A BODY OF DIVINITIE OR THE SVMME AND SVBSTANCE OF Christian Religion Catechistically propounded and explained by way of Question and Answer Methodically and familiarly handled Composed long since by JAMES VSHER B. of ARMAGH And at the earnest desires of divers godly Christians now Printed and Published VVhereunto is adjoyned a Tract intituled IMMANVEL OR THE MYSTERY OF THE Incarnation of the SON OF GOD Heretofore writen and published by the same Author JOHN 17. 3. This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent LONDON Printed by M. F. for THO DOVVNES and GEO BADGER and are to be sold in S. Dunstans Church-yard in Fleetstreet MDCXLV To the Christian Reader CHristian Reader I doe here present and commend unto thee a booke of great worth and singular use which was written and finished about twenty years since the Author whereof is well knowne to bee so universally eminent in all Learning and of that deepe knowledge and judgement in sacred Divinity that he transcendeth all elogies and praises which I can give him I commend it unto the Christian Reader under a two-fold notion the first respecteth the subject matter of this whole Work which is of greatest excellency ad being The summe and substance of Christian Religion upon which as a most sure foundation we build our faith ground all our hopes and from which we reap and retain all our joy and comfort in the assurance of our salvation which as at all times it is most profitable to be read studied and known so now if ever most necessary in these our days wherein men never more neglected these fundamentall principles as being but common and ordinary truths and spend their whole time study and discourse about Discipline Ceremonies and circumstantiall points and herein also not contenting themselves with those common rules and that clear light which shineth in the Word they are onely led by their own phantasies daily creating unto themselves diversity of new opinions and so falling into sects and schismes they break the bond of love and fall off from the communion of Saints as though it were no Article of their Creed and being in love with their own new Tenets as being the conception and birth of their own brains they contend for them more then for any fundamentall truths and not onely so but also hate maligne and most bitterly and uncharitably censure all those that differ from them in their opinions though never so conscientious and religious as though they professed not the same faith yea served not the same God nor beleeved in the same Christ but remain still Aliens from the Common-wealth of Israel and in comparison of themselves no better then Papists or at the best but carnall Gospellers The second notion under which I commend it respecteth the Work it self or the manner of the Authors handling it which is done so soundly and solidly so judiciously and exactly so methodically and orderly and with that familiar plainnesse perspicuity and clearnesse that it giveth place to no other in this kind either ancient or modern either in our own or any other Language which ever yet came to my view in which regard I may say of it as it is said of the vertuous woman Many have done excellently but this our Author exceedeth them all I will adde no more in the deserved praises of this Worke but leave it Christian Reader to thy self to peruse and judge of it commending thee to the Word of Gods grace and the good guidance of his holy Spirit who is able to build thee up in fruitfull knowledge to lead thee into all truth to direct and support thee in the wayes of godliness and to give thee an everlasting inheritance amongst the blessed Thine in the Lord Jesus Christ JOHN DOWNAME The Connexion of these Points together and Dependence of them one upon another IN Christian Religion wee are to consider the Ground thereof contained in the Scripture Parts which treat of Gods Nature in his Essence considered absolutely in it selfe where the doctrine of divine Attributes which respect either His perfection in his Simplenesse whereby he is exempted from Composition and division Infinitenesse wherby he is exempted from all measure of Time by his eternity Place by his immensity Life whence he is called The living God Considered in his All-sufficiency Al-seeing wisdom Foreknowledge Counsell Almighty power Holy will wherein is seen his Goodnesse and therein his love unto his creatures mercy or grace shewed them in their misery Iustice in his word called his Truth deeds disposing of all things rightly rendring to the creatures according to their works Persons subsisting in one and the same undivided Essence Kingdome in his Eternall decree which men must not curiously prie into but content themselves with what is made manifest Execution thereof in the workes of Creation of things Invisible The highest Heavens Angels Visible Unreasonable Reasonable man consisting of Body Soule Providence Common unto all creatures Proper respecting the everlasting condition of principall Creatures Angels Good Bad. Men who are ordered in This life by the tenor of a two-fold Covenant Nature or Workes where we are to consider the Conditions and Events Shame Primary the fall of our first parents Secondary the corruption of Nature originall Actions actual of omission commission Death comprehending all the curses of the Law whereunto the nature of man standeth subject Grace wherein we are to consider the state of Christ the Mediator in his Person and there in his Natures and their Union where of his Conception Nativity Distinction Two fold state of Humiliation Exaltation Office with his Calling thereunto Execution thereof concerning God the party offended wherein his priestly office is exercised the parts whereof are Satisfaction giving contentment to Gods Iustice by his Obedience to the Law Suffering for our sinne Intercession soliciting Gods mercy for those he hath redeemed Man the party offending to whom he communicates the grace by him purchased by his Propheticall office Kingly office The rest of mankind who are called by participation of his grace where we are to consider 1. The company thus called out of the world The Catholike Church of Christ where such as obey this calling in Outward profession alone hold onely externall communion with it Inward affection also internall with the Head Christ Iesus there being a Mutuall donation whereby the Father gives Christ to them them to Christ. Mysticall union whereby they are knit together by Gods quickning Spirit The rest of mankind whence ariseth the Communion of Saints 2. Grace whereunto they are called Reconciliation Iustification where of Iustifying Faith Adoption and therein of Hope Sanctification and therein of Love here consider the Rule of Holines the morall law contained in the ten Commandements wherein are to be considered Generall rules to be observed in the exposition of them Distinction of them into two tables containing the duties we owe unto God namely Having the
mercy of God in Christ whereby grace reigneth unto life through the obedience of one which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity the Father sent his Son to accomplish the work of our Redemption and both of them send the Holy Ghost to work saving grace in our hearts and apply unto our soules the holinesse purchased by the Son of God What is promised therein The favour of God and everlasting salvation with the means thereof as Christ and in him Conversion Justification and Sanctification What is the condition on mans part The gift being most free on Gods part nothing is required on mans part but the receiving of grace offered which is done in those that are of capacity by Faith in Christ John 1. 12. 14 15. Acts 16. 31. whence followeth new obedience whereby the faithfull walk worthy of the grace received and this also is by Gods grace What then is the summe of the Covenant of grace That God will be our God and give us life everlasting in Christ if we receive him being freely by his Father offered unto us Jer. 31. 33. Acts. 16. 30 31. John 1. 12. How doth this Covenant differ from that of works Much every way for first in many points the Law may be conceived by reason but the Gospell in all points is farre above the reach of mans reason Secondly the Law commandeth to doe good and giveth no strength but the Gospell enableth us to doe good the Holy Ghost writing the Law in our hearts Jer. 31. 33. and assuring us of the promise that revealeth this gift Thirdly the Law promised life onely the Gospell righteousnesse also Fourthly the Law required perfect obedience the Gospell the righteousnesse of Faith Rom. 3. 21. Fifthly the Law revealeth sin rebuketh us for it and leaveth us in it but the Gospell doth reveale unto us the remission of sins and freeth us from the punishment belonging thereunto Sixthly the Law is the ministery of wrath condemnation and death the Gospell is the ministery of grace Justification and life Seventhly the Law was grounded on mans own righteousnesse requiring of every man in his own person perfect obedience Deut. 27. 26. and in default for satisfaction everlasting punishment Ezek. 18. 14. Gal. 3. 10. 12. but the Gospell is grounded on the righteousnesse of Christ admitting payment and performance by another in behalfe of so many as receive it Gal. 3. 13 14. And thus this Covenant abolisheth not but is the accomplishment and establishment of the former Rom. 3. 31. 10. 4. Wherein doe they agree They agree in this that they be both of God and declare one kind of righteousnesse though they differ in offering it unto us What is that one kind of righteousnesse It is the perfect love of God and of our neighbour What thing doth follow upon this That the severe Law pronounceth all the faithfull righteous forasmuch as they have in Christ all that the Law doth aske But yet those remaine transgressors of the Law They are transgressors in themselves and yet righteous in Christ and in their inward man they love righteousnesse and hate sin What are we to consider in the Covenant of Grace The condition 1. Of the Mediatour 2. And then of the rest of mankind In the former consisteth the foundation of this Covenant The performance whereof dependeth on Christ Jesus Acts 10. 43. 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation unto all that will receive it 2 Cor. 5. 20. Mat. 6. 33. When was the Mediatour given 1. If we regard Gods decree from all eternity Eph. 1. 4. 2. If the vertue and efficacie of his Mediation as soon as need was even from the beginning of the world Rev. 13. 8. 3. If his manifestation in the flesh in fulnesse of time Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now 1643. yeares Who is this Mediatour between God and man Jesus Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary the promised Messias or Christ whom the Fathers expected the Prophets foretold John 1. 45. 8. 56. Whose life death Resurrection Ascension the Evangelists describe Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally whom wee look for from heaven to bee the Judge of quick and dead Acts 10. 42. What doe the Scriptures teach us touching Christ our Mediatour Two things first his person Joh. 1. 14. 3. 33. Secondly his office Esa. 61. 1 2. Luk. 4. 18. What is his Person The second Person in the Godhead made man John 1. 14. What have we to consider herein First the distinction of the two natures Secondly the hypostaticall or personall union of both into one Immanuell What be those two natures thus wonderfully united in one person First his divine nature or Godhead which maketh the person Secondly his humane nature or Manhood which subsisteth and hath his existence in the person of the Godhead and so we beleeve our Saviour to be both the Son of God and the son of man Gal. 4. 4. Luk. 1. 31 32. Rom. 1. 3 4. 9. 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead I beleeve that he is the only begotten Son of the most high and eternall God his Father His Word Wisdome Character and Image begotten of his substance before all worlds God of God Light of Light very God of very God begotten not made finally God coessentiall coeternall and coequall with the Father and the Holy Ghost Why call you him the onely begotten Sonne of God Because he is the alone Son of God by nature even the onely begotten of the Father full of grace and truth John 1. 14. 3. 18. For though others be the Sons of God by Creation as Adam was and the Angels Job 1. 6. Others by Adoption and Regeneration as the Saints and the man Christ Jesus in another respect by hypostaticall union yet none is his Son by naturall generation but the same Christ Jesus and that in regard of his Godhead not of his Manhood according to the Apostle who saith that he is without Father according to his Manhood and without Mother according to his Godhead Heb. 7. 3. But it seemeth that he is called the Sonne of God in respect of the generation of his humane nature wherein it is said that the Holy Ghost did that which Fathers doe in the naturall generation especially seeing he is therefore said to be the Sonne of the Highest Luk. 1. 35. He is the naturall Sonne of God onely in regard of the eternall generation otherwise there should be two Sonnes one of the Father and another of the Holy Ghost but he is therefore called the Sonne of the Highest for that none could be so conceived by the Holy Ghost but he that is the
