teaching of the holy Ghost usually the Word and Spirit go together 2 Cor. 6. 1. The preaching of the Gospel is called the rod of his power Psal. 110. 2. Some pretend above others to magnifie the Spirit and to be all for the Spirit yet vilifie the Word which is the means whereby to obtain the Spirit Cornelius and them that were with him received the Spirit by the Word Acts 10. 44. 1 Thess. 5. 19 20. Gal. 3. 2. The Ministery of the Gospel is called the ministration of the Spirit Manasseh his conversion 2 Chron 33. 11 12. was wrought by means of affliction setting home upon his conscience that word of God mentioned in the verse immediately preceding Affliction doth not convert without the Word either going before or accompanying it Psal. 94 12 36. Iob 9. 10 11. Faith is an excellent grace 2 Pet. 1. 1. It is a fruit of the Spirit Gal. 5. 22. The gift of God the work of God by an excellency Iohn 6. 29. an effect of Gods almighty power Ephes. 1. 19. A sign of Gods electing love Acts 13. 48. called the faith of Gods elect Tit. 1. 1. Justifying saving faith First It is the only condition of the Covenant of grace and life Beleeve and thou shalt be saved Secondly The grace that matcheth us to Christ Ephes. 3. 17. Christ is the great remedium and faith the great medium Thirdly It brings us to near relation with God Iohn 1. 12. Fourthly It is the instrument of Justification Rom. 3. 22 25 26 28. Rom. 5. 1. by it the righteousnesse of Christ is imputed Rom. 4. 3 4 5 16 22 24. and our sins discharged Acts 13. 38. Fifthly It is the grace which pleadeth with God and challengeth him of his word Gen. 32. 12. in which thou hast caused me to trust and gives God in Christ all the glory in the great work of salvation by a Mediator 1. Faith quickens the soul Gal. 2. 20. 2. Sanctifies it Acts 15. 9. by it we conquer sinne Rom. 8. 17. 15. 1. the devil Eph. 6. 16. the world 1 Iohn 5. 4. 3. By it we obtain what ever good we stand in need of and God hath promised Be it unto thee according to thy faith 4. It carries away the good of all Ordinances in the Supper by it we have communion with God the Word profited not because not mixed with faith 5. It comforts in all troubles Hab. 2. 4. in desertions when God hides his face Isa. 8. 15. Iob 13. 13. By faith we stand by faith we live by faith we
walk by faith we die by faith we are saved Faith is an infused not an acquired habit Grevinchovius saith That habitual faith is begot in us by frequent acts of faith proceeding from the special grace of God as by often acts of justice and liberality the acts of justice and liberality are produced in us This opinion of his is not only contrary to the Doctrine of the Schoolmen and Modern Divines both Papists and Protestants which with unanimous consent call Theological Vertues infused habits but also is subject to divers inconveniencies that place Heb. 11. 6 must needs be understood of the habit of faith for if it be to be understood of the act of faith it will follow that the regenerate when they sleep and do not actually beleeve do displease God and are not in a state of Grace That faith is the gift of God the Apostle teacheth Ephes. 2. 8. Phil. 1. 29. 2. 13. See Iohn 6. 44. To come to Christ is to beleeve in Christ witnesse Christ himself ver 35. Whether actual or habitual faith be in Infants Some call it efficacious faith some a principle others an inclination Some dislike the word habit that is more proper to faith grown and ripe the word seed or principle is better 1 Iohn 4. 9. Some think the Question about Infants beleeving is unnecessary and curious and that they must be left to the free-grace of God Mark 16. 16. Such places do not onely concern grown persons The Lord promiseth grace to Infants Isa. 44. 3. and glory Matth. 19. 14. 18. 6. compared with Mark 9. 36. See 1 Cor. 7. 14. Pelagians say Infants are saved by Gods fore-sight of those good works which they should have done if they had lived Augustine refutes this opinion 2 Cor. 5. 10. every one is to be saved according to what he hath done The Lutherans would have them saved by an actual faith though it be unexpressible Beza saith The faith of the parents is imputed to them by vertue of the Covenant of grace Mr. Down hath a Treatise of the faith of Infants and how they are justified and saved and goes much that way but denies that they have habituall or actuall Faith Whether Faith be in the Saints when they are translated into Heaven and see God face to face Some say there is a kinde of faith in the blessed Saints since they both beleeve things past all things which Christ hath done for our sake and things to come viz. the second coming of Christ the resurrection of the flesh the last judgment and the perfection of the Church and this knowledge of things past and to come depends upon the authority of God The office and imployment of faith shall cease though the nature of it doe not It is a great Question An sides justisicans in decalogo praecipiatur Whether justifying faith be commanded in the Decalogue Adam had a power to beleeve what God propounded as an object of faith the righteousnesse of Christ was not propounded to him it is commanded there therefore not directè because not revealed to Adam but redisctivé It stood not with Adams Covenant he was to be righteous himself not to look for the righteousnesse of another Adam in the state of innocency had a power of many things which in that state could not be reduced to act he had the affection of sorrow but could not mourn for want of an object so the Angels had a power to beleeve in Christ for their confirmation though Christ was not made known till the second Covenant There was a power then given not only to obey God in the duties of the first Covenant but to submit to God for the change of the Covenant when the will of the Lord should be not to submit to the change of the Covenant in man fallen is a sin Gal. 4. 21. therefore Adam had a power to submit to it Whether Faith or Repentance precede To repent is prefixed before beleeve Mark 1. 15. In the order of things repentance must needs be first in respect of the act of contrition acknowledgemement and grief for sinne the Law precedes the Gospel and one is not to be raised before he knows himself to be cast down And although saving Repentance considered compleatly according to all its acts be not without faith yet it precedes it according to some act Christians should indeavour to live the life of Faith First The necessity of it It is a Question An sine speciali Revelatione possumus credere mysteria fidei Whether without a special Revelation we can beleeve the mysteries of faith The Arminians cry down faith and call it Scripturarum tyrannidem Theologorum ludibrium and cry down all infused habits would have none but acquired There is a necessity of faith in respect of divers truths of Scripture that are to be beleeved 1. The resurrection of the body none of the Heathens beleeved this See Act. 23. 