so called because it is to be received Sacramente Tertullian was the first that used this word the Church hath used it a long time it being above fourteen hundred years since he wrote Some think the names of Gods appointing are better then what are given by Ecclesiastical custom II. The Proper Nature of a Sacrament It is an applying of the Covenant of Grace to Gods people for their good by visible Signs Signum est quod praeter speciem quam ingerit sensibus aliud quidpiam in cognitionem inducit A sign is that which represents one thing to the eye and outward senses and another to the minde Circumcision is called a sign and a seal Rom. 4. 11. See Gen. 17. 11. Some signs are only significant as the ivie of wine some obsignative as the seal the thing contained in the Writ some exhibitive as anointing the Prophetical Kingly or Priestly Office The Sacraments do not only signifie the promise of Grace in Christ but also seal and exhibit the thing promised Vossius de Sacramentorum vi efficacia The Sacraments are signs to represent Instruments to convey Seals to confirm the Covenant Others thus distinguish of Signs First Some only serve to signifie and call to remembrance as the Picture of a man is such a sign as cals him to remembrance Secondly A ratifying sign as a Seal if one conveys Lands or Goods to another and sets his Seal to it this further clears his Title Thirdly Which exhibit the putting on a Cap or Ring makes him a Master or Doctor the delivering of one a Staff is the making of him a Lord Chamberlain the Sacrament is all these Christ cals to thy remembrance and sets before thy eyes all the benefits that come by him and shews thee all thy duties thou owest him 2. It is a sealing sign so circumcision is called Christ Grace the Promises Heaven are thine 3. It is an exhibiting sign brings Christ to the beleever communicates him more to him What ever other Ordinance the Church hath wanted ever since the Lord had a Church on earth it hath had this When man was perfect God gave him Sacraments even in Paradise the Tree of Life and the Tree of Knowledge of Good and Evil. Some Sacraments God gave unto man 1. In his innocent estate which were two 1. The Tree of Life 2. The Tree of the Knowledge of Good and Evil. 2. In his corrupt estate 1. Either before Christ prefiguring him 2. Or after Christ as memorials of him The Sacraments before Christ were 1. Either such as did belong to all sorts of people 1. The Flood and Noahs preservation in it 2. The Rainbow 2. Such as were peculiarly appointed to the Jews 1. Extraordinary during but for once or a short time and answering either to Baptism as 1 Cor. 10. 1. The Red Sea 2. The Cloud or to the Lords Supper 1. Manna 2. The Water flowing out of the Rock 2. Ordinary as 1. Circumcision answering to our Baptism Col. 1. 2. 2. The Passeover answering to the Lords Supper The Sacraments after Christs coming to continue till the end of the world were 1. Baptism 2. The Lords Supper III. What is the use of the Sacraments in the Church and what benefit the people of God receive from them They convey the mercies of the whole Covenant of Grace therefore Circumcision is called the Covenant Gen. 17. All the benefits of Christ are applied in the Sacraments the water out of the Rock is called Christ 1 Cor. 10. God doth nothing by the Word or Prayer but this Ordinance doth the same thing the one of the Sacraments is for begetting of life the other for confirming it It is an application of the whole Covenant of grace in a sign IV. The Parts of a Sacrament A Sacrament taken in its full extent comprehendeth two things in it 1. Rem terrenam That which is outward and visible which the Schools call properly Sacramentum And 2. Rem coelestem That which is inward and invisible which they term Rem Sacramenti the principal thing exhibited in the Sacrament 3. This sign must have the expresse Commandment of Christ for none can institute a Sacrament but he that can give the inward grace 4. There must be a promise of divine grace else it is no seal and it must be annexed to the Sacrament by God The command is for our warrant the promise for our encouragement In Baptism 1. the signum is washing with water 2. the signatum the bloud of Christ applied by the Spirit Iohn 3. 5. Tit. 3. 5. This was represented by the vision at our Saviours Baptism of the holy Ghost descending upon him in the similitude of a Dove As in our natural birth the body is washt with water from the pollution it brings with it into the world so in our regeneration or second birth the soul is purified by the Spirit from the guilt and pollution of sinne See Ezek. 16. 4 5. and Iohn 15. 5. 3. Christs command is Matth. 28. 