far off and aliens from God are now brought neer through Christ Eph. 2. 12 13. 18. 19. 1 Joh. 1. 3. Heb. 12. 22 23. What is Adoption Adoption is the power and priviledge to be the sons of God Joh. 1. 12. Eph. 1. 5. derived unto us from Christ who being the eternal Son of God became by Incarnation our brother that by him God might bring many sons and daughters unto glory Heb. 2. 10. What are the benefits that flow to us from our Adoption 1. Some are privative immunities and freedome from many grievances as 1. We are freed from the slavery of sin Rom. 6. 14. 2 From condemnation Rom. 8. 1. 3 From all slavish fears and terrors Rom. 8. 15. We have not received the spirit of bondage to fear again but the spirit of adoption 4 From the law not Ceremoniall only Gal. 5. 1. but Moral freed I mean from the curse of it freed from the condemning power of it freed from the coaction and compulsion of it freed from the rigorous exaction inexorable demands of it as it is a Covenant of works But not freed from the doctrine of holinesse contained in it the justified and adopted are every way freed from the Law as it was an enemy and against us Luc. 1. but not freed as it is our guide and director containing the rule of Gods holy will Our Sonship doth not free us from service but from slavery not from holinesse but to holinesse There is a free service which benefits the condition of a son Gods service is perfect freedome 2. Some are positive dignities as 1. Free accesse to the throne of Grace that we may come to God in prayer as to a Father Gal. 4. 6. Rom. 8. 15. 2 We have an Interest in Gods particular and speciall Providence 2 Cor. 6. ult Rom. 8. 28. 3 We by our adoption have a free and sanctified use of all Godâ— creatures restored the right unto which we forfeited in Adam for no man hath any true right to any thing now by nature he may have the use of Gods creatures by Gods patience forbearance but not by Gods licence and allowance untill he be in Covenant with God in Christ and made a son and heir with him and then all things are restored 1 Cor. 3. 21. Rom. 8. 32. 4 From Adoption flows all Christians joy which is called the joy in the holy Ghost Rom. 14. 17. unspeakable and glorious 1 Pet. 1. 8 9. Rom. 5. 2. For the spirit of Adoption is first a witnesse Rom. 8. 16. 2ly A seale Eph. 4. 30. 3ly The pledge and earnest of our Inheritance Eph. 1. 14. setling a holy security in the soul whereby it rejoyceth even in affliction in hope of glory Doe the Justified children of God always then rejoyce Joy considered as a delightfull apprehension of the favour of God gladding the heart though it ought continually to be laboured for Phil. 4. 4. and preserved yet it may be at times not only darkned and daunted but for a time even lost and to be restored Psal. 51. 12. yet it is as all spirituall gifts of God perpetuall and without repentance if we regard 1. The matter of rejoycing which is Gods unchangeable love and grace Mal. 3. 6. 2. The causes and fountains of joy in the regenerate which are the never failing graces of Faith Luk. 22. 32. Hope Rom. 5. 5. and Love towards God in Christ 1 Câ—â— 8. 3. The valuation even in the deepest dismay of our part and hope in Christ above the pleasures of ten thousand worlds 4. The pretence and claim of a faithfull heart promising and challenging unto it self a comfortable harvest of joy for the present seed-time of sorrow Psal. 42. 5. Psal. 126. 5. 57. 11. So much of the first main benefit which Christians receive by their communion with Christ viz. Justification Now what is the second benefit which is called Glorification and Sanctification It is the renewing of our nature according to the Image of God in righteousnesse and true holinesse which is but begun in this life and is called Sanctification and perfected in the life to come which therefore is most strictly called Glory How far forth is our nature renewed in this life by Sanctification This renewing is of our whole nature 1 Thess. 5. 23. Rom. 12. 2. the understanding being enlightned the will rectified the affections regulated the outward man reformed But not wholly in this life and this is done by the powerfull operation of the Spirit of God who having begun a good work in us will perfect it unto the day of the Lord Joh. 13. 6. Psal. 51. 10. Ezek. 36. 26. What be the parts of our Sanctification Two answerable to the two powerfull meanes whereby they are wrought First Mortification or dying unto sin and thereby freedome from the dominion thereof by the death of Christ Rom. 6. 6 7. Secondly Vivification or quickning unto newnesse of life by the power of the resurrection of Christ In regard whereof it is also called our first resurrection Rev. 20. 6. How doth Sanctification differ from the former grace of Justification In many main and materiall differences as 1. In the order not of time wherein they goe together Rom. 8. 30. nor of knowledge and apprehension wherein this latter hath precedency 1 Cor. 6. 11. but of nature wherein the former is the ground of this latter 2 Cor. 7. 1. Secondly in the Subject the righteousnesse whereby we are justified being inherent in Christ for us but this of Sanctification in our selves from him Rom. 8. 10. Thirdly in the cause our Justification following from the merit our Sanctification from the efficacy of the death and life of Christ. Fourthly in the Instrument Faith which in Justification is only as an hand receiving in Sanctification is a co-working vertue Acts 15. 19. Gal. 5. 6. Fiftly in the measure Justification being in all Beleevers and at all times alike but Sanctification wrought differently and by degrees Sixtly in the end which being in both eternall life Rom. 6. 23 24. yet the one is among the causes of reigning the other onely as the high-way unto the kingdome What is the rule and square of our Sanctification The whole word of God Joh. 17. 17. Ps. 119. 9. as containing that will of his Rom. 12. 2. which is even our Sanctification 1 Thess. 4. 3 c. How doe you prove that Gods word is such a rule 1. By expresse warrant of Scripture 2 Tim. 3. 14. 17. 2. By the resemblances and things whereunto it is compared as to the way we walk in Jer 6. 16. Mark 12. 14. Act. 18. 24 25. to a Light and a Lanthorn in a dark place to guide our feet into the way of peace Psa. 119. 105. Prov. 6. 23. 2 Pet. 19. 20. Luc. 1. 77. 79. to a Glasse Jam. 1. 25. to a Rule Line Square Measure and Ballance whereby must be framed ordered measured and
hath both made and sanctified were not as fit as the skin of a Beast which the Artificer hath tanned and sewed 3. They must moreover according to the Commandement of Christ eat and drink the Bread and Wine not laying or hanging it up or worshipping it as the papists doe 4. Lastly they must use thanksgiving offering up themselves both souls and bodies as a sacrifice of thanks Rom. 12. 1. in which regard this Sacrament is called the Eucharist What is to be done after the action 1. We must by and by use joyfull thanksgiving with prayer and meditation being so comforted in heart in the favour of God towards us that we be ready with a feeling joy to sing a Psalme unto the Lord Matth. 26. 30. 2. We must continually endeavour to finde an increase of our faith in Christ love to God and all his Saints power to subdue sin and practice obedience with all other sanctifying and saving graces 1 Cor. 10. 16 17. 11 21. Col. 2 6 7. 2 Pet. 3. 18. For a true believer shall feele in himself after the receiving of the Sacrament an encrease of faith and sanctification a further deading of the old man and so a greater measure of dying unto sin a further strength of the new man and so a greater care to live in newnesse of life and to walk the more strongly and steadily in the wayes of God all the dayes of his life this being a Sacrament not of our incorporation as Baptisme but of our growth which albeit one cannot alwayes discerne immediately after the action yet between that and the next Communion it may be easily espied in our service towards God and men What if a man after the receiving of the Sacrament never find any such thing in himself He may well suspect himself whether he did ever repent or not and therefore is to use means to come to sound faith repentance For the Lord is not usually wanting to his ordinances if men prepare their hearts to meet him in them If we receive no good no refreshment at this spirituall feast if God send us away empty either it is because we have no right unto his mercies being not in Christ and so not accepted or because some secret unmortified lust remaineth in us like Achans wedge of gold so some beloved sin either not seen or not sufficiently sorrowed for and resolved against lyeth glowing in the heart which causeth God to frown upon our services like a dead flye causeth the ointment to stink therfore in this case a man should descend into himself make a more strict search into his conscience that he may againe come before the Lord with more humilty and better preparednesse and God will reveale himself in due time to every one who unfainedly seeketh after him in his ordinances So much of the Sacraments What are the Censures They are the judgements of the Church for ratification of the threates of the Gospell against the abusers of the Word and Sacraments What doe these Censures profit the Church of God Very much for by them the godly having strayed from the course of sincerity are through obedience brought home againe But the wicked are hardened by them through disobedience whereof it is that the wicked are properly said to be punished the godly only chastened and corrected But it seemeth that corrections rather belong to Magistrates then to Ministers The Magistrates by the Lawes of the Common-wealth punish some by death others by other torments and some by purse which belongeth not to the Minister who hath to doe only with the soule And these spiritual censures are of as necessary use in the Church both to help the godly and to restrain and root out the wicked out of the Church as those penall Lawes of the Magistrate in the Common-wealth They therefore who upon this pretence that God forceth no man to come unto him suppose the censures to be unprofitable are like unto children that will have no rod in the house Whereby doth the necessity of Censures appeare Easily for sith in the Church of God there be of all sorts as in a net cast into the sea which catcheth good and bad It is impossible without correction to keep good order in the Church especially to restraine the wicked hypocrites from offending and thereby slandering their profession If then there were no hypocrites there were no use of Censures Not so but the serve most of all for them that make no conscience of their calling For the best man that is having some sparkes of his naturall corruption remaining unregenerate may fall and offend and therefore must be chastened by the Church But this is the difference the godly falling by infirmity by correction doe amend but the wicked offending purposely by punishment are hardened What is to be gathered of this That sith censures are as needfull in the Church as the rod in the house or the Magistrates sword in the Common-wealth for offendors yea and of so much more use as these are for the body and this life and the other for the soule and life to come they that set themselves against them care not what disorder there be in the Church but seek to exempt themselves from punishment that they might doe what they list and make the Gospel a covert for all their wickednesse who are like to them in the second Psalme that would not beare the yoake of Government So much for the use and necessity of Censures What is the doctrine of them especially delivered In the 18 chapter of Saint Matthew from the 15 verse to the 20. where both their institution and ratification is laid downe For first our Saviour declareth the degrees of the censures ordained for such as are called brethren which are generally corrections according to the greatnesse of the offences and then treateth of their power and authority What is to be observed in the degrees of the censures That the censures be according to the offences as if the offence be private the censure thereof must be private wherein the censurer is to deale circumspectly 1. That he know the offence 2. That he admonish the offender secretly 3. That he do it in love convincing his offence so to be by the Word of God What further duty is required of us in this case 1. That we runne not to others to slander the offenders which Moses forbiddeth Levit. 19. 16. 2. Not to keep the injury in minde of purpose afterwards to revenge it 3. Not to deale roughly with one under pretence of seeking the glory of God 4. Not to despise the offender but by all means to seek his amendment Who are to be admonished openly in the Church Those that sin openly What if they will not amend by admonitionâ— Then they are by suspension to be barred for a time from some exercises of Religion and if by that they will not amend then they are by excommunication to be cut