8. Matth. 22. 23 29. Some that profest the Christian Religion perverted this Doctrine of the Resurrection 2 Tim. 2. 18. the Disciples themselves were long in beleeving it Luk. 24. 11. Ioh. 20. 25. 2. The depravednesse of the soul and the enmity of natural reason to the things of God The Philosophers saw clearly the common principles of justice and injustice but not the corruption of nature Rom. 7. 7. The Wisdom of the flesh is enmity against God 3. The necessity of renovation of the soul and body the great Doctrine of Regeneration Iohn 3. 3. When our Saviour had brought Arguments to prove this Doctrine and answered Objections against it how blinde still is Nicodemus v. 9. of that Chapter 4. The necessity of a Mediator and that Christ is this Mediator 1 Tim. 3. 16. The Devils and damned beleeve these truths with a common faith But we need faith to beleeve these truths savingly 2. We need faith also to bring us unto God Rom. 5. 3. we cannot come to God but by Christ nor to Christ but by faith 3. To conform us to Gods Image Acts 15. 9. 4. Without the life of faith we cannot abide with God Matth. 11. 6. Heb. 3. 12. 13. 5. We cannot take fulnesse of delight and complacency in God but by faith Heb. 11. 6. we cannot please God nor he us till we beleeve The life of a Christian is to please God and to be well pleased with him Secondly What it is to live by faith 1. It is to beleive the goodnesse of all that which God commands as well as that which he promiseth and the real evil of all that evil he forbids as well as threatens The precepts of God are good and for our good as well as his promises Deut. 10. 12. Psal. 73. ult The Devils tremble at Gods threatnings but they beleeve not the evil of sin which he forbids for then they would not rebell against God 2. To look after those things principally that are future rather then the
joy as tumble themselves in ashes Blessed are the Mourners for they shall be comforted Secondly Study Sanctification he must follow after holinesse that will see God Psal. 50. 23. Constantly exercise Grace 1 Iohn 4. 16. Thirdly Renounce all confidence in your own Righteousnesse and labour to be found in Christ having his Righteousnesse Rom. 4. 5. Fourthly Often and earnestly beg for the Spirit of Adoption to seal thee up to the day of Redemption and to reveal unto thee the things that are freely given thee of God Fifthly Communicate thy fears and doubts to thy Brethren which be of understanding and can consider and observe the consolations of God given them CHAP. X. Whether Faith alone doth justifie GOD justifies judicially Christs bloud meritoriously Faith instrumentally Works declaratively Rom. 3. 24 28. Rom. 4. 5. Mar. 5. 36. Luke 8. 50. Act. 13. 39. The Papists Socinians and Remonstrants all acknowledge Faith to justifie but by it they mean Obedience to Gods Commandments and so make it a Work and not consider it as an instrument receiving Christ and his promise A Papist a Socinian a Protestant saith We are justified by faith but dispositive saith the Papist conditionaliter saith the Socinian applicativè saith the Protestant Faith justifieth not as a quality or habit in us as the Papists teach Ipsa fides censetur esse justitia for so it is a part of Sanctification but as it is the instrument and hand to receive Christ who is our righteousnesse much lesse as it is an act as Socinus and his followers teach as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere did properly justifie if we should be justified by it as it is an act then we should be justified by our works and we should be no longer justified actually then we do actually believe and so there should be an intercision of Justification so oft as there is an intermission of the act of faith but Justification is a continued act We are justified only by faith for what else in Scripture mean those many negatives not by works Rom. 9. 11. Gal. 2. 16. Titus 3. 5. not of works Rom. 11. 6. Ephes. 2. 9. not according to works 2 Tim. 1. 19. without works Rom. 4. 6. not through the Law Rom. 4. 13. not by the works of the Law Rom. 3. 20 without the Law Rom. 3. 27. not but by faith Gal. 2. 16. How can a man be justified by his works when he himself must be just before the works can be Gen. 4. 4. Good works make not a man good but a good man makes a work good and shall that work which a man made good return again and make the man good When we say Faith alone doth justifie we do not mean fidem solitariam that saith which is alone neither do we in construction joyn sola with fides the subject but with Justification the predicate meaning that true faith though it be not alone yet it doth justifie alone even as the eye though in respect of being it is not alone yet in respect of seeing unto which no other member doth concurre with it it being the only instrument of that faculty it is truly said to see alone so faith though in respect of the being thereof it is not alone yet in respect of justifying unto which act no other grace doth concur with it it being the only instrument of apprehending and receiving Christ is truly said to justifie alone When we say by faith only this opposeth all other graces of the same order but not the merits of Christ or the efficacy of Gods grace the Apostle Rom. 4. makes it all one to prove a man justified by Grace Christ and by faith It is to be considered as alone in the act of Justification but not in the subject justified therefore that is a reproach cast on Protestants to call them Solifidians What the judgement of the Catholicks before the Councel of Trent was in this matter of Justification B. Carlton proves out of Contarenus We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousness all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and his sufferings by the price and merit whereof we are justified saved and stand as righteous in Gods sight and as it hath a special respect and relation thereto Mr. Gataker against Saltmarsh Shadows without Substance pag. 56. In the Covenant of Works Works are considered as in themselves performed by the parties to be justified and in reference unto ought done or to be done for them by any other whereas in the Covenant of grace Faith is required and considered not as a work barely done by us but as an instrument or mean whereby Christ is apprehended and received in whom is found and by whom that is done whereby Gods Justice is satisfied and life eternal meritoriously procured for us that which carrieth the power and efficacy of all home to Christ. Object Faith is a Work therefore if we be justified by Faith then by Workes Answ. With Faith we must joyn the object of it viz. Christ Fides justificat non absolutè sed relativè sc. cum objecto non efficiendo sed afficiendo applicando The Scripture saith We are justified by faith and through faith but never for faith or because of our faith per fidem ex fide non propter fidem We can only be justified by that righteousnesse which is universal and compleat faith is a partial righteousnesse Phil. 3. 