19. Go and baptize 4. His promise is He that beleeves and is baptized shall be saved So in the Eucharist the outward and visible sign is the Bread and Wine 2. There is an Analogy between Bread and Wine which nourisheth the body and Christs body and bloud which nourisheth the soul. 3. A promise of saving grace to all that use the outward rites according to Christs institution Matth. 26. 28. V. The Necessity of the Sacraments They are necessary only Necessitate Praecepti not medii men may be saved without them That is necessary to the salvation of man without which he cannot possibly be saved These things are either 1. Simply necessary on mans part acknowledgment of sinne faith in Christ Jesus and repentance 2. So farre necessary as that the contempt or neglect of them bars a man of salvation Such are the Sacraments and outward profession The neglect of Circumcision and of the Passeover and the abuse of the Sacrifice of Peace-offerings by eating the same in uncleannesse wittingly was to be punished with cutting off No man was circumcised in those fourty years in which the Israelites were in the wilderness but many were born and died in that time Mark 16. 16. he saith He that beleeves not shall be condemned not he that beleeves not and is not baptized shall be condemned See that place Iohn 3. 5. answered in my Annotations VI. The Efficacy of the Sacraments The Papists say the Sacraments conferre grace by the work wrought as the pen of itself writeth the hand of the writer moving it so the Sacraments of themselves sanctifie being administred by the Minister They hold the efficacy of the Sacraments to be so great that there needeth no preparation or qualification of the receiver The Reformed Churches maintain That except the receiver be thus and thus qualified he loseth the benefit of the Sacraments See Acts 10. 47. Sacraments do not conferre grace by the actual doing and
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
confirmed by King Iames Daemonol l. 2. c. 6. B. Carletons Examinat of Sir Christ. Heyd Book c. 5. Saul was convinced of the evil of Witchcraft his zeal ran out against Witches yet after he himself went to a Witch The End of the fourth Book THE FIFTH BOOK OF MANS RECOVERY BY CHRIST Wherein are handled His Names Titles Natures Offices and twofold Estate of Humiliation and Exaltation CHAP. I. Of Mans Recovery SECONDLY Mans Restauration or Recovery from his miserable estate that he had plunged himself to by sin 1. What this Recovery is 2. The causes and parts of it Of the first It is a part of Gods special Providence whereby man is recovered out of the state of Sinne and slavery to Satan Death and Hell to an estate of Grace Life and Glory Death and sin entred by the first Adam the second Adam brought life and immortality to light by the Gospel Rom. 3. 24 25. Rom. 5. 18 19. 1 Cor. 15. 22. God still delighted to deal with a common person in the name of all the rest in both the Covenants there was a principal contracting party a common representee Adam in the Covenant of Works Christ in the Covenant of Grace either of these was to communicate his estate to his posterity Both these were common parents authors of life to their seed 1 Cor. 15. 45 49. But they differed 1. In the Dignity of their persons Adam was a holy man yet but an earthly creature Christ is the Lord from heaven See Rom. 5. 15 16 17. 2. In the Degree of the publick Office Adam was a common person but not a Surety for them Christ was a Surety Heb. 7. 22. able to give his a new heart 3. In the Manner of Representation Adam took nothing from us and conveyed nothing to us but sinne Christ took sinne from us made our transgressions to be his and his obedience is become ours 2 Cor. 5. 21. This work of mans recovery is Gods Master-piece all other designs are subordinate to this all his Attributes shine out in this God manifested great love to man at the first in making him happy in stamping his Image on him and in making himself his end but he discovered greater love in the work of redemption Iohn 3. 16. He discovered great power in creating the world of nothing but greater in mans recovery it is greater power to restore a creature when fallen then to uphold it at the first all other acts of power were but over the creature this was over his Son Iohn 10. 18. never was there such an act of grace to take the creature into personal Union with the God-head Zech. 13. 7. God discovered great wisdom in making the creatures and in his Law but that prescribed not a way how to satisfie God and sanctifie man and that so easily Heb. 2. 12. See Rom. 11. 33. He declared also his Holinesse and Justice rather then sin should go unpunished his own Son was punished 2. The Cause of it It comes wholly and onely from the free grace and favour of God Ephes. 