is of good report whatsoever is praise-worthy c. As for baptisme of Infants it is sufficiently warranted by reasons of Scripture though not by example Obj. 2. They object that it is by Tradition and not by Scripture that we know such and such Books to be Scripture Though new beginners doe first learn it from the faithfull yet afterwards they know it upon grounds of Scripture as an ignorant man may be told of the Kings Coin but it is not the telling but the Kings stamp that maketh it currant and good Coin Obj. 3. It is objected that it was by Tradition and not by Scripture that Stephen knew Moses to be 40 years old when he left Pharaoh Acts 7. 23. That Luke knew a great part of the Genealogie of Christ Luk. 3. That Jude knew Satans striving for Moses body Jude v. 9. and the Prophesie of Enoch ver 5. 14. That Paul knew Jannes and Jambres 2 Tim. 3. 8. and the saying of Christ that it is more blessed to give then to receive Acts 20. 35. Such particular Histories or speeches might be received from hand to hand but no different Doctrine from that which was written Obj. 4. The Apostles testimony is objected 1 Cor. 15. 3. 2 Thess. 2. 15. Hold the traditions which you have been taught whether by word or our Epistle He meaneth the doctrine he delivered unto them which was nothing different from that which is contained in the Scriptures The Scriptures you say are a rule and a line but are they not as the Church of Rome imagineth like a rule of lead which may be bowed every way at mens pleasures They are as a rule of steel that is firm and changeth not Matth. 5. 18. Psal. 19. 9. for seeing they are sufficient to make us wise unto salvation as is before proved it followeth of necessity that there is a most certain rule of faith for instruction both of faith and works to be learned out of them by ordinary means of reading prayer study the gifts of tongues and other sciences to which God promiseth the assistance of his grace Joh. 5. 39. Jam. 1. 5. And this sword of the Spirit which is the Word of God written as the example of Christ our generall Captain sheweth Mat. 4. is delivered unto us by the holy Ghost both to defend our faith and to overcome all our spirituall enemies which are the Devil and his instruments false Prophets Hereticks Schismaticks and such like Eph. 6. 17. Therefore the holy Scriptures are not as a nose of wax or a leaden rule as some Papists have blasphemed that they may be so writhen every way by impudent Hereticks but that their folly and madnesse as the Apostle saith 2 Tim. 3. 9. may be made manifest to all men Are the Scriptures then plain and easie to be understood There are some hard things in the Scripture that have proper relation to the time in which the Scripture was written or uttered or which are prophesies of things to be fulfilled hereafter which if we never understand we shall be never the worse for the attaining of everlasting salvation there are other things in Scripture belonging to the saving knowledge of God all which are dark and difficult unto those whose eyes the God of this world hath blinded 2 Cor. 4. 4. 2 Pet. 3. 5. Joh. 8. 43. but unto such as are by grace enlightened and made willing to understand Psal. 119. 18. howsoever somethings remain obscure 2 Pet. 3. 16. to exercise their diligence yet the fundamentall Doctrine of faith and precepts of life are all plain and perspicuous for all Doctrine necessary to be known unto eternall salvation is set forth in the Scriptures most clearly and plainly even to the capacity and understanding of the simple and unlearned so far is it that the Scriptures should be dangerous to be read of the Lay folks as Papists hold How prove you this which you have said Deut. 30. 10. 11 c. Moses taketh heaven and earth to witnesse that in the Law which he had written he hath set forth life and death and that they can make no excuse of difficulty or obscurity This Commandement which I command thee this day is not hidden from thee neither is it far off c. which Paul also Rom. 10. 16. applieth to the Gospel Psalm 19. 8. the Prophet David testifieth that the Law of the Lord is perfect converting the soul the testimonies of the Lord are true giving wisdome to the simple and Psalme 119. 105. Thy Word is a Lampe or Candle unto my feet and a Light unto my pathes Prov. 1. 4. It giveth subtilty to the simple and to the young man knowledge and discertion and Prov. 8. 9. All the words of wisdome are plain to them that will understand Esa. 45. 19. The Lord saith I have not spoken in secret in a dark place of the earth I have not said in vain to the seed of Jacob Seek mee 2 Cor. 4. 3. Paul saith If our Gospel be hid it is hid to them that are lost c. 2 Pet. 1. 19. S. Peter commendeth Christians for taking heed to the word of the Prophets as unto a light that shineth in a dark place c. The Scripture is our Fathers Letter to us and his last will to shew us what inheritance he leaveth us but friends write Letters and Fathers their wils plain It were to accuse God of cruelty or desire of mans destruction for to say that he should make the means of their salvation hurtfull unto them Women and children have read the Scriptures 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his infancy namely by his Grandmother Lois and his Mother Eunice whence the same Apostle commendeth chap. 1. 5. If little children are capable of the Scriptures by the small understanding they have and lesse judgement there is none so grosse which hath the understanding of a man but may profit by it comming in the fear of God and invocation of his name Obj. 1. But here the Papists have many things to object against you to prove that the Scriptures are darke and hard to be understood and First that the matters contained in them are Divine high and beyond mans reason as the Trinity the Creation of nothing c. These matters indeed are above humane reason and therefore are we to bring faith to beleeve them not humane reason to comprehend them but they are delivered in Scripture in as plain tearms as such matter can be Obj. 2. Peter saith that something in Pauls Epistles be hard and wrested by men 2 Pet. 3. 16. First he saith not that all Pauls Epistles are hard but something in them which we grant Secondly they are the wicked and unsetled in knowledge that wrest them as the Gluttons and Drunkards abuse meat and drink Obj. 3. If Scriptures were not dark what need so many Commentaries upon them and why are they
Cor. 5. 5. Acts 2. 33. VVhat comfort doth hence arise to Gods children 1. That our head being gone before we his members shall follow after Christ having prepared a place for us in heaven which now we feel by faith and hereafter shall fully enjoy Eph. 1. 22 23. 1 Cor. 15. 49. Joh. 14. 3. 13. 23 24. 2. That having such a friend in heaven we need not fear any foes on earth nor fiends in hell Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10. What fruits are we to shew in our lives from the vertue of his Ascension in our hearts 1. To have our conversation in heaven whilest we be on earth placing our hearts where our head is Col. 3. 1 2. Phil. 1. 23 3. 20. 2. To look for the presence of Christ by faith not by sight in spirituall not in carnall things Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63. What is the third degree of his Exaltation That he sitteth at the right hand of God the Father Almighty Mar. 11. 19. Eph. 1 20 21 22. What is meant by this That Christ in our nature is worthily advanced by the Father to the height of all Majesty Dominion and Glory having authority to rule all things in heaven and in earth Eph. 4. 10. Heb. 1. 3 4 5. 8. 13. Mat. 28. 18. How may this appear Because he is hereby exalted to be the Kings of Saints Rev. 15. 3. the Judge of sinners Act. 17. 31. the Prince of our salvation Act. 5. 31. and the high Priest of our profession Heb. 8. 1. What comfort ariseth hence to all true Beleevers That 1. as our King he will govern us Heb. 1. 8 9. Luc. 1. 33. and that from him we shall receive all things needfull for us under his gracious government 2. As our Judge he will avenge us Rev. 6. 10. 16. 5 6. and as our Prince defend us Dan. 12. 1. subduing all our enemies by his power treading them under our feet 3. As our Priest he will plead our cause and pray for us Heb. 7. 25. Rom. 8. 34. Why is he said in the Creed to sit at the right hand of God the Father Almighty That we may know he enjoyeth both the favour and power of God in full measure the Father having committed all Judgement to the Son Heb 1. 13. Mat. 28. 18. Joh. 5. 22. What duties are here required To honour the Son as we do the Father to cast our Crowns at his feet stoop to his Scepter live by his Laws so to follow him here that we may sit with him in his throne hereafter Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21. Doth he not now thus reign for the raising of his friends and the ruine of his enemies Yes he doth graciously by his Word and Works Heb. 1. 8. Rom. 10. 15 16. But he shall more gloriously when he commeth again to judge the quick and the dead 2 Thess. 1. 10. Rom. 14. 9. Having thus declared that which concerneth the Mediatour of the New Testament what are you now to consider in the condition of the rest of mankind which hold by him Two things 1. The participation of the grace of Christ and the benefits of the Gospel 2. The means which God hath ordained for the offering and effecting of the same To whom doth God reveal and apply the Covenant of Grace Not to the world but to his Church called out of the world John 14. 22. 17. 9. Mat. 11. 25. 1 Cor. 2. 8. c. that is not to the reprobate appointed from everlasting to be vessels of wrath but to the Elect and chosen For howsoever the light is come into the world yet most men rather love darknesse then light Joh. 1. 5. And though the proclamation of Grace be generall 1 Tim. 2. 4. yet most men refuse or neglect Gods goodnesse by reason of the naughtinesse of their hearts neither are any saved but such as God draweth to imbrace his mercy and casteth as it were into a new mould Joh. 6. 44. It would seem by this that the most part of the world be in no better estate then the Devill himself Most men questionlesse abide without recovery in the state of sin and death 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption and grace of Faith and Repentance unto life but suffers them to run on in sin deservedly unto condemnation How doth God suffer them to run into Condemnation In a divers manner some Reprobates dying infants other of riper years of which last sort some are not called others called How doth God deal with Reprobates dying infants Being once conceived they are in the state of death Rom. 5. 14. by reason of the sin of Adam imputed and of originall corruption cleaving to their nature wherein also dying they perish as for instance the children of Heathen Parents for touching the children of Christians we are taught to accompt them holy 2 Cor. 7. 14. How doth God deal with those of riper years uncalled Being naturally possessed with ignorance and vanity Eph. 4. 18 19. he giveth them up to their own lusts to commit sin without remorse with greedinesse in a reprobate mind Rom. 1. 26. 28. untill the measure of sin being fulfilled they are cut off Gen. 15. 16. Ps. 69. 27. How doth God deal with such Reprobates as are called He vouchsafeth them outward means of salvation Heb. 4. 1 2. 1 Cor. 10. 1 2. c. giving farther to some of them some illumination Heb. 6. 4 5. A temporary faith Acts 8. 13. some outward holinesse and tast of heaven whom he yet suffereth to fall away and the means of grace to become a favour of death unto them 2 Cor. 2. 16. yea some of these doe fall even to the sin unpardonable Heb. 6. 6. So much of the company of the Reprobates which are not made partakers of the benefit of Redemption what is the Church of Christ which enjoyeth this great benefit A company of men and women called out of the world to believe and live in Christ and indued accordingly with spirituall graces for the service of God Gal. 3. 26 27 28. John 1. 12. 17. 14 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect which are admitted into fellowship with Christ Jesus for all these being taken together are called the Church that is Gods assembly or congregation which in the Scripture is likened to the Spouse of Christ Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we professe to believe under the title of The holy catholick Church Heb. 12. 22 23. Eph. 5. 27. Doe you beleeve in the Catholick Church No I believe that God hath a certain number of his chosen children which he doth call and gather to himself that Christ hath such a flock selected out of