9. and as imperfect as other graces Object Gal. 2. 16. Knowing that a man is not justified by the works of the Law but by the faith of Iesus Christ. Answ. But is adversative that is by faith alone 2. Only faith receives Christ and a promise Faith justifies by the meer ordination of God that on the receiving of Christ or resting on him we shall be justified The proper act of faith which justifieth is the relying on Christ for pardon of sin To justifie doth not flow from any act of grace because of the Dignity and Excellency of that act But because of the peculiar nature that it doth receive and apply Therefore to receive Christ and to believe in him is all one and faith is alwayes opposed to works Bellarmine objects That to apply is a work or action It is true it is a Grammatical action but a predicamental passion But saith Bellarmine Love layeth hold on Christ and by love we are made one but yet there is a difference love makes us one with Christ extramittendo faith intramittendo and besides love joyneth us to Christ after we are made one by faith so that it cannot justifie us Paul and Iames do not contradict one another
Paul sheweth what is that which justifieth and Iames sheweth what kinde of faith justifieth viz. a lively effectual faith Iames sheweth that faith justifieth Quae viva Paul sheweth that it doth not justifie Qua viva which is a great difference though the Remonstrants scoffe at such a nicety Who would give a Lemmon-paring for the difference Whether Sanctification precede Justification Bishop Downame in his Appendix to the Covenant of Grace doth oppose my worthy Tutor M. Pemble for holding this opinion but perhaps a distinction may solve all As Sanctification is taken for the act of the holy Ghost working holinesse into us so it goes before Faith and Justification so the Apostle puts it before justifying saying 1 Cor. 16. 21. But ye are sanctified justified but as it is taken for the exercise of holinesse in regard of amendment of heart and life so it follows Justification in nature but it is joyned with it in time The Apostle Rom. 8. 30. placeth Vocation before Justification which Vocation is the same thing with the first Sanctification or Regeneration See Act. 26. 18. CHAP. XI Of Sanctification HAving spoken of the relative Change or of our State in Adoption Justification I shall now speak of the moral Change of our Persons and Qualities in Sanctification Although we distinguish between Justification and Sanctification yet we acknowledge that they are inseparable and that one doth necessarily follow the other To sanctifie sometimes signifies First To acknowledge the holinesse of a thing so God is said to sanctifie himself and his own name or to use it according to its holinesse so we are said to sanctifie the Lord and the Sabbath-day that is use it holily Secondly To make holy so a person or thing may be said to be made holy three wayes 1. When it is separated from a common use 2. When it is devoted to God made peculiar to him so one might sanctifie a house or beast 3. When it is cleansed and purged from all filthinesse and naughtinesse In the two first senses it is opposed to common and prophane in the last to unclean in Scripture such are goods houses the Temple What Sanctification is Some describe it thus It is the Grace of God dwelling in us by which we are inabled to live a holy life It is a supernatural work of Gods Spirit whereby the soul and body of a beleever are turned to God devoted to him and the image of God repaired in all the powers and faculties of the soul. It is a resolution of will and endeavour of life to please God in all things springing from the consideration of Gods love in Christ to mankinde revealed in the Gospel Sanctification is a continued work of the Spirit flowing from Christ as the Head purging a man from the image of Adam and by degrees conforming us to the image of Christ. 1. It is an act of the Spirit The special work of the Father is Creation of the Sonne Redemption of the holy Ghost Sanctification The Father proposed and plotted the work of Reconciliation Christ undertook the service but the Spirit is the Unction that takes away all enmity that is within us The Spirit dwels in the Saints virtually and operatively by his Gifts Graces Comforts and by exciting them Some dislike that passage of Luther Habitat ergo verus Spiritus in credentibus non tantum per dona sed quoad substantiam though others of our Divines follow him The Spirit of God is the efficient cause of Sanctification The sanctified are called such as are in the Spirit and walk in the Spirit If we mortifie the deeds of the flesh by the Spirit we shall live If any be led by the Spirit he is the Son of God and if any have not the spirit he is none of his Eze. 36. 27. The holy Ghost useth the Word of God the doctrin of the Gospel as its immediate instrument to work this holiness of heart and life Christ sends his Spirit that by the Word works faith and all Graces An act of the Spirit flowing from Christ as the Head common works of the Spirit flow not from Christ as the Head Iohn 1. 16. Col. 1. 19. Christ is the common treasury of all that Grace God ever intended to bestow 1 Iohn 2. 20. the intendment of union is communication 2. A continued work of the Spirit to distinguish it from Vocation Conversion Regeneration it is stiled Vocation because it is wrought by a heavenly Call Conversion because it is the change of a mans utmost end Regeneration because one receives a new Nature and new Principles of action The carrying on of this work in blotting out the image of old Adam and by degrees introducing the image of Christ is Sanctification 2 Cor. 7. 1. therefore we must have supplies of the Spirit Psal. 92. 10. Sanctification is answerable to original corruption and intended by the Lord to be a Plaister as broad as the sore That was not one sinne but a sinne that had all sinne so this is not one distinct Grace but a Grace that comprehends all Grace It is called the new man in opposition to the old man because it makes us new changing from the natural filthinesse of sinne to the righteousnesse and holinesse whereof we were deprived by the fall of Adam and to note the author of it which is the Spirit of God working it in us called the holy Spirit because he is so in himself and works holinesse in us the Divine Nature because it is a resemblance of that perfection which is in God and the image of God for the same cause because it maketh us in some degree like unto him The moving cause is the consideration of the love of Christ to mankinde revealed in the Gospel the matter of it a resolution and constant endeavour to know and do the whole will of God revealed in his Word Psal. 119. 