2. 8. By grace you are saved through faith not of your selves it is the gift of God The ground of mans restitution was the bringing in of the second Covenant God vouchsafing to deal with man as a rational creature was pleased to deal with him in way of a Covenant the Covenant of Works being broken and it being impossible to enter into heaven that way Rom. 8. 3. God made a new and better Covenant called the Covenant of Grace of which Isaiah Ieremiah and Ezekiel speak This is the way of Gods bringing lost man to life and happinesse by a Mediator The first Covenant was Gods way of bringing man to life by his obedience The righteousnesse required to bring a man to life in the second Covenant is not his own righteousnesse but the righteousnesse of a Mediator 1. This Covenant of Grace was ever one and the same Christ the same yesterday to day and for ever all that obtain life obtain it the self same way The same Covenant that was revealed to Adam when he sin'd was revealed after to Abraham and Noah the Prophets and to us 2. Although for substance this Covenant be one and the same in all ages yet the external administrations of it were different in one manner before Christ exhibited in another after Then it was administred by Prophecies Promises Sacrifices Tâ—pes Shadows after Christ exhibited in the flesh it was administred only in the Ordinances of preaching and the Sacraments Their Types Shadows Sacrifices Washing Circumcision eating rosted Lambs held out the same Christ that our Sacraments hold out 3. The Administration of the Covenant of Grace since Christ was exhibited is far more glorious theirs was called the old Covenant ours the new one This lies in three things 1. It is more universal a great while the other was onely in Abrahams family and after appropriated to the Nations of the Jews and some that turned Proselytes now the utmost isles of the world see the salvation of God 2. Now the Covenant of Grace is revealed more clearly the things about Christ were then dark babes may now understand those things that their Doctors did not 3. A greater measure of Grace and Holinesse is now communicated 3. The parts of this Recovery are two saith Mr Richardson 1. The work of Mans redemption 2. The Application of it The work of Redemption is the purchasing of man from his undone condition by a Redeemer or Mediator or the Recovery of man from his estate of sinne and misery by a full price paid for him by a Redeemer 2. The Application of it is whereby it is made ours by imputation These two are joyned together Iohn 3. 16. Mark 16. 16. The one of these is the Sufficiency of mans Recovery the other the Efficiency Paul and Peter speak often of a price paid for us I shall therefore shew 1. Who this Redeemer is that hath paid this price for us 2. What the price is that he hath paid for us Our Lord Jesus Christ Immanuel the Word made flesh God and man united in one Person is the Person The price that he hath paid was the subjecting of himself in our stead to do what we should have done and suffer what we should else have undergone Mat. 18. 11. Luk 19. 10. Rom. 3. 24 25. 1 Tim. 5. 15. All the Ceremonies and Sacrifices under the Law had relation to Christ they were but the shadow and he was the body First The Nazarite must be sanctified in his mothers womb to signifie that Jesus the true Nazarite should be conceived without sinne in the womb of the Virgin Secondly His two Natures were signified by the Goat that was killed and the Scape-goat and by the two Sparrows the one killed and the other let go His Offices of King and Priest typed by the High-priests Crown Garments and Ornaments His Death by the Sacrifices and his lifting up
his death because the Lord will as assuredly ingraffe us into Christ and cloathe us with his righteousnesse as we have the outward washing if we deprive not our selves thereof by our own carelessnesse 2. We should stirre up our selves to walk cheerfully in Gods Commandments Hath he promised to sanctifie me and shall I live as the men of the world The Parts of Baptism The essential Parts of Baptism are the Matter and the Form That the Matter of Baptism is water it appears from the word baptizing which signifies washing the Ministery of Iohn and the Apostles of Christ Matth. 3. Iohn 1. 31 33. that answers to the flood the Red Sea and divers purifications of the Law 1 Cor. 10. 1 Pet. 3. Heb. 9. it also well agrees with the thing signified viz. with the bloud of Christ and the washing away of sins by his bloud The first Baptism in the New Testament was in the River water and at the River Iordan Mat. 3. 6. afterward some were baptized in fountains as the Eunuch Acts 8. 