man to deserve the true name of a citizen which is to use the place aright And therefore have no part in those rewards that are proposed for good and perfect citizens though they enjoy what outwardly belongeth to the city Are we then to acknowledge one Church or many One alone as there is but one Lord one Spirit one Baptisme one Faith Eph. 4. 4. Cant. 6. 8. Gal. 3. 28. Howsoever as hath been said there is a begun and a perfect Church For the Church of God is one in respect of that inward nature of it having one Head one Spirit and one finall state But outwardly there be as many Churches as there be congregations of Believers knit together by speciall bond of order for the religious expressing of that inward nature Rom. 1. 11. Yet though there be many visible Churches there is but one Catholick and Universall Church of which not one shall be lost and out of which not one shall be saved Acts 2. 47. Ephes. 5. 23. John 17. 12. 20. VVhat gather you hence That the Church of Rome is not the Catholick Church because it is particular not universall and because out of it many have been saved and in it some shall be damned Rev. 18. 4. 19. 20. 2 Th. 2. 11 12. What are the speciall prerogatives whereof all Gods children the true members of the Catholick Church are made partakers Joh. 1. 12. In the Creed there are some principall notes rehearsed 1. The Communion of Saints Heb. 12. 22 23. Eph. 2. 19. 2. The forgivenesse of sins Rom. 8. 33. 3. The Resurrection of the body 1 Cor. 15. 52. Act. 24. 15. 4. Life everlasting Rom 6. 23. There are four also recorded by the Apostle Paul in that golden sentence 1 Cor. 1. 30. Ye are of him in Christ Jesus who of God is made unto us Wisdom and Righteousnes Sanctification and Redemption VVhy is Wisdome here set down by the Apostle as necessary to our salvation Because it was necessary that having absolutely lost all godly and saving wisdom wherein we were first created that it should be againe repaired ere we could be partakers of life eternall Why have we no true wisdome naturally able to bring us unto it No verily for although we have wisdome naturally ingraffed in us to provide for this present life and sufficient to bring us to condemnation in the life to come yet we have not one grain of saving wisdom able to save us or to make us step one foot forward unto eternall life Where is this wisdom to be found In the word of God How come we to it By Christ for God dwelleth in light which no man hath approached unto 1 Tim 6. 16. only the Sonne which was in the bosome of his Father he hath revealed him Joh. 1. 18. What doth the Apostle mean by Righteousnesse As by the chief part thereof our whole justification which consisteth of the remission of our sins and the imputation of Christs righteousnesse How doe you prove this righteousnesse here to be meant of the righteousnesse that is in Christ Because he speaketh afterward of sanctification which is the righteousnesse within us What is Sanctification It is freedome from the tyranny of sin into the liberty of righteousnesse begun here and increased dayly untill it be fully perfected in the life to come Rom. 6. 14. Psal. 19. 14. VVhat is Redemption It is the happy estate that the childrē of God shal have in the last day VVhat is the ground of all these spirituall blessings The whole work of our salvation must be ascribed to the grace of God alone VVhat is meant by the grace of God First and principally that free favour with God doth bear towards us 2. Those gifts and helps that are in us arising from that fountain Is man idle in this work of grace Man also worketh with Gods grace but first he receiveth from God not only the power to work but also the will and the deed it selfe Phil. 2. 13. Is this work of God only an offering of good things unto us God doth not only offer grace unto us but causeth us effectually to receive it and therefore is said not only to draw us Cant. 1. 3. Joh. 6. 44. but also to create a new heart in us whereby we follow him Ps. 51. 10. What profit hath every one of Gods elect in Christ the Mediatour by the application of the covenant of grace Union and communion both with Christ himselfe and with his whole Church whence ariseth the communion of Saints whereby nothing else is understood but that heavenly fellowship which all the faithfull have with Christ their head with the members of his body all true Christians the whole Church thus communicating with Christ and every member one with another Heb. 3. 14. 12. 22. 23. Eph. 2. 19 20. 4. 12. 1 John 1. 3. What are the bands of this fellowship and who is the author of it The Spirit knits the body to the head by faith and the members one unto another by love 1 Cor. 12. 11. 27. Col. 3. 14. 1 Cor. 6. 17. What comfort have we by this 1. That we are justified by that faith whereby Adam and Abraham were justified which is tyed to no time or place and excludeth no person 2. That we are made partakers of Christ and all his merits by faith and of all the blessings of the Church by love What are the speciall comforts of this communion with Christ That wee are sure to have all graces and all good things from him and that both our persons are beloved and our services accepted in him and for him John 1. 16. 17. 1 Cor. 1. 30. Eph. 2. 4 5 13. 1 Pet. 2. 5. And what especiall comforts doe arise out of our communion with Christians That we have a portion in their prayers Act. 1. 2. 15. a share in their comforts Rom. 12. 15. a room in their hearts 2 Thess. 1. 3. mutually bearing infirmities Gal. 6. 1 2. furthering duties Heb. 10. 24. and relieving necessities What duty doth this communion of Saints require of us Eph. 4. 3. To renounce all fellowship with sin and sinners 2 Cor. 6. 17 to edifie one another in faith and love Iude 5. 20. to delight in the society of the Saints Ps. 16. 3. and to keep the unity of the Spirit in the bond of peace Why are all Beleevers called Saints Because they are partakers of Christs holinesse dayly growing and increasing in the same and to let us know that none shall ever bee Saints in heaven but such as are first Saints on earth Heb. 12. 10. 2 Pet. 1. 14. 2 Cor. 7. 1. 2 Thess. 1. 10. Forasmuch as the point of our union and communion with Christ is of great importance and the very foundation of allour comfort it is more largely to be stood upon First therefore shew how the elect are united to Christ his person They are incorporated and made members of
we are justified Faith being onely the instrument to convey so great a benefit unto the soule as the hand of the begger receives the Almes Forasmuch as it standeth us much in hand to know what this faith is whereby we have profit by Christs Redemption declare how many wayes the word Faith is taken in the Scriptures Sometimes it is taken for true and faithfull dealing between man and man both in word and deed called Fidelity or Faithfulnesse as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12. but of that faith we are not here to speak Sometimes it is taken for the faith or fidelity of God towards man but that also is besides our purpose Here we are to intreat of mans faith towards God and that word Faith is also taken two wayes 1. For the object to be apprehended or things to be beleeved even the whole doctrine of faith or points of Religion to be beleeved as Acts 6. 7. 13. 8. Rom. 1. 5. 3. 31. 12. 3. 6. 16. 26. Gal. 1. 22. 3. 2. 5. 23. 1 Tim. 1. 2. 4. 1. Jude vers 3. 2. For the action apprehending or beleeving the same viz. that work of God in man whereby he giveth assent or credence to God in his word yea and applyeth that which any way concerneth him in particular how otherwise generall soever it be as Rom. 10. 7. c. And this faith is set out by two names Heb. 11. 1. The substance of things hoped for and the evidence of things not seen by the first meaning that whereas God in his word hath made promise of things which are not presently enjoyed but onely hoped for they being not in esse but in posse yet faith doth after a sort give them a present subsisting or being as if they were in esse By the second meaning that whereas many of the promises are of things so farre out of the reach of man that they are both invisible to the eye and unreasonable or impossible to the sense or understanding of man yet faith is the very evidence of them and that which doth so demonstrate them unto us that by it as through a prospective glasse we as clearly discern them as if they were even at hand How many kinds of faith be there Although there be but one true saving faith Eph. 4. 5. yet of faith there are two sorts 1. Such as is common to all which all men have or may have 2. That which no man hath or can have but the elect it being proper to them 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5. How many sorts be there of the common faith Two ordinary and extraordinary and of the ordinary two also that which we call historicall and that wee call temporarie faith What is an historicall faith It is a knowledge and perswasion of the truth of Gods word concerning the letter and story of it as that there is one onely God and in the God a Trinity in Unity that Jesus Christ is the Saviour of the world c. What is a temporary faith It is a joyfull entertaining of the promises of the Gospell with some seeming confidence which yet is but vanishing uncertain and not rooted lasteth but for a time and then comes to nothing Mat. 13. 20 21. Luk. 18. 3 14. What is that common faith which you call extraordinary It is the faith of miracles which is the cleaving to some speciall and singular promise either for the doing of some extraordinary effect or for the receiving of some outward good after an extraordinary manner 1 Cor. 13. 2. Mat. 21. 2. 7. 22. Mark 9. 3. Acts 14. 9. Luk. 17. 19. By this kind of faith Judas might work miracles as well as the other Disciples and by this Faith many might bee healed by our Saviour in their bodies who were not healed in their soules What now is true saving faith which none have but the elect it being proper to them It is such a firme assent of the mind to the truth of the word as flowes into the heart and causeth the soule to embrace it as good and to build its eternall happinesse on it What is that which you make the object of saving Faith The generall object of true saving Faith is the whole truth of God revealed but the speciall object of Faith as it justifieth is the promise of remission of sinnes by the Lord Jesus For as the Israelites by the same eyes by which they looked upon the brasen Serpent they saw other things but they were not healed by looking upon any thing else but onely the brasen Serpent So though by the same Faith whereby I cleave to Christ for remission of sinnes I beleeve every truth revealed yet I am not justified by beleeving any truth but the promise of grace in the Gospell Open the nature of this saving and justifying Faith somewhat more fully Justifying Faith may bee considered two wayes either as God works it in mans heart or else as mans heart works by it towards God againe For first God enables man to beleeve and then he beleeves by Gods enabling In the first respect Faith is said to be Gods gift Eph. 2. 8. Phil. 1. 29. And it is the greatnesse of Gods power that raiseth mans heart unto it Eph. 1. 19. In the second respect man is said to beleeve Rom. 10. 10. and to come to Christ. But he beleeves by Gods enabling him to beleeve and he comes by Gods causing him to come Joh. 6. 44. No man can come unto me except the Father draw him saith our Saviour What doth God work in man when he gives him Faith First hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the Lord Jesus 1. Cor. 2. 11 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18. Secondly he enables the will to embrace them and reach all the desires of the soule after them and rest and build eternall comfort on them The things of God as they are foolishnesse to mans naturall Judgement so they are enmity to his naturall will And therefore when God gives faith he gives a new light to the understanding and new motions and inclinations to the heart As the Covenant of Grace is I will give them a new heart Ezek. 36. 26. It must be a mighty power to turne the heart of man upside downe and cause him to pitch all the desires of the soule upon a supernaturall object Joh. 6. 44. What gather we from hence First the monstrous wickednesse of the Popish Doctors who perswade the multitude to rest in a blind faith which they call implicite and folded up telling them that it is enough for them to beleeve as the Church beleeves though they know not what the Church beleeves nor who the Church is whereas the Scripture teacheth us that Faith comes