30. 73. 10. the forme a conformity to Gods Law or whole will so revealed Psal. 119. the end principal to glorifie and please God secondary to attain his favour and eternal happinesse The extent must be in all things the subject of it is the whole man the whole soul and body Sanctification reacheth to the frame of his heart David hid the Law of God in his heart the inward man therefore called a New-Creature and outward Conversation therefore called a living to God 1 Thess. 5. 23. The Parts of it are two Mortifying and Crucifying the old man with its lusts and affections quickning the new man bringing forth the fruit of the Spirit The Properties of it 1. It is sincere 2. Constant therefore it is called a walking in the way of the Lord. 3. Imperfect here 4. Grows and proceeds toward perfection A godly life is distinguished 1. From the false goodnesse of the Hypocrite for that is willing sometimes to do Gods will not with such a setled will as to indeavour it and willing in some things not in
wisdome he doth nothing rashly but knows how to order all things for the best his will is a wise and holy will the rule it self Good is the word of the Lord said Hezekiah when ill tidings came 3. His will is good to thee All the wayes of God are mercy and truth he aims at the good of his even when he corrects them 4. Consider that this God which hath laid this upon thee affords thee all the good things thou enjoyest thou hast one crosse and perhaps ten thousand mercies all these come from the same hand Iob 2. 10. 5. This God beares with thee every day else what will become of thee II. From our selves We have reason to stoop to Gods will even when he pleaseth to correct us because 1. We have provoked him by our sins to strike us and have deserved farre more evil then we suffer 2. We cannot ease or any way deliver our selves from miserie by murmuring This is 1. A worthy service a childe that quietly bears the stripes which his Father sometimes laies upon him pleaseth his Father as much as he that readily goes about the things he is bidden Christ himself learnt obedience by sufferings The principall part of his merit stood in that he submitted himself to be made of no reputation and became obedient even to the death of the Crosse. 2. It is a most profitable dutie turning evil into good and making evils easie to bear and procuring a safe and speedy issue out of evil 3. From the grace of patience it self 1. The necessity of it thou canst not live without it we cannot perform a duty mortifie a lust bring forth fruit without patience the good ground brings forth fruit with patience 2. The excellency of this grace it makes thee most like to God it is a great part of his Image to Christ he was patient to death 1 Pet. 3. 3 4. it will make one enjoy himself in the worst times Luk. 21. 19. it will be helpful to all graces and duties make thee an amiable Christian it will strengthen thy faith subdue thy flesh in thee bridle thy tongue Magna praecipua virtus est patientia quam pariter vulgi voces publicae Philosophi oratores summis laudibus celebrant Lactant. l. 5. de Iustitia 4. From the things we suffer the right consideration of the nature of Afflictions 1. Afflictions whether upon the Soul State Friends Name are no evidences at all of Gods displeasure for they are the lot of all Gods people his dearest servants Prov. 3. 12. Iob 7. 17 18. Heb. 8. 6 7. 8. 2. God really intends his peoples good and doth them a great deal of good by afflictions Heb. 12. 6 7. 1. Hereby Christ makes all his people conformable to himself Rom. 8. 28. 2. He purgeth out the reliques of corruption takes down our pride self-love love of the world 3. He exerciseth abundance of grace in his people 1 Pet. 1. 7. 4. Makes them grow in grace more heavenly-minded 3. God will uphold thee in afflictions 1 Cor. 10. 13. 4. We shall have a most seasonable and merciful deliverance out of afflictions Psal. 34. 19. and God will do his people good according to their afflictions leave in them an excellent frame of spirit Iob and David were rare men after afflictions God makes the hearts of his people more holy and chearful after most of all do they finde the fruit of their afflictions when they come to heaven for though that be given of free-grace yet God rewards them proportionably to their good services and afflictions 2 Cor. 4. 17. If we suffer with Christ we shall reign with him Means to get patience First The frequent Meditation of the former Motives studie those Arguments Secondly Get faith study to know thy interest in Christ 1. Know the nature of the Covenant how fully and freely Christ offers grace to thee 2. Give thy consent that Christ should be a Saviour to thee that he should sanctifie thee as well as pardon thy sinne Faith is an assent to the truth and consent to the goodnesse of it that Christ should be my Saviour Psal. 112. 7. Peace Peace in the general notion and nature of it is the correspondency or harmony of one thing to another working in its proper place to the common end the good of the whole It is a kinde of sweet divine and heavenly concent harmony or beauty of things subordinate one to another D. Gauden If the world be a Ring peace is the Diamond of it The Hebrews use it often for all prosperity of soul and body they use Shalom in their letters and say ordinarily Peace be to this house that is All happinesse attend you It was Henry the 7th usual Preface in his Treaties That when Christ came into the world Peace was sung and when he went out of the world Peace was bequeathed Sir Francis Bacon The Apostolical Benediction is Grace and Peace More properly it signifies Concord Unity and Reconciliation Firm and stable peace is and must be the fruit of righteousnesse Heb. 7. 1 2. first King of Righteousnesse then of Peace Isa. 48. 18. Jam. 3. 18. Righteousnesse is the qualification of the person to whom God will grant peace it takes away all the matter which provokes God to wrath No peace is to be had without Christ Isa. 48. ult all peace by him 1. With God Rom. 5. 1. 2. In our own consciences 3. With all the cereatures Ezek. 34. 25. Hos. 2. Perseverance All agree that perseverance is necessary to the end that one may be saved Mat. 10. 22. The negative may be gathered from the affirmative That no man therefore shall be saved which shall not continue to the end Heb. 3. 