38. Some in Rivers as Lydia Acts 16. 15. some in particular houses as the Gaoler in the prison vers 33. of the same Chapter Vide Voss. in Thes. See M. Bedf. on the Sac. par 1. c. 2. Some object Acts 2. 38. 19. 5. as if it were enough to baptize onely in the Name of Christ. Part there by a Synecdoche is put for the whole it being a form of Baptism known in those times Id est saith Grotius in Act. 19. 5. in nomen Patris Filii Spiritus Sancti Baptism borrowing a Ceremony from exorcising which in those dayes was a gift in the Church of casting out devils by adjuration it signified thereby not that men before Baptism are possessed with the Devil but first what they are by nature that is children of wrath and servants of the Devil and secondly what they are by Grace whereof Baptism is a Sacrament that is freed from the bondage of Satan and made coheirs of the Kingdom of Heaven D. Chalon In the West or Latine Church the Minister speaketh thus to him that is baptized Ego baptizo te c. In the East or Greek Church Baptizetur iste c. but it is no material difference Beza likes that form of the Latines best The Rites or Ceremonies of Baptism In the beginning Christians had no Chruches nor Fonts in them and there being many hundreds nay thousands to be baptized together there was a necessity that this Sacrament should be administred in Rivers or such places where was store of waters Iohn 3. 22. The Rites of Baptism in the Primitive times were performed in Rivers and Fountains whence the person to be baptized stood up and received the Sacrament This manner of baptizing the ancient Church entertained from the example of our Saviour who baptized Iohn in Iordan this was convenient for that time because their converts were many and men of years Hence it is that we call our vessels which contain the water of Baptism Fonts or Fountains Ridley of the Civil Law Zanchius and Mr Perkins preferre in persons of age and hot Countreys where it may be safe the Ceremony of immersion under the water before that of sprinkling or laying on the water as holding more Analogy to that of Paul Rom. 6. 4. That we are buried with Christ in Baptism D. Burges of the Cerem Sprinkling of water is no instituted Ceremony distinct from that washing which Christs Apostles used It is very probable also that the Apostles going into the colder part of the world did use sprinkling Dr. Ames against Dr. Burges par 2. pag. 140. The allusion of burying with Christ in Baptism is for us rather we lay men in the grave with their faces upwards and do not plunge them into the dust and earth but pour and sprinkle dust and broken earth upon them Cobbet of Baptism par 2. c. 3. Sect. 16. Those expressions which the Anabaptists so much insist upon being born of water Iohn 3. 5. Buried by Baptism Rom. 6. 4. And buried through Baptism Col. 2. 12. are meerly figurative and do not binde us to any literal observance It is the received Doctrine of all the Protestant Churches now as their practice together with their Catechisms and divers of their Liturgies sufficiently demonstrateth that it is a thing indifferent whether Baptism be performed by immersion a total washing of the body or by sprinkling the head or face only The Ceremony used in Baptism is either dipping or sprinkling dipping is the more ancient at first they went down into the Rivers afterwards they were dipped in the Fonts In colder climates and in case of weaknesse the custom of the Church hath been to pour water on the face The substance is washing hence Baptism is termed washing Ephes. 5. 26. Tit. 3. 5. to wash the body either in whole or part and so that this be done the manner is dispensable by the Church Dipping over head and ears is hurtful to the life and chastity of man many in hotter climates at some times of the year cannot be plunged over the head in cold water without hazard of life or health 2. Sacraments are to be celebrated in the face of the Congregation it is a scandal for naked men to go into the water with women Master Baileys second Book Chap. 7. The Necessity of Baptism This grows from Gods command and our weaknesse not the compelled want but the carelesse neglect and wilful contempt of it doth damn Some who are baptized are neverthelesse condemned because they believe not and some who believe are saved though they be not baptized Augustine held that children dying unbaptized are necessarily damned and in that regard was stiled Durus Pater infantum It was the opinion of Pelagius saith Austin de Haeret. c. 88. That children dying unbaptized do enjoy a certain blessed life out of the Kingdom of God Augustine in that Doctrine in which he dealt with the Pelagians saith Rivet bended the Tree too much the other way that he might make it straight The Papists make Baptism absolutely necessary Vide Bellarm. de Statu peccati l. 6. cap. 2. but Circumcision being the same in use and signification with Baptism was omitted in the Wildernesse fourty years David doubted not of his uncircumcised childes salvation and children are holy in the root through their believing parents 1 Cor. 7. 