by hearing that is by hearing the blessed promises of grace offered to the people Rom. 10. 14. 17. Faith doth not consist in darknesse and ignorance but knowledge is of the ingredience of it John 12. 39. and therefore sometimes put for it John 17. 3. Esa. 53. 11. Where God doth work Faith there he gives a saving light to the understanding though in divers measures and degrees as there are weak measures of Faith so weak measures of knowledge and apprehensions in saving mysteries But no man can build upon Gods gracious word and promise for the truth and reality of what he speaks without he know what he speaks Secondly we may here learne that Faith doth not consist onely in the understanding or onely in the will but in the whole soule the whole intelligent nature is the seat of Faith And therefore either Faith is not a supernaturall gift of God or else they speak ungraciously of Gods grace in the work of Faith who attribute no more to God then the renovation of mans understanding and revealing those things to him which by nature he could not see leaving the action of consenting and embracing by faith the things revealed to mans free-will so sharing the businesse of beleeving between God and man the enlightning of the understanding shall be Gods but the inclining the will must be a mans own any further then it may be invited by morall perswasion But the Scripture every where shews faith to be such a transcendent and supernaturall gift as far exceeds all naturall power to produce or reach unto God doth all in this high businesse by his powerfull Spirit and supernaturall grace But how then is it said that man beleeveth man receiveth Christ man comes unto him These phrases and the like shew what man doth when faith is wrought in him how his soul acts by it and exerciseth this excellent habit received And it is thus 1. By Gods teaching him he understands by Gods enlightning his mind he sees the excellency of the Lord Jesus and firmely assents unto the word of grace as true that indeed Christ is the only blessed Saviour and that all the promises of God in him are yea and amen 2. By Gods changing and enabling his will he wils by Gods sanctifying his affections he loves and embraceth by Gods printing and sealing them on his heart he possesseth and closeth with Christ and the precious promises of mercy in him and embraceth the tenure of the Gospel as the sweetest and happiest tidings that ever sounded in his eares and entertains it with the best welcomes of his dearest heart and placeth his eternall happinesse on this Rock of salvation Put now all these things together They all shew that faith is nothing else but a supernaturall action and worke of God in man whereby mans heart that is all the powers of mans soule move as they are first moved by God So that the action of man in beleeving is nothing but his knowing of heavenly things by Gods revealing them and causing him to know them his willing them and embracing them by Gods enabling him to will and embrace them Thus the motion of mans heart to Christ being moved by God is called mans beleeving with the heart even as a wheel which of it self cannot move yet being moved by a higher wheel doth move which motion though it be but one yet is said to be the motion of two that is of the Mover and of the thing moved It seemes then that justifying faith consists in these two things viz. in having a mind to know Christ and a will to rest upon him Yes whosoever sees so much excellency in Christ that thereby he is drawn to embrace him as the onely Rock of salvation that man truly beleeves to Justification But is it not necessary to Justification to be assured that my sinnes are pardoned and that I am justified No that is no act of faith as it justifieth but an effect and fruit that followeth after Justification for no man is justified by beleeving that he is justified for he must be justified before he can beleeve it and no man is pardoned by beleeving that he is pardoned for he must be pardoned before he can beleeve it But faith as it justifieth is a resting upon Christ to obtain pardon the acknowledging him to be the only Saviour and the hanging upon him for salvation Mat. 16. 16. John 20. 31. Acts 8. 37. Rom. 10. 9. 1 John 4. 15. 5. 1. 5. It is the direct act of faith that justifieth that whereby I doe beleeve it is the reflect act of faith that assures that whereby I know I doe beleeve and it comes by way of argumentation thus Maj. Whosoever relyeth upon Christ the Saviour of the world for Justification and pardon the word of God saith that he by so doing is actually justified and pardoned Min. But I doe truly relie upon Christ for Justification and pardon Concl. Therefore I undoubtedly beleeve that I am justified and pardoned But many times both the former propositions may be granted to be true and yet a weak Christian want strength to draw the conclusion for it is one thing to beleeve and another thing to beleeve that I doe beleeve It is one thing for a man to have his salvation certain and another thing to be certain that it is certain How then doth the soul reach after Christ in the act of justifying Even as a man fallen into a river and like to be drowned as he is carried down with the floud espies the bough of a tree hanging over the river which he catcheth at and clinges unto with all his might to save him and seeing no other way of succour but that ventures his life upon it this man so soon as he had fastned upon this bough is in a safe condition though all troubles fears terrours are not presently out of his mind untill he comes to himself and sees himself quite out of danger then he is sure he is safe but he was safe before he was sure Even so it is with a Beleever Faith is but the espying of Christ as the only means to save and the reaching out of the heart to lay hold upon him God hath spoke the word and made the promise in his Son I beleeve him to be the only Saviour and remit my soul to him to be saved by his mediation So soon as the soul can doe this God imputeth the righteousnesse of his Son unto it and it is actually justified in the Court of Heaven though it is not presently quieted and pacified in the Court of Conscience that is done afterwards in some sooner in some later by the fruits and effects of Justification What are the Concomitants of Justification Reconciliation and Adoption Rom. 5. 1. Joh. 1. 12. What is Reconciliation It is that grace whereby we that were enemies to God are made friends Rom. 5. 10. we that were rebels are received into favour we that were
cases be performed There must be 1. A serious search and enquiry after all sins Lam. 3 40. as Traitors against God but especially speciall sins Ier. 8. 6. Psal. 18. 23. as the Arch-rebels 2. Humble confession of Sins 1. Of necessity unto God with shame of face and true sorrow of heart Prov. 28. 13. Ier. 31. 18 19. 2. Vnto men conditionally Luk 17. 9. viz. if either 1. The Church for satisfaction of the publike offence do enjoyne open acknowledgment 2 Cor. 2. 6. Or 2. Some personall wrong dedemand private reconciliation Luk. 17. 4. Or 3. The weaknesse of the labouring Conscience do require the secret assistance of a faithfull and able Minister or brother Iames 5. 16. 3. Fervent and faithfull prayer Psal. 51. 1 2 c. to God in Christ both for pardon of what is past verse 7. and for supply of renewing grace for the time to come verse 10. 4. Promise of amendment and satisfaction to such as we have endammaged Seeing many doe falsly pretend that they repent how may we know that our repentance is true A true triall of ununfained repentance may be taken 1. From the generality of it viz. if it extend to the abhorring and shunning of all sins Psal. 119. 128 139 24. and to the love and practice of all duties without reservation Psal. 119. 6. 2. From the thorow performance of each part viz. 1. Hatred of sin in spirituall warfare against it and that even unto blood if need be Heb. 12. 4. 2. Of the love of righteousnesse in bringing forth fruit worthy amendment of life Matth. 3. 8. to wit good works What is the spirituall warfare The daily exercise of our spirituall strength and armour against our adversary with assured confidence of victory for the state of the faithfull in this life is such that they are sure in Christ and yet fight against sin there being joyned with repentance a continuall fighting and strugling against the assaults of a mans owne flesh against the motions of the Devill and enticements of the world How shall we overcome these enemies By a lively faith in Christ Iesus What is then our principall strength The powerfull assistance of God in Christ Ephes. 5. 10. who hath loved us whereby we become more then conquerous Rom. 8. 37. What is our spirituall Armour The compleat furniture of saving and sanctifying graces called therefore the Armor of righteousnesse 2 Cor. 6. 7. and the Panoplie or the whole armor of God Eph. 5. 11 14 c. viz. 1. The girdle of verity and sincerity 2. The breastplate of righteousnesse that is holinesse of life and good conscience 3. The shooes of the preparation or resolution to goe through with the profession of the Gospell of peace 4. The shield of Faith 5. The helmet of the hope of salvation 6. The sword of the Spirit which is the sound knowledge and wise application of the Word of God 7. Finally continuall and instant prayer in the spirit Who are the Adversaries in the spirituall conflict They are either our friends proving us or our enemies seducing and endangering us Who is that friend of ours for our probation who entreth into conflict with us God himselfe who though he tempt no man unto evill no more then he can himselfe be tempted Iam. 1. 13. yet as a Master of defence enureth us to conflict by contending with us even in his owne person viz. sometimes by probatory commandements Gen. 22. 1. or sensible apparitions Gen. 32. 24. but more ordinarily by striking our hearts with his terrors Job 6. 4. withdrawing the comfort of his gracious presence Psal. 77. 7. leaving us for a time to our selves 2 Chron. 32. 31. that by our fals we may acknowledge our weaknesse Finally exercising us under the crosse and yoke of outward afflictions Heb. 12. 5 6. Rev. 3. 19. How must we contend with God No otherwise then Iacob Hos. 12. 3 4. and other holy men have done that is by obedience humility patience and fervent prayer unto God who only inableth us to previle with himselfe giving us the blessing and name of Israel Gen. 32. 28. What are those enemies of ours that seeke to seduce and indanger us Whatsoever marcheth under the banner of Satan the god and prince of the darknesse of this world 2 Cor. 4. 4. Eph. 6. 12. who sometimes immediately assaileth us with impious and odious suggestions 2 Cor. 12. 7. Zach. 3. 1. But more usually imployeth his forces or attendants namely the world 1 Iohn 2. 15. and the flesh Gal. 5. 24. So that the faithfull in this life have battell both without by the temptations of Satan and the world and within by the battell of the flesh against the spirit How doe these enemies fight against our soules By imploying all force and fraud to draw us by sin from the obedience and favour of God unto damnation 1 Iohn 2. 15. What must we doe being thus assaulted We must stand fast being strong in the Lord and in the power of his might and taking unto us the whole armour of God Eph. 6. 13 14. that we may be able to resist in the evill daye and to lead captivity captive How shall we overcome By a lively faith in Iesus Christ. To come then to these enemies in particular What call you Satan The adversary or enemy of God and his people How may we be able to stand against his assaults First we must labour to informe our selves that we may not be ignorant of his enterprises or stratagems 2 Cor. 2. 11. Secondly we must boldly resist Iam. 4. 7. 1. Pet. 5. 9. that is give no place or ground unto him Ephes. 4. 27. or admit no conference with him but rather neglect and despise his suggestions Thirdly we must take the shield of faith in Christ and his assistance setting him on our right hand who is mighty to save Psal. 16. 8. Isa. 63 1. whereby we may quech all the fiery darts of the wicked one Eph. 6. 16. Forthly we must brandish against him the sword of the Spirit that is the word of God Eph. 6. 17. after the example of our Saviour Mat. 4 4. c. keeping our selves to that only which God revealeth to us and requireth of us What is the first assault of Satan against us By subtilty he allureth us to sin and therefore he is called a Tempter and a Serpent How shall we overcome him in these temptations First by faith in Iesus Christ who overcame all Satans temptations in his owne person that so we might overcome him Secondly by resisting the inward motions and outward occasions of sin How shall we doe that By beleeving that we are baptized into the death and Resurrection of Christ. What is the second assault of Satan against us He layeth fearfully to our charge our sins committed and therefore he is called the Devill and accuser How shall we overcome him in these accusations First by faith in Iesus Christ who hath