14. But all do not agree what is the ground of perseverance and to whom it belongs Reasons and Grounds of the Perseverance of Gods people 1. The eternal love of God Psal. 103. 17. Iohn 13. 1. he loves his people with an everlasting love Rom. 8. 38 39. See Iohn 10. 28 29 30. 11. 29. 2. The Covenant that is betwixt God and them is a stable and everlasting Covenant Ier. 31. 31. 32. 40. Hosea 2. 19. 2 Samuel 23. 5. the Covenant made at first with the Angels and Adam might be broken but this cannot Christ is the Surety of it 3. The Union between Christ and the faithfull is indissoluble Iohn 14. 19. 1 Iohn 5. 11. 4. The Intercession of Christ for them Heb. 7. 25. Luke 22. 31. Iohn 17. 11 20. God the Father hears him alwaies Iohn 11. 42. Object Though Christ have purchased the Spirit and bestowed it upon us yet we may cast off the Spirit Answ. We have the witnesse of the Father Isa. 59. 21. and of Christ Ioh. 14. 16. that the holy Ghost shall never depart from us St Augustine hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every
immediate Parents be believers only in shew Answ. 1. The profession of the faith is sufficient 2. Children have right to Baptism by vertue of the first Covenant with Abraham in whom we have as true an interest as the Jews ever had Act. 8. 12 13 38. with 10. 47. Gal. 3. 29. Rom. 11. 17. So that the wickednesse of the immediate Parent doth not prejudice the right of the childe for then Hezekiah should not have been circumcised because he had a wicked father Master Lyfords Principles of Faith and good Conscience Chap. 49. Object The children of the faithful only are to be baptized because only those Infants are judged to be in the Covenant and only holy Answ. 1. We are not to regard the ungodlinesse of such as are their natural Parents of whom they were begotten but the godlinesse of the Church in which and of whom they were born for the Church is as it were their mother 2. We must consider not only their immediate Parents but their fore-fathers and ancestors which have led a godly life Rom. 11. 16. By the name of root in that Nation of the Jews he doth not understand the next Parents who peradventure were prophane and ungodly but those first Parents of that people viz. Abraham Isaac and Iacob to whom the promise was made and the Covenant confirmed They are to be baptized who in charity may be thought to be in the Covenant Such are all that professe them to be of the Christian faith and also their children Act. 10. 45. 1 Cor. 7. 14. D. Gouge his Catechism Parents being in the Church by the profession of Christian Religion their children are within the Covenant Ezek. 18. 20. So that the impiety of the Parents prejudiceth not the childe that is born in the Church 2. By Parents are to be understood not those alone of whom children are immediately begotten and born but their Progenitors and Ancestors also who feared God and lived in the Church though many generations before For God made not his Covenant with Abraham and his immediate seed only but with all his seed after them in their generations Gen. 17. 7. Lastly Be the next Parents whosoever they will be yet their children being born in the Church the Church is their mother and the faith and piety of the Church investeth such as are born in her unto the Covenant Down of the faith of Infants Either by Baptism men are admitted into the particular Church or the whole Church or no Church but not into the particular Congregation no man is baptized into the particular Congregation it is not the seal of the particular Covenant therefore it is into the whole or none If a Heathen be converted in a Congregation first he receives Baptism afterward is admitted a member of the particular Congregation M. Huds Vindicat. c. 5. See him c. 6. p. 134 142. A baptized person is baptized not to that particular Church onely but to all Churches and in every particular Church where he cometh he hath all the priviledges of a baptized person All circumcised persons had right thereby to eat the Passeover in any society Exod. 12. 4 48. Deut. 16. 1 2. In the place where God should choose to put his name there so all baptized persons have right to the Lords Supper in every Church where God hath set his name M. Ainsworth to M. Paget Sealing the promise by an initial Sacrament is not onely in reference to a particular Church either National or Congregational but principally in reference to the Catholick Church Churches Divine Warrant of Inf. Bapt. M. Ball in his Catechism hath this passage Baptism is a Sacrament of our ingraffing into Christ Communion with him and entrance into the Church for which he citeth Matth. 28. 19. Acts 8. 38. And afterwards explains himself It doth saith he solemnly signifie and seal their ingraffing into Christ and confirm that they are acknowledged members of the Church and entred into it And that we are thereby admitted members not of a particular Congregation but the Catholick Church appears because we are baptized into one body 1 Cor. 12. 13. See M. Huds ib. Quaest. 2. p. 239. See p. 238. Whether the children of Infidels viz. Jew◠Turks and Pagans may be baptized Baldwin a Luther an Cas. cons. l. 4. c. 8. cas 8 maintains it lawful to baptize the children of professed Infidels if jure belli or the like way they come to be under the power of Christians but he saith Si Infans valetudinis sit satis firmae utile est ut prius in principiis doctrinae Christianae instituatur quà m ad Baptismum afferatur Rivet on Gen. 17. allows the baptizing of the children of meer Pagans if they be in the power of Christians to dispose of them as their own in that Abrahams servants bought with money or born in his house were to be circumcised There is a large promise to Abraham stretching Covenant to his seed not only to the children of his own body and to his proselyte servants but also to all them that were born in his house or bought with money Gen. 17. 12 13. which happily may grant so much liberty to a Christian Sponsor that if a stranger or wicked man should give him his childe from his infancy to be brought up as his own it may be baptized as his own Whether the children of Papists may be baptized Many hold that the children of Papists being either offered by them or in the tuition of others are not to be excluded from Baptisme since the Papists though grosly erroneous do professe the substance of Christian Religion Baptism celebrated in the Church of Rome is true Baptism because albeit the Papacy be not the true Church yet the true Church is in the Papacy God preserving the remnants of it in the middest of the bowels of Antichrist Attersol of the Sacrament lib. 2. cap. 3. See cap. 6. Vide Balduinum de Cas. Consc. lib. 4. cap. 8. Cas. 7. I dare not wholly take away the name of a Church from Rome I know that Antichrist shall sit in the Temple of God That Baptism cannot be administred out of the Church And when the entire form of Baptism is observed St Augustine is resolved Non haereticus sed haeretici manu Christus baptizat Therefore the Councel of Nice determined very gravely That there should be no rebaptization of such as were baptized by hereticks Doctor Hampton in his Sermon on 1 Iohn 2. 19. Although there be many devises of men sinfully annexed to Baptism in the Church of Rome and some wicked opinions erroneously held concerning it among them yet Baptism both was there Rom. 6. 34. 1. 7. as Gods Ordinance before these corruptions and errours and so hath been continued in that Church to this day and ought also still to be retained the corruptions only and the errors being renounced and rejected Iohnsons Christian Plea ch 3. p. 53. There is one Baptism as there was