14. 1. Grace is not tied to the Word therefore not to the Sacraments 2. They were separate in the first and greatest Minister of Baptism Iohn himself who confessed that he could not baptize but with water 3. Then every baptized party should be truly regenerate but the contrary appears in Simon Magus Ananias and Sapphira and others 4. Some are justified before Baptism as Abraham was Rom. 4. 10. Cornelius Act. 10. 47. the Eunuch v. 37. 38. some after Baptism as many who are daily converted some out of Popery some out of prophanenesse The
of the ancient Christians were so called of their end and purpose or effect Albeit they had divine Toleration yet they had not divine Institution and Introduction For it is not shewed out of holy Writ or consent of Antiquity that they were commanded by Christ or his Apostles warrant We may well say they had for without check or controlment of their use without alteration for their being they were in the Apostles times and there is mention of them in Scripture only they are taxed that did abuse them and made themselves unworthy of such holy meetings St Paul is commonly understood of these Feasts 1 Cor. 11. 18. which were concomitant unto the holy Sacrament then but St Iude in expresse words doth name them vers 12. Maculae in Agapis vestris Both prove but a practice abused and reformed again by St Paul not an Ordination from God or the Apostles These Love-feasts were general meetings of the whole Church at least representative of as many as did communicate unlesse some great occasion did with hold them IV. Hungring after Christ and desire of Gods favour We must come poor and hungry to the Lords Table Psal. 132. 15. Luke 14. 13. Revel 3. 17 18. The promises are made to the hungry Isa. 55. 1. 45. 19. Prov. 21. 21. Luke 1. 50. Mat. 5. 3. Ier. 31. 25. Iohn 6. 44. Heb. 7. 25. Luthers paradox is None come worthy but those that come unworthy that is in their own sense and feeling Hunger and thirst imply 1. A want of those things which should support our bodily life 2. An afflicting sense of the want 3. An eager desire of the supply of it So we must apprehend 1. Our own emptinesse our lost condition 2. We must be sensible of the wrath of God due to us for our sins 3. We must earnestly desire Gods favour to be reconciled to him Hunger and thirst are both expressed Iohn 6. 44. to shew the thorownesse of the apprehension and supply Reasons 1. These only can relish Christ he is sweet to hungry souls Matth. 11. 28. Those that are affected with the sense of their sins can best taste of Gods mercy 2. These only suit with Christ Follow me for I am lowly and meek 3. This will awake desires the hunger-bitten beggar will be importunate with God 4. This will make you welcome to God He fils the hungry with good things Open thy mouth wide and he will fill it Isa. 44. 3. Psal. 145. 15. compared with the 19. We must desire Gods favour heartily and continually because 1. It is necessary for it were better for one not to be then to be out of Gods favour 2. Because it is excellent for Gods favour and the light of his countenance is better then life it self That we may stir up this desire in us we must consider 1. Our need of Christ his fulnesse and perfection 2. The necessity and excellency of the Sacrament 3. The benefits we have therein and the helps thereby to quicken and confirm our faith Having dispatched the consideration of the truth of certain graces we are to examine before we come to the Lords Table I shall in the next place speak of the growth or wants of our graces I. Of the growth of our Graces As we ought to examine our selves of the truth of our graces when we go to the Lords Supper so likewise of their growth and strength true grace will grow The Lords Supper is a sealing and strengthening Ordinance therefore presupposeth life we should then know the degree and strength of our graces Grace is a supernatural and peculiar quality wrought in the people of God by his Spirit whereby they are inabled to please God in all things 1. A quality in us sometimes it signifieth grace in God Being justified freely by his grace 2. Supernatural inableth us to do things above nature 3. Peculiar to distinguish it from common graces in reprobates which are supernatural as the grace of God working miracles 4. Wrought in us by the Spirit it is not in us by nature or education it is the grace of God he is the God of all grace 5. To please God in all things we must have respect to all his Commandments The Scripture speaks much of abounding and growing in grace Psal. 92. 