pray for us 2. We must be perswaded that it is our bounden duty to pray for others as well as for ourselves Why doth our Saviour direct us to give such Titles unto God in the beginning and entrance of our Prayers That thereby we may testifie increase and strengthen our faith in God considering what he is to us to whom we are about to pray Heb. 11. 6. What are we taught to consider from this that we are taught to call God Father That God in Christ is become our Father and giveth us both the priviledge John 1. 12. and spirit of sons Gal. 4. 6. so to call him What ariseth from hence First confidence in his fatherly love and compassion towards us as his children Psalme 103. 13. with assurance of obtaining our suites and desires 1 Iohn 5. 14 15. For as young children desire to come unto their Fathers bosome or to sit upon the knee or in the Mothers lap so we by prayers doe creep into the Lords bosome and as it were doe stand between the Lords legges Deut. 33. 3. comming with boldnesse unto him as unto our mercifull Father whose bowels are larger in pittifull affection then any parents yea then the Mothers towards the tendrest childe if we come with faith and affiance that he will grant what we require For if parents will give good things to their children when they aske them much more will the Lord give his spirit to them that aske it of him without doubting Mat. 7. 11. Luke 11. 13. and this doubting is the cause why many goe away so often from prayer without profit and comfort Iames 1. 5. which overthroweth the long and idle prayers of the Papists who have not assurance of Gods love towards them in the thing they demand Secondly necessity of duty on our parts that we both reverence Mal. 1. 6. and imitate him Mat. 5. 45. as our Father Eph. 5. 1. 1 Pet. 1. 17. Thirdly that to come in any other name then our Saviour Christs is abominable which was figured in Moses Exod. 24. 2. 20. 19. and Aaron Levit. 16. 17. But is notably set forth of the Apostle 1 Tim. 2. 5. therefore it is abominable to come by Saints as in Popery they doe What is to be considered by this that we are directed to call him our Father The nature of faith which is to apply it home to himselfe John 20. 28 Gal. 2. 20. Matth. 27. 46. Also that our Saviour Christ is the naturall Son and we his Sons by grace and adoption May not a man say in his prayer My Father Yes verily and that with warrant of our Saviour Christs example Matth 27. 46. Why then are we taught here to say Our Father As the word Father directeth us to meditate upon the relation between God and our selves so the word Our directeth us to meditate upon the relation between our selves and so many as are or may be the children of the same father with us What doth this put us in mind of That we must at all times maintain or renew love and peace one with another but especially when we make our prayers we must come in love as one brother loveth another and therefore reconcile our selves if there be any breach 1 Tim. 2. 8. Esa. 1. 15. Matth. 5. 25 c. Secondly that we are bound to pray and to be suitors to our God and Father one for another as well as for our selves James 5 16. That every one praying for all and all for every one we may jointly encrease and enjoy the benefit of the common stock of prayers laid up in the hands of God Whereto doe the words following direct us when we say Which art in heaven To the meditation of the glory powerfull providence wisdome and holinesse of God in which regard he is said to dwell in the high and holy place Psalm 11. 4. Esa. 57. 15. not that he is excluded from earth or included in heaven or any place who filleth all places Jer. 23. 24. yea whom the heaven of heavens is not able to containe 1 Kings 8. 27. But first because his wisdome power and glory appeareth most evidently in the rule of the heavens as of the most excellent bodily creatures by which inferiour natures are ruled Psal. 19. 1 c. 8. 3. 103. 9. Secondly for that in heaven he doth make himselfe and his goodnesse knowne to the Angels and blessed Spirits of men immediately and without the helps and aids which we have Thirdly because he communicateth himselfe and his goodnesse more powerfully to them then to us and so God is said to be present in the Temple and in the Elect. Fourthly because there and not on earth we should now seek him Psalm 123. 1. Col. 3. 1 2. where also we hope another day to dwell with him in the same happy fellowship which now the holy Angels and blessed soules doe enjoy which teacheth us not to have any fleshly conceit but to have our cogitations above any worldly matter Fiftly to teach us that as we come boldly to him as to a Father so also we are to come with humility and reverence of his Majesty who is so high above us we wretched men being as wormes crauling upon the earth and he sitting in great Majesty in the highest heaven Eccles. 4. 16. 5. 1. Sixtly to teach us to pray not onely reverently but also fervently before him so directing and lifting up our hearts to Almighty God that our prayers may ascend into heaven 2 Chro. 32. 20. Seventhly to encrease our confidence in him who is both ready and able to doe all things for us that acknowledging him to ride on the heavens for our help able as in heaven to doe for us whatsoever as a father he will Psal. 115. 3. we may with full confidence in his power and love ask every good thing of him Psalm 2. 8. Luke 11. 13. Thus much of the preface Now are we to come to the prayer it selfe What is generall unto it That our affections with zeale and earnestnesse ought to wait and attend on prayer which appeareth by the shortnesse of all the petitions What is declared hereby The great affection we should have to the things we come for which giveth a check to our cold prayers where the understanding is withoâ—â— the affection and as it were the sacrifice without the heavenly fire â—o lift it up and make it mount into heaven both in publike and private prayers So much of attention generall to the Prayer What are the parts therâ—of A forme of Petition and of Thanksgiving What is taught hereby First that whensoever we come unto God in Petition we are 〈…〉 give him thanks Phil. 4. 6. Luke 17. 17 18. things not to be 〈…〉 meanes to make way for further graces and benefits to be obtainâ—â— Secondly that it is a fault of us when we are distressed in 〈…〉 to come unto God in Petition but not to return Thanksgiving
of hastening the Lords comming in the former petition What then doe wee desire here for the manner of performance of Gods will That we may after the heavenly patterne afore mentioned willingly without constraint or repugnancy Psalm 110. 3. speedily without delay Psal. 119. 60. sincerely without hypocrisie Deut. 5. 28 29. fully without reservation Psal. 119. 6. and constantly without intermission Psal. 119. 112. beleeve the promises of mercy and obey the precepts of holinesse and so all unwilling and by law onely inforced obedience is here condemned and we enjoined to performe our service with delight joy and alacrity Thus farre of the three first Petitions for things concerning God To come to the three latter that concerne our selves and our neighbour what are we generally to note in them 1. The order and dependance they have from the former three concerning God whereby we are taught that there is no lawfull use of these Petitions which follow or any of them unlesse we first labour in the former Petitions concerning the service of God For we are then allowed and not till then Luke 17. 7 c. to seek good things for our selves when we have first minded and sought those things that concerne the glory of God because unto godlinesse onely the promises of this life and that which is to come are entailed 1 Tim. 4. 8. What further That as in the former the word Thy did only respect God so in these following by these words our and us we learne to have a fellow-feeling of the miseries and necessities of others and therefore in care to pray for them which is one tryall of the true spirit of prayer Is there any thing else common to them all That in all these Petitions under one thing expressed other things are figuratively included and under one kinde all the rest and all the meanes to obtaine them are comprehended as shall appeare How are these Petitions divided The first concerneth mans body and the things of this life the two last concerne the soule and things pertaining to the life to come For all which we are taught to depend on God and namely according to the order observed in the Creed called the Apostles 1. On the providence of God our Father the Creator for our nourishment and all outward blessings 2. On the mercies of Christ our Saviour for pardon of our sinnes 3. On the power and assistance of the holy Spirit our sanctifier for strength to resist and subdue all temptations unto evill What observe you out of the order of these Petitions That we have but one Petition for outward things as lesse to be esteemed but for spirituall things two as about which our care is to be doubled Matth. 6. 33. to teach us how smally earthly things are to be accounted in regard of heavenly and therefore that our prayers for the things of this life should be short and further drawn out for the things that belong to the life to come Why then is the Petition for the temporall things put before the Petitions for spirituall The first place is given to outward things not because they are chiefest but because First it is the manner of the Scriptures commonly to put things first that are soonest dispatched Secondly that outward things may be helpes to enable us to spirituall duties Gen. 28. 20. 21. and that in having aforehand earthly things we may be the more ready and earnest to intreat for heavenly things so our Saviour Christ healed the bodily diseases to provoke all men to come unto him for the cure of the spirituall Thirdly that outward things may be as steps or degrees whereby our weake faith may the better ascend to lay claime and hold on spirituall graces Acts 17. 27 28. That by experience of the smaller things we may climbe up to higher whereby their hypocrisie is discovered which pretend great assurance of forgivenesse of sinnes and of their keeping from the evill one whereas they are distrustfull for the things of this life Fourthly God hath a consideration of our weaknesse who are unapt to performe any duties or service to God if we want the things of this life and that which is requisite to sustaine and suffice nature To proceed in order what are the words of the fourth Petition which concerneth the things of this life Give us this day our daily bread Matth. 6. 11. Luke 11. 3. What is the summe of this Petition That God would provide for us competent meanes and such a portion of outward blessings as he shall see meet for us Prov. 30. 8. not only for our necessities but also for Christian and sober delight according to our calling and his blessing upon us Likewise that he would give us grace to relye our selves upon his providence for all the meanes of this temporall life and to rest contented with that allowance which he shall thinke fit for us Phil 4. 11 12. What is meant by Bread All outward things serving both for our necessity and sober delight Prov. 27. 27. 31. 14. as health wealth food physick sleep rayment house c. together with all the helps and meanes to attaine them As good Princes Magistrates peace seasonable weather and such like As also the removall of the contrary as war plague famine evill weather c. And the blessing of God upon these creatures which he bestoweth upon us What is here to be observed That we must desire bread not Quailes or other delicates not riches and superfluity James 4. 3. Num 11. 4 5 6. but a proportion of maintenance credit liberty c. convenient for us Prov. 30. 8. 1 Tim 6. 8. and that with condition if God shall see it good for us or so be his good pleasure Mat. 8. 2. James 4. 15. 2 Sam. 7. 27. which exception is a caution proper to this Petition for outward things What need is there of asking these things The frailty of our nature not able to continue in health scarse one day without these helps and as it were props to uphold this decayed and ruinous cottage of our mortall bodies lesse able to forbeare them then many beasts for seeing there were a necessary use of our meat in the time of innocency the necessity by our fall is much greater What learne you from the word Give First that from God all things come Psal. 104. 27 28 29 30. Acts 14. 17. which we are ready to ascribe either to the earth called the nurse or to our money wherewith we buy them or to our friends that give them us As if we should looke upon the Steward only and passe by the Master of the Family or upon the breast that giveth sucke and neglect the nurse or bottle we drinke of and passe by the giver What next That although in regard of our labour or buying any thing it may be called ours yet we say Give Lord both because we are unable by any service or labour to deserve the