Christ consented to all this he voluntarily came into the world to save sinners he hath paid the ransome hath promised that those which come to him he will in no wise cast away Means to get and improve or strengthen faith 1. To get it 1. Labour to see your selves in a lost condition 2. Know that there is no way in the world to save you but by Christ. 3. Bewail your condition to God tell him that you are a lost creature and say Lord help me to believe 4. Plead the promises there are promises of grace as well as to grace say Lord thou hast said thou wilt be merciful and why not to me 5. Wait upon God in the use of the means hearing and the like Rom. 10. Acts 10. 44. 2. To improve and strengthen it You that have faith labour to improve it 2 Thess. 1. 3 4. I shall premise four Cautions 1. There is a common dead faith an ungrounded presumption gotten by the devil and mens false hearts which is rather to be destroyed then increased When men put all their confidence in Christ and yet can live in all kinde of ungodlinesse whereas true faith is wrought by the Spirit of God and brings forth a holy life 2. Among true believers there are several sizes as it were of faith some are strong and some weak in the faith 3. The weakest faith if true will certainly save the soul the weakest believer is united to Christ adopted reconciled justified hath the Spirit all promises belong to him and shall partake of glory 4. There is none of Gods servants in this world do attain so much faith as they might the Apostles Luke 17. 5. make this their joynt Petition Lord increase our faith 1. It increaseth in the use of it To him that hath shall be given Spiritual things increase by exercise 2. Diligently attend on all the Ordinances and treasure up experiences 3. Study thy self daily see what a wretched worthlesse creature thou art what a dead barren heart thou hast real self-abhorring makes a man to hang on Christ. 4. The more thou knowest Christ the more thou wilt believe in him Psal. 9. 9. study to know Christs person Offices the tenour and indulgence of the Covenant of Grace 5. Labour to get some evidence of the work of faith in thee that thou art in a league of love with Christ if the wayes of Christ be sutable to thy Spirit and the bent of thy heart be against all sins and especially thy bosome sinne it is a good sign 6. Remove all impediments II. Repentance It is taken sometimes largely and so it comprehends all the three parts of Conversion Contrition Faith and new Obedience 2. Strictly for contrition alone Act. 13. 24. In General it is a turning from sinne to God Or thus It is a supernatural work of Gods Spirit whereby the humbled converted sinner doth turn from all sinne with grief and detestation of it because thereby God is offended and to the wayes of God loving and embracing them and resolving to walk in them for the time to come 1. The efficient cause or authour of repentance is Gods Spirit Acts 1. 51. 11. 18. 2 Tim. 2. 18. it is a supernatural work such a work as never is nor can be wrought in any but by the almighty work of Gods Spirit in a way above corrupt nature Ier. 31. 18 19. A man can do something toward legal duties but one hath no principle for evangelical duties but something against them 2. The Subject in whom this grace of repentance is found say some is an humbled and converted sinner 1. Humbled that is legally sensible of the misery it is brought to by sinne 2. Converted that is by God one whose inward man is changed Ezek. 25. 26. Repentance seems rather to precede conversion Act. 3. 19. though full Repentance be Conversion 3. The general nature of it a turning with the terms from which and to which an aversion from sin and a conversion to God Ioel 2. 12. Ezek. 16 lat end 4. The manner of it with detestation of sinne with delight in Gods will and wayes Hos. 14. 8 Surely shall one say in the Lord I shall finde righteousnesse and peace It is a mournâ—ng for sinne as sinne as it is offensivum Dei aversivum à Deo as it is an act of disobedience an act of unkindnesse There are several kindes of Repentance 1. Antecedent which goes before Remission and Justification Acts 2. 38. 3. 19. 8. 22. 2. Consequent Repentance melting of the heart toward God after assurance of pardon Luke 7. 47. 1 Tim 1. 12 13 14. Ezek. 16. ult Initial Repentance when one is converted Act. 8. 22. 2. Continual Rom. 7. 24. Iohn 13. 10. 3. Personal or Ecclesiastical Some say the parts oâ— Repentance are to eschew evil and do good Psal. 34. 15. Isa. 1 15 16. 55. 7. Amos 5. 15. Rom. 12. 9. In sinne there is an aversion from God and a conversion to the creature 2. In repentance there must be an aversion from the pleasures of sinne and a returning to Communion with God The vertue and grace of Christ is not onely to mortifie but vivifie Rom. 6. 11. Sinne must be mortified before the image of God can be superinduced into the soul Col. 1. 13. In renouncing of sinne four affections are to be exercised true humiliation is begun in fear continued in shame carried on in sorrow and ends in indignation 1. Fear ariseth from application of the curse to the provocation we compare the sins we have committed with the threatnings of the Word Iob 22. 23. Heb. 12. 28. Shame ariseth from comparing filthinesse Psal. 73. 22. Ezra 9. 6. Rom. 6. 21. Sorrow ariseth from thoughts of Gods goodnesse and our own unkindenesse Zach. 12. 10. Ezek. 36. 31. Luke 7. 47. Indignation the highest act of hatred ariseth from the unsutablenesse of it to our interest in Christ Isa. 30. 22. Hos. 14. 8. Rom. 6. 2. Fear looks on sinne as damning shame looks on it as defiling sorrow looks on it as offensive to God indignation looks on it as misbecoming our profession In turning to the Lord 1. There is a serious and solemn consideration of our state and danger out of Christ Psal. 22. 27. 119. 59. Hab. 1. 5. 2. A firm resolution Luk. 15. 18. Psal. 32. 5. 119. 106. 3. A mutual exercise of holy affections desire hope and delight Psalm 119. 49. 4. A consecration or resignation of our selves to God Rom. 12. 1. 2 Cor. 5. 16. 5. A constant care of making good our ingagement Prov. 23. 26. Hos. 5. 4. Dr Twisse against Corvinus saith there are three parts of Repentance The Confession of the mouth Contrition of the heart and Amendment of life M. Calamy on Acts 17. 3. p. 37. saith it consists in five things 1. There must be a true and right sense of sinne as to Gospel-faith there must be a true sight of Christ Iohn