12. 1 Cor. 15. 58. The word abounding is taken from rivers the other from all sorts of vitals or plants The Apostle cals upon the Corinthians to be strong and upon Timothy to be strong in the grace which is in Christ Jesus and upon the Ephesians to be strong in Christ and in the power of his might Paul prayes for the Ephesians that according to the riches of his grace the Lord would strengthen them by his Spirit with all might in the inward man Bodily strength is a natural gift common to man with beast yet many brag of it spiritual strength is far more excellent See Heb. 10. 29. Ephes. 4. 15. There is alwayes a furthermore in Christianity 1 Thess. 4. 1. Ubi incipis nolle fieri melior ibi etiam de sinis esse bonus Bern. Epist. 91. Reasons why Christians should strive to grow in grace First God commands it Phil. 1. 12. Ephes. 3. 19. Colos. 2. 19. 2 Pet. 1. 10. Heb. 6. 1. Secondly God commends it O woman great is thy faith Stephen was full of the holy Ghost Acts 9. 36. Thirdly The Saints of God have practised it 1. Prayed for the increase of grace Phil. 3. 11. 2. Laboured for the increase of it Fourthly From the similitudes to which a childe of God is compared in Scripture to trees Psal. 1. 2. 91. 12. Isa. 61. 3. Hos. 14. 5. Plants grow till they die whence they are called vegetables Fifthly From the nature of grace where there is truth of grace it will grow Matth. 13. 8. because it puts a man into Christ whosoever is in him must needs be fruitful Iohn 15. 5. if the body of Christ did not grow as well as the head it would be a monstrous body Col. 2. 19. Ephes. 2. 10. Sixthly According to the measure of your grace shall be the degree of your glory 2 Pet. 1. 10. He that soweth liberally shall reap liberally Motives to get strength and grow in grace 1. We need more strength Revel 3. 9. Grace is the elevation of the soul. 2. It is more honourable to have a great measure of grace Revel 2. 19. Christ checks his Disciples for their little faith 3. If we grow not in grace we decrease Heb. 6. 1. compared with v. 4. All Christians saith Ierome are like the Angels in Iacobs ladder they all ascended or descended Qui dixit sufficit deficit 1 John 3. 3. 4. Fruitfull Christians are in a happy condition Heb. 6. 7. God is much honoured by them Iohn 15. 5 8. Phil. 1. 11. he will delight to dwell with them at the day of judgement they shall receive publick approbation and remuneration Matth. 25. 23.
4. That it hinders their acceptation Revel 9. 20. 2. By the Minister 1. A spirit of uncleannesse works in the Prophets Zech. 13. 2. 2. A great deal of pride Col. 2. 18. 3. A vehement desire of drawing proselytes after them Gal. 6. 13. 4. Horrible hypocrisie Matth. 23. 13 14. 5. Worldly wisdom and fleshly ends 2 King 16. 11. 6. A constant ignorance and idlenesse in them While they slept the envious man sowed tares 7. Cowardise Gal. 6. 12. 3. By the people 2 Thess. 2. 10 11. Hos. 5. 11. Amos 4. 5. Three things about the worship of God are to be considered 1. The kindes of it that is as was before said certain orders of actions to be performed 2. The parts of it that is each action of each kinde so receiving the Lords Supper is a kinde of worship the action of giving taking eating drinking with the things hereby represented are parts 3. There are certain circumstances and solemnities for the manner of celebrating those parts and kindes Now the two former must be expressely commanded The later must not be forbidden nor condemned onely a thing of solemnity is changed into a part when a religious necessity is imposed upon it and a spiritual efficacy conceived to be annexed unto it as appears in the Priests garments in the Law Thus for example Prayer is a kinde of Gods worship the confession of sins Petition and Thanksgiving for benefits be parts of this kinde of worship and so are the person to whom and the person in whose name necessary things for the matter of the worship But now whether I pray in such or such a place whether with eyes lift up or cast down whether kneeling or standing whether with mine head covered or uncovered these are certain points of solemnity as it were adjuncts of the exercise And here it is sufficient that I use no such circumstance as is condemned nor neglect any that is commanded but if I do esteem it a matter of religious necessity to God-ward to pray in such a place rather then such and conceive that my prayers shall be more effectual for my good