least crum of bread or drop of water much lesse the kingdome of heaven and salvation at the hands of God Luke 17. 10. Gen. 32. 10. and because our labour and diligence cannot prevaile without Gods blessing What learne you further That seeing God giveth to whom he will and what he will we learne to be content with whatsoever we have received Moreover to be thankfull for it seeing all things in regard of God are sanctified by the Word and in regard of our selves by prayer and thanksgiving 1 Tim 4. 5. And last of all not to envie at other mens plenty being it is Gods doing Matth. 20. 15. What reason is there that they should pray for these things of God which have them already in their Garners Cellars c. in abundance Very great Because 1. our right unto the creatures being forfeited in Adam we having now nothing to plead but onely Gods Deed of gift made unto us in Christ the second Adam and heire of all things in whom and with whom all things are conveyed to us Psalm 8. 7 8 9. Heb. 1. 2. Rom. 8. 32. 1 Cor. 3. 22. so that although we possesse them yet are we not right owners of them but by faith which is declared by prayer for them 2. The things we doe possesse we may easily a hundred wayes be thrust from the possession of them before we come to use them according to the proverb that many things come between the cup and the lip 1 Sam. 30. 16 17. Dan. 5. 5. 2 Kings 7. 17. 3 Although we have the use of them yet will they not profit us neither in feeding nor cloathing us unlesse we have the blessing of God upon them yea without the which they may be hurtfull and poisonable unto us Esa. 3. 1. Hag. 1. 6. Prov. 10. 22. Dan. 1. 13 14 15. Psal. 78. 30 31. By all which reasons it may appeare that the rich are as well to use this petition as the poorest praying therein not so much for the outward things as Gods blessing upon them Why doe we say Give us Hereby we professe our selves Petitioners for all men especially the houshold of faith that for the most part every one may have sufficient and where want is others may be enabled to supply it out of their abundance 2 Cor. 8. 14. Why doe we say This day or For the day That we are to pray for bread for a day and not for a month or yeare c. it is to teach us to restraine our care that it reach not too farre but to rest in Gods providence and present blessing and therefore not to be covetous Exod. 16. 19 20 21. Pro. 30. 8. So that hereby we professe the moderation of our care and desire of earthly things Matth. 6. 34. with our purpose every day by labour and prayer to seeke these blessings at the hands of God Is it not lawfull to provide for children and family Yes verily not onely lawfull but also needfull Gen. 41 34 35. Acts 11. 28. 29. 2 Cor. 12. 14. 1 Tim. 5. 8. But here our affections are onely forbidden to passe measure as to have a carking and troubling care seeing the vexation of the day is enough for it selfe Matth. 6. 34. but commit our wayes unto the Lord and to roll our matters upon him who will bring them to passe Psalme 37. 5. Prov. 16. 3. Why is the Bread called ours seeing that God must give it us To teach us that we must come unto it by our owne labour Gen. 3. 17. Psalme 128. 1. 1 Thes. 4. 11. In which respect hee that will not labour should not eate 2 Thes. 3. 8 9 10. For it is called our bread which commeth to us by the blessing of God on our lawfull labours 2 Thes. 3. 12. so that neither God nor man can justly implead us for it What is the reason of the word daily By daily bread or bread instantly necessary or such as is to be added to our substance wee understand such provision and such a proportion thereof as may best agree with our nature charge and calling Pro. 30. 8. For this word in the Evangelists Matth. 6. 11. Luke 11. 3. and in the proper language of the Spirit of God is the bread fit for me or agreeable to my condition Which is an especiall lesson for all estates and callings to keep them within their bounds not onely of necessity but of Christian and sober delight and not to aske them for the fulfilling of our fleshly desires Psalme 104. 15. Iohn 12. 3. Prov. 30. 8. 1 Tim. 6. 8. Rom. 13. 14. Iam. 4. 3. Hereby also we are taught that every day wee must require these blessings at Gods hands What doe we then begge of God in this Petition 1. That it would please God to preserve this mortall life of ours so long as he seeth good in his wisedome that it maketh for his glory and our good 2. That he would bestow upon us all good things needfull for the preservation of this life 3. That he would give us care and conscience to get those needful things by lawfull meanes which condemneth First those that use wicked and unlawfull meanes towards men Secondly those that goe to the devill 4. That he would give us grace to use painfulnesse and faithfulnesse in our calling that labouring with our hands the thing that is good we may eate our owne bread Ephes. 4. 28. 2 Thes. 3. 12. 5. That we may adde unto our labour prayer that it would please God to blesse our labours in getting those things and thanks-giving for them being gotten as whereby on our part all Gods blessings are assured and sanctified unto us 1 Tim. 4. 4 5. 6. That we may put our confidence not in the meanes but in Gods providence and contain our selves within the care for the meanes leaving events unto Gods onely disposition Phil. 4. 6. Psal. 37. 5. 7. That it would please God to give us faith and grace aswell in want as in abundance to depend on his providence for outward things Phil. 4. 12. 8. That we may be contented with and thankfull for that portion of temporall blessings which it shall please the Lord to measure out unto us as his gift Heb. 13. 5. Psal. 16. 6. not envying such to whom he giveth more So much of the Petition for things belonging to this life What doe we desire in those two which belong unto the life to come Perfect salvation standing in the deliverance from the evils past contained in the former and those to come comprised in the latter By the former we pray for justification and by the latter for sanctification To begin then with the former What are the words of the fifth Petition And forgiue us our debts as euen we forgiue them that are debters unto us Mat. 6. 12. Luk. 11 4. Where we are to observe 1. The Petition for the forgivenesse of our sins 2. The reason added for
therein of the things common to the godly with the wicked What are the things proper to the godly signified by the good and fruitfull ground 1. The receiving of the seed in a good heart 2. The bringing forth of fruit with patience Luke 8. 15. What is there meant by receiving the seed into a good heart By the seed is meant the word of promise whereby God hath said he will be mercifull to us in Christ By the receiving it into a good heart is meant the receiving it by faith in Christ. Where it is said that the Word must be received into a good heart it may seeme that a man hath a good heart before he receiveth that seed Doubtlesse naturally they are all alike and there is never a barrell better herring as they say but as the face answereth the face in the glasse so one of the sons of Adam is like another in their nativity they have by their parents till they be regenerated And therefore it is called a good heart in respect of Gods changing of it by the ingraffed word James 1. 21. and by these words he putteth difference between the fruits of the three former and the fruits of this last For that there is no difference in the outward shew of fruits but only in regard that those fruits proceed from an uncleane heart and these from a heart that is cleansed How may we know that we have true faith and so approve our selves that we are good ground By good fruits which are the effects of faith What are the effects of faith Reconciliation and sanctification Rom. 8. 1 2 3. Eph. 2. 6. Col. 2. 1 2 3. the fruits of the former are set downe Rom. 4. 1 2 3 4. The fruits of the latter are repentance and new obedience which have been already declared What speciall tokens observe you out of the former whereby we may discerne a justifying faith from the faith of the worldlings The end of our faith being the salvation of our soules which shall be at the day of judgement if we can willingly forsake father and mother sister and brother wife and children and abandon the world and say Come Lord Jesus come quickly we may assure our selves we are in a happy case What speciall marks of justifying faith observe you out of the latter 1. To be zealous of Gods glory 2. To love Gods children for these be the speciall effects of our holy faith What is the Word further compared with and likened unto The Apostle Peter 1 cap. 2. ver 1 2. compares it unto milke As new borne babes desire the sincere milke of the Word that ye may grow thereby teaching us that the VVord is not only of use for our begetting unto God but for our daily nourishment that we may grow in grace and in the knowledge of our Lord Iesus Christ 2 Peter 3. 18. so it is called a light a lanthorne and is appointed to be our guide our Counsellor our Comforter c. Is this meant only of the Word preached Doubtlesse the blessing of God both in an especiall manner wait upon that ordinance when it is said That when Christ ascended up on high he gave gifts to men some Apostles Ephes. 4. 12. and some Pastors and teachers for the gathering of the Saints for the edifying of the body of Christ yet withall the reading of the Word with Prayer and diligence is of singular use and benefit and commended unto us by our Saviour Search the Scriptures Iohn 5. 39. and how readest thou Luke 10. 26. and by the example of the Bereans who searched the Scriptures daily and examined the things they heard in the publick ministery of them Acts 16. 11. So much of the Word What are the dependances annexed to it Sacraments 1 Cor. 10. 3 4. and Censures Matth. 18. 15. 1 Cor. 5. the one sealing the Promises the other the threatnings of the Gospell What are Sacraments The seales of the Promises of God in Christ wherein by certaine outward signes and sacramentall actions confirming the same commanded by God and delivered by his Ministers Christ Iesus with all his saving graces is signified conveyed and sealed unto the heart of a Christian. For Sacraments are seales annexed by God to the word of the Covenant of grace Rom. 4. 11 1 Cor. 11. 23. to instruct assure and possesse us of our part in Christ and his benefits Gal 3. 27. and to bind us to all thankfull obedience unto God in him Rom. 6 4. Was not Gods Word sufficient What need have we of Sacraments This argues our infirmity and manifesteth Gods great love and mercy who for the furthering of our understanding hath added visible signes to his word that our eares might not onely bee informed of the truth but our eyes also might more plainly see it and for the greater strengthning of our faith vouchsafeth to confirme the covenant of grace unto us not onely by promise but also by outward seales annexed thereunto The like meanes had Adam himselfe in Paradise to put him in remembraece of Gods will And if he in his perfection needed a token of Gods favour which was the tree of life how much more wee that are corrupt and sinfull if we were Spirits or Angels wee should not need these helpes but sith God knowing our frailties and what is best for us hath given us these seales to our further comfort let us use the receipt of so skilfull a Physitian unlesse wee will hasten our owne deaths How doth God by the Sacraments assure us of his mercies in Christ By the exhibiting to the worthy receiver by such outward signes whether Elements or Actions as himselfe for the reliefe of our weaknesse hath prescribed whole Christ God and men with all his benefits 1 Cor. 10. 4. in whom all the promises of God are yea and Amen 2 Cor. 1. 20. Doe they seale nothing else but the promise of God unto us Yes they seale our promise unto God that we take him onely for our God and Redeemer whom alone by faith wee rest on and whom we will obey How doe they binde us unto God Wee receiving them as pledges of his infinite love in Christ doe thereby professe our selves bound to expresse our thankfulnesse by all duties to his Majesty Col. 2. 6 7. and for his sake one to another Eph. 4. 3 4 5. Describe yet more largely what a Sacrament is A Sacrament is an Ordinance of God wherein by giving and receiving of outward Elements according to his will the promises of the Covenant of grace made in the bloud of Christ being represented exhibited and applyed unto us are further signed and sealed betwixt God and man Or it is an action of the whole Church wherein by certaine visible signes and outward things done according to Gods institution inward things being betokened Christ with all his benefits is both offered unto us and received by us offered I say to all in the Church but exhibited