Marks of the growth of grace 1. It is a proportionable growth a growth in all the parts our faith is sutable to our knowledge our love to our faith and practice to both 2. Constant at least in our desires and endeavours 3. It will grow against all hinderances The infallible Signs of growth in grace are these 1. When we grow more spiritual 1. In our aims when we have pure intentions in every action 2. In our duties when the minde is more enlightened to minde spiritual duties and to resist spiritual temptations when we oppose thoughts and lusts not only morally but spiritually evil and when we relish the more spiritual part of the Word 1 Cor. 10. 6. 3. In our motives when we resist sin not because it will damn us but because it is against Gods law purity and defiles us 2. When we grow more solid and judicious 1 Cor. 13. 11. Phil. 1. 9. Growth is not to be measured by the intensnesse and vigour of the affections that is more in young Christians 3. When we grow more humble by long experience reflexive light is increased one is more able to look into conscience and see his own defects Prov. 30. 2. The lowest degree of growth in grace may be discerned by two Marks 1. By longing for food 1 Pet. 2. 2. 2. By being humbled for want of growth Mark 9. 24. It is a good degree of our growth in grace to see how much we want There is difference between growth in gifts and graces 1 Cor. 1. 5 7. Many in these dayes grow in gifts gifts are for others and but for this life growth in gifts often puffeth up but growth in grace humbleth A Christian may grow either quoad amplitudinem scientiae or efficaciam scientiae the enlargement of his knowledge may be both in respect of the matter he may know more things then he did as also in the manner more clearly evidently and firmly then he did or else in the efficacy of his knowledge he knoweth them more practically 2. Means of our spiritual Growth 1. General the Word 1 Pet. 2. 2. it is compared to rain Deut. 32. 2. and such things as will further growth Isa. 55. 5 11. milk Children never grow so much in so short a time as when they are sed with milk sincere milk not mixed with errour 2 Cor. 2. ult 2. Particular Helps 1. We should labour to live under the means of growth and prize them Zech. 4. 12. the Sacrament is a strengthening Ordinance 2. We should overcome our lusts Iam. 1. 21. 1 Pet. 2. 2 3. The good ground hears the Word with a good and honest heart 3. We should be daily questioning our selves how we do grow 1 Cor. 12. ult Heb. 6. 1. 4. Be often in the use and exercise of that grace wherein we desire to grow 1 Tim. 4. 14 15. the right hand and foot are stronger because they are more used improve thy knowledge by teaching others and zeal when the name of God is dishonoured and faith by depending on God in all occurrences by applying the promises exercise repentance 2 Cor. 7. 7. humility God gives grace to the humble self-denial love that sets obedience on work 2 Cor. 5. 5. Constant prayer for Gods blessing on the Word and all other means Iude v. 20. The Disciples said Lord increase our faith Luk. 17. 5. Praying Christians will certainly be growing Christians Strength of grace is discovered by two things 1. When duties are easie Rom. 15. 20. 2. When crosses are light Bonds and afflictions abide me where ever I come saith Paul yet none of these move me Strength is an ability of working powerfully we must have it from Christ Isa. 45. 24. Col. 1. ult All graces shew their vertue and efficacy two wayes 1. When they strongly and lively produce their own acts as a strong assent and most firm and fixed acknowledgement of any truth shews a strong faith 2. By a laborious and earnest resisting their contrary as a strong casting away and loathing and abhorring doubting conceits shews faith also to be strong Christ by his Spirit 1. Increaseth graces in us faith love humility self denial 2. Acts the graces received Cant. 4. 16. Rom. 7. 18. 3. Brings to our mindes the truths of God and former works of God Heb. 12. 5. 4. Renews our comforts and freshly imprints the love of God upon the soul Rom. 5. 5. 1 Iohn 2 6. Obedience flows from love so he strengthens us We should labour to grow First In knowledge Hos. 6. 3. Grace increaseth by the knowledge of God Isa. 11. 18. 2 Pet. 1. 2. 2 Pet. 3. 10. our fairest portion in heaven is the satisfaction of our understanding in the knowledge of God Psal. 17. 15 Knowledge is the great promise of the New Covenant Ier. 31. 34. We should grow in the knowledge of the truths of Christian Religion of God Christ the Sacraments Justification Sanctification and labour to get a powerful practical experimental knowledge of these truths know the power of Christs death and resurrection Phil. 3. 10. Knowledge is the first and chief part of Gods Image Col. 3. 10. See Chap. 1. 10. Growth in knowledge is rather to be reckoned by the degrees of knowledge then by the objects and matters known Prov. 4. 18. I know God and Christ more practically savingly the Covenant more distinctly Heb. 6. 14. We must not from an expectation of new light be hindered from being establisht in the present principles Secondly In faith Matth. 9. 24. Luk. 17. 5. Rom. 1. 17. because faith of all graces is most defective things in Religion are so rare and excellent and most assaulted by Satan and growth in all other graces depends on the increase of faith See Luke 17. 5. We should labour to grow in the assurance of faith Heb. 6. 14. in the exercise of it Heb 10. 38. Gal. 2 20. 1. The people of God here must live a life of holinesse as our faith is so is our conversation 2. Must bear Christs Crosse as our faith is so will our carriage be under the Crosse Iohn 11. 14. 3. They should be full of peace and joy this will be according to our faith Lastly We should search and finde out what our wants are that we would fain have supplied there what we stand in need of we partake of the body and bloud of Christ for the supply and augmentation of those graces we stand in need of Luke 18. 40. The Sacrament is a Grace-increasing Ordinance consider what graces therefore are most defective in you and come to Christ for a supply of them Quest. Whether the Communicants ought to come fasting It is superstitious to think it irreverent receiving if a man have eaten any thing before Christ instituted it after Supper The Papists take it in the morning and fasting it cannot then be called the Lords Supper since it is rather a breakfast II. Directions for our carriage in the Duty By faith