there rather then elsewhere not having any such warrant from God I do now turn the circumstance into a part of worship and seeing it is not from God of false worship The several kindes and parts of Gods worship are either Ordinary or Extraordinary I. Ordinary 1. Publick 2. Private 3. Indifferent First Publick such as ought to be usually and onely performed in publick Assemblies of whole Congregations in one known appointed place as being open and publick professions of our allegiance to God Such are two alone 1. Preaching of the Word which hath two main parts 1. The Explication and Declaration of any part of holy Writ or any point of Doctrine contained in holy Writ 2. The Application of that part of holy Writ or point of Doctrine so contained in Scripture to teach admonish exhort correct comfort for which things it is most fit and convenient The second publick worship is administration of the Sacraments that is of the seals of the new Covenant of Grace which are two alone 1. The seal of ingraâ—fing into Christs body called Baptism where the parts are outward washing with water inward bestowing the bloud of Christ to wash and purge the soul. 2. The seal of our nourishment in Christ whereof the parts are outward on the Ministers part taking blessing breaking distributing bread and wine on the receivers taking eating and drinking bread and wine inward certain works of God in giving his Sonne and of the receiver in receiving him This is publick worship Secondly Private two 1. Meditation by ones self alone of the Word of God or the parts of it in any particular matter the parts of which are consideration of the truth thereof and application of the same to ones self 2. Conference with a few others which is a mutuall propounding of mens judgements of any part of Scripture or point of Religion for their mutuall edifying as Paul went up to conferre with Peter and with the chief Apostles Thirdly Indifferent which may be done both publickly and privately yea which must be done both in private by each person and family and also may be done and most of them must be done by the whole Assemblies of men professing true religion These are ordinary which must be of constant and continual practice day by day as occasion serveth which are four 1. Reading the Scriptures and good Books or hearing them read which is an intentive observing of the things contained in the Word or such godly Books as tend to make the points of doctrine in the Scripture contained more plain and usefull unto us 2. Catechizing which is a particular teaching the principles of Religion by Question and Answer necessarily required of all Housholders and Ministers to the young or ignorant people of the Parish For the Housholders it is apparent in that Commandment that they should whet these things upon their children for Ministers Let him that is catechized in the Word make him that catechizeth him partakers of all good things Where catechizing is made a part of the ministerial function of a Pastor in regard of which maintenance is due unto him 3. Prayer Pray continually saith the Apostle for private prayer Enter into thy closet and pray saith our Saviour Christ and Mine house shall be called a house of prayer saith the Lord himself for publick worship 4. Singing of Psalms whether Scriptures or other conformable unto Scripture made by godly men ones self or others it is not material as some think for so saith David Sing unto the Lord a new song and so saith the Apostle Edifie your selves with Psalmes and Hymnes and spiritual Songs the word translated Hymnes signifieth such a Song as is uttered with voice alone but Spirituall Songs and Psalmes are such as are sung to the tune of any well tuned Instrument of musick but must be so performed as may be for edification And these are ordinary services The extraordinary services are such as are to be performed upon particular and special occasions either publick or private such are 1. Fasting which is the setting of an artificial day at least apart to the work of humiliation and reconciliation 2. Feasting which is the setting of so much time apart to the work of rejoycing 3. Vowing which is a tying of ones soul by Gods name unto Gods self to do or not to do a thing lawful for his furtherance in godlinesse These be all the kindes of worship which God in his Word requireth and the performance of them each in their place and order is required at the hands of all Gods people by vertue of this Commandment so that each man and woman stands bound in conscience constantly to perform the publick and private as God gives ability and the extraordinary upon such extraordinary occasions as fall out to require the performance of them