comforts of this life so farre as comlinesse and necessity will permit that we may be more seriously humbled before God and more fervent in prayer 1 Cor. 7. 5. Ioel 2. 14 15 16. Dan. 9. 1 2 3. 10. 1 2 3. Ezra 8. 21. It hath the name of Fasting from one most sensible part viz. the abstinence from food denominating the whole exercise We must abstain 1. From bodily labours and worldly businesse For the time of the Fast hath the nature of a Sabbath It is called by the Prophet Ioel a solemnity or day of prohibition Ioel 1. 4. 2. 15. wherein men are forbidden to do any work as the Lord expoundeth that word Lev. 23. 36. Deut. 16. 8. 2. Food there must be a total abstinence from meat and drink so farre as our health will permit 2 Sam. 3. 35. Ezra 9. 6. Esth. 4. 16. Ion. 3. 7. Act. 9. 9. 3. From sleep in part David lay upon the ground all night 2 Sam. 12. 26. See Esth. 4. 3. Ioel 1. 13. 4. From costly attire Exod. 33. 5 6. heretofore they wore sackcloth and lay in ashes and used all those actions which might humble them in Gods presence 5. Carnal delights Ioel 2. 16. 1 Cor. 7. 5. 6. The end must be religious to be better fitted for prayer and seeking of God The ends of a Fast are two humiliation and reconciliation as appeareth Levit. 23. 26. to 33. The things in which the Fast must be spent are exercises fitting these ends The means 1. of Humiliation are Natural or Spiritual The Natural are forbearance of food both meat and drink so farre as it may stand with our ability and not hinder ut from praying and good meditations as also of work and labour wherefore it is called sanctifying a Fast Levit. 23. 28. Ioel 1. 14. and all natural delights otherwise lawful Ioel 2. 16. 1 Cor. 7. 5. and lastly of costly attire Ionah 3. 8. To appear in a mean habit is a natural help of abasing our selves but in private Fasting we are bid to anoint our selves Matth. 6. that we may not appear to fast The Spiritual helps are chiefly four 1. Examining our hearts and lives that we may finde out our manifold sins Lam. 3. 40. 2. The aggravation of our sins by considering their hainousnesse in regard of the ill effects and the like 3. Confessing them and judging our selves for them 4. Praying for the Spirit to humble us bemoaning our own hardnesse These are Means for humiliation The Means secondly of Reconciliation are two First To plant in our selves a firm purpose of leaving sinne Isa. 1. 16 18. by considering the necessity profit and difficulty of leaving sinne and Gods promises to help us and by fervent prayers to him to encline our hearts to his testimonies and to strengthen us that sin may not overcome us Secondly To settle our hearts in a stedfast confidence of his mercy in Christ pardoning and accepting us This may be wrought by considering the multitude of Gods mercies the infinitenesse of Christs merits the largenesse of Gods promises and the examples of those whom he hath pardoned and then by crying earnestly to him to strengthen our faith and seal up our adoption to us by his Spirit The usual time of a Fast is a natural day from Even to Even or from Supper to Supper Iudg. 20. 26. 2 Sam. 1. 12. 3. 35. Iosh 7. 6. We reade of a three dayes Fast in Nineveh â—onah 3. 7. and in Esther and her Maids and in Paul Acts 9. 9. and of seven dayes Fast 1 Sam. 12. 16 17 18. and of Daniels Fast abstaining from all pleasant bread and drink and giving himself to prayer and humiliation for three whole weeks Daniel 10. 1 2. And we reade of Fasting alone till Even Iudges 20. 23 26. 21. 2. 2 Samuel 1. 12. 3. 36. Such a Fast may either be kept of many together a whole Congregation publickly or by a few that is a Family or two privately or else by one alone secretly as we may perceive in the former examples In private and solitary Fasting we should carry the matter so that it may be private and we may not appear to Fast. Some think it not therefore convenient for so many to meet in a private Fast as may make the face of a Congregation and that go beyond the number of a usual family or two for this say they is to turn a private duty into a publick The times for Fasting are First When Gods judgements are ready to fall upon us either personal or publick judgements then there is reason for a private or publick Fast so Ezra's Fast was because of the great desolations upon the Church and Esthers because of the bloudy Proclamation to kill all the Jews Secondly When we desire to obtain any publick or particular good so Act. 13. when they desired publick good on the Ministery they fasted and prayed So Hannah for her particular she fasted and prayed for a childe When we undertake any great and dangerous businesse for which we need Gods help See Matth. 4. 2. 17. 21. Act. 13. 24. 14. 23. Thirdly When we are pressed with some speciall sinne 1 Corinth 9. 27. 2 Cor. 12. 8. A man is not bound to an acknowledgement of all his particular sinnes when he comes solemnly to humble himself before God He hath not such clear light to discern sinne not so faithful a memory to retain it nor is not so watchfull to consider his wayes Psal. 19. 12. 40. 12. Eccles. 1. 15. A general repentance sufficeth because he that truly repents of all known sins repents of all sins After some scandalous fals we must be more particular Psal. 51. David chiefly spends his sorrow on that great sin In deep distresse we must search diligently to finde out the sin that provokes God Psal. 32. We should rise early on a Fast 2 Sam. 12. 16. Ioel 1. 13. It is probable that for this cause some lay on the ground others in sackcloth in the night of their Fasts not only to expresse but further their humiliation by keeping them from sleeping overmuch or oversweetly Preaching was used by Gods people at their solemn Fasts to quicken them to prayer Nehem. 9. 3. compared with 8. 8. Ier 36. 5 6. It is not unlawful to fast privately on the Lords-day the service of the ordinary Sabbath is not contrary but helpfull to the exercise of mourning and godly sorrow and when we conceive greatest sorrow for sinne it is not unlawfull to rejoyce in our redemption by Jesus Christ Christ forbad it not on that day it not convenient for a publick Fast since it should be consecrated unto God onely for that purpose We should remember the poor on that day Isa. 58. 17. Quod ventri subtrahitur illud pauperi detur The Popish Fast is a mock Fast worse then the Pharisaical which yet is condemned by Christ. First Fasting is made in