this is is but the porch the shell and outside all that are outwardly received into the visible Church are not spiritually ingraffed into the mysticall body of Christ. Baptisme always is attended upon by that generall grace but not always with this speciall To whom then is Baptisme effectuall to the sealing up this inward and speciall grace We must here distinguish of persons baptized the Church doth not onely baptize those that are grown and of years if any such being bred Pagans be brought within the pale of the Church and testifie their competent understanding of Christianity and professe their faith in the Lord Jesus and in Gods precious promises of remission of sins by his bloud and their earnest desire to be sealed with Baptisme for the strengthening of their souls in this faith but the Church also baptizeth her infants such as being born within her bosome of beleeving parents are within the Covenant so have right unto the seal thereof Doth the inward grace always accompany the outward sign in those of years baptized No but onely then when the profession of their faith is not outward onely and counterfeit but sincere and hearty they laying hold on Christ offered in the Sacrament by a lively faith which is the hand to receive the mercies offered Acts 8. 37. If thou beleevest with all thy heart thou maist be baptized saith Philip to the Eunuch for it were absurd to extend the benefit of the seal beyond the Covenant now the Covenant is made only to the faithfull Joh. 1. 10. Mark 16. 16. He that beleeveth and is baptized shall be saved but he that beleeveth not whether he be baptized or no shall be condemned Simon Magus Act. 8. 13. and Julian and thousands of Hypocrites and Formalists shall find no help in the day of the Lord by the holy water of their baptisme without it be to encrease their Judgement But what say you of infants baptized that are born in the Church doth the inward grace in their baptism always attend upon the outward sign Surely no the Sacrament of baptisme is effectuall in infants onely to those and to all those who belong unto the election of grace which thing though we in the judgement of charity doe judge of every particular infant yet we have no ground to judge so of all in generall or if we should judge so yet it is not any judgement of certainty we may be mistaken Is every elect infant then actually sanctified and united unto Christ in and by baptisme We must here also distinguish of elect infants baptized whereof some die in their infancy and never come to the use of reason others God hath appointed to live enjoy the ordinary means of faith salvation What is to be thought of elect infants that die in their infancy have no other outward means of salvation but their baptisme Doubtlesse in all those the inward grace is united to the outward signs and the holy Ghost doth as truly and really and actually apply the merits and bloud of Christ in the justifying and sanctifying vertue unto the soul of the elect infant as the minister doth the water to its body and the invisible grace of the Sacrament is conveyed to the outward means But how can an infant be capable of the grace of the Sacrament Very well though infants be not capable of the grace of the Sacrament by that way whereby the growne are by hearing conceiving beleeving yet it followeth not that infants are not capable in and by another way It is easie to distinguish between the gift conveyed and the manner of conveying it faith is not of absolute necessity to all Gods elect but only to those to whom God affords means of beleeving It is the application of Christs righteousnesse that justifieth us not our apprehending it God can supply the defect of faith by his sanctifying Spirit which can doe all things on our part in the room of faith which faith should doe Doe we not know that the sin of Adam is imputed to children and they defiled by it though they be not capable to understand it even so the righteousnesse of Christ may be and is by Gods secret and unknown way to elect infants and so to those that are born deaf and fools not capable of understanding for though God tieth us to means yet not himself he that hath said of infants to the belongs the kingdome of God knows how to settle upon them the title of the Kingdome and we have no reason to think but that even before or in at or by the act of Baptisme the Spirit of Christ doth unite the soul of the elect infant to Christ and cloath it with his righteousnesse and impute unto it the title of a son or daughter by Adoption and the image of God by sanctification and so fit it for the state of glory But what is to be thought of the effect of Baptisme in those elect infants whom God hath appointed to live to years of discretion In them we have no warrant to promise constantly an extraordinary work to whom God intends to afford ordinary meanes for though God doe sometimes sanctifie from the wombe as in Jeremy and John Baptist sometime in Baptisme as he pleaseth yet it is hard to affirm as some doe that every elect infant doth ordinarily before or in Baptisme receive initiall regeneration and the seed of faith and grace For if there were such a habit of grace then infused it could not be so utterly lost or secreted as never to shew it self but by being attained by new instruction But we may rather deem and judge that Baptisme is not actually effectuall to justifie and sanctifie untill the party doe beleeve and embrace the promises Is not Baptisme then for the most part a vain empty shew consisting of shadowes without the substance and a signe without the thing signified No it is always an effectuall seal to all those that are heirs of the Covenant of grace the promises of God touching Justification Remission Adoption are made and sealed in Baptisme to every elect child of God then to be actually enjoyed when the party baptized shall actually lay hold upon them by faith Thus Baptisme to every elect infant is a seal of the righteousnesse of Christ to be extraordinarily applyed by the holy Ghost if it die in its infancy to be apprehended by faith if it live to yeares of discretion So that as Baptisme administred to those of years is not effectuall unlesse they beleeve so we can make no comfortable use of our Baptisme administred in our infancy untill we beleeve The righteousnesse of Christ and all the promises of grace were in my Baptisme estated upon me and sealed up unto me on Gods part but then I come to have the profit and benefit of them when I come to understand what grant God in Baptisme hath sealed unto me and actually to lay hold upon it by faith Explain this
more clearly We know that an estate may be made unto an infant and in his infancy he hath right unto it though not actuall possession of it untill such years now the time of the childs incapability the use and comfort of this estate is lost indeed but the right and title is not vain and empty but true and reall and stands firmely secured unto the child to be claimed what time soever he is capable of it Even so infants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptisme yet through their uncapablenesse they have not actuall fruition of them untill God give them actuall faith to apprehend them Is Baptisme lost then which is administred in our infancy was it a vain and an empty Ceremony no it was a compleat and an effectuall Sacrament and Gods invisible graces were truly sealed up under visible signs And though the use and the comfort of Baptisme be not for the present enjoyed by the infant yet by the parent it is who beleeves Gods promises for himselfe and for his seed and so by the whole Congregation and the things then done shall be actually effectuall to the infant when ever it shall be capable to make use of them But are there not some who utterly deny the baptizing of infants to be warrantable Yes but not to insist upon answering their peevish arguments sufficient and clear ground for the practise of our Church in this behalf may both be pickt out of that which hath been spoken before and further evidenced by these following arguments 1. The first we draw from the use of Circumcision in the old Testament which answereth to Baptisme yet that was applied to the infant the eight day there can be no reason given to deprive infants of Baptisme but that which may be given against Circumcision the main whereof is their incapablenesse of the grace of the Sacrament 2. To them to whom the Covenant belongs to them belongs the seal of the Covenant that confirms the right unto them but to the infants of faithfull parents the Covenant belongs To you and to your children are the promises made saith Peter Act. 2. 39. and to them belongs the Kingdome of God if the thing it self then the sign and seal of it And the Apostle saith Your children are holy 1 Cor. 7. 14. there is a foederall sanctity or externall and visible holinesse at least in children of beleeving parents and they are to be judged of the true flock of Christ untill they shew the contrary Yea but it is objected that they doe not beleeve which is in the Scripture required of those that are to be baptized that they make profession of their faith 3. The Scripture requiring faith in the party to be baptized speaks of grown men when the Apostle gives a rule that none should eat but those that labour it were monstrous from thence to deny meat to children or impotent persons besides it is not simply an improper speech to call the infant of beleeving parents a Beleever our Saviour reckoneth them among Beleevers Mat. 18. 6. he took a child and said Whosoever offendeth one of these little ones that beleeve in me what doe we deem of Christian infants is there no difference between them and Pagans Certainly as it were hard to call them Infidels so it were not harsh to cal thē Beleevers And further it is the received judgment of our Church that the faith of the parents or of those that in stead of parents present the child in the Congregation is so far the infants as to give him right unto the Covenant And lastly as we have said before the Spirit of God in elect infants supplies the room of faith and however it be Adams corruption cannot be more effectuall to pollute the infant then Christs bloud and innocency is to sanctifie them and Gods wisdome wants not means to apply it though wee cannot attain unto the manner But the Anabaptists urge we have no rule in Scripture for baptizing infants nor example 4. But doe we read any thing in Scripture that may infringe the liberty of the Church therein nay doe not the Scriptures afford many friendly proofs by consequence of it we read of such an one baptized and all his houshold the house of Lydia of the Jaylor of Crispus of Stephanus c. why should we imagine that there were no infants there or that they were left out And if the Scriptures not expressing directly the baptizing of infants were sufficient reason why that Sacrament should be denyed them then by the same reason the Sacrament of the Lords Supper should be denyed to women for to my remembrance it is not expressed in all the new Testament that any woman did partake of it which thing yet were senslesse to doubt of Thus much of the lawfulnesse of infants baptisme But is baptisme of absolute necessity to salvation Baptisme as we have seen is a high Ordinance of God and a means whereby he hath appointed to communicate Christ and his benefits to our souls and therefore not to be neglected or sleightly esteemed but used with all reverence and thankfull devotion when it may be had yet where God denieth it either in regard of the shortnesse of the infants life or by any other unavoidable necessity there comes no danger from the want of the Sacraments but only from the contempt of them Who are here to be confuted First the Papists who have contrived in their own wicked brains a room near hell which they call Limbus infantum a receptacle for the souls of infants which die without Baptisme and whereas they fain they are deprived of Gods presence and never partake of joy and happinesse a dream not worthy the confuting being not onely uncharitable but impious Secondly many ignorant people amongst us who for want of better teaching harbour in their minds such Popish conceipts especially that Baptisme doth conferre grace upon all by the work done for they commonly look no higher and they conceive a kind of inherent vertue and Christendome as they call it necessarily infused into children by having the water cast upon their faces hence the minister is oft posted for to baptize in a private chamber to the dishonour of that Ordinance and which is more intolerable in case of the want of a Minister women will undertake to be Baptizers which is a monstrous prophanation of so high a service How may these errors of opinion and practise be avoided They proceed from grosse ignorance and therefore the means to cure them is to be informed in the right nature and use of the Sacraments and in the extent and limitation of the necessity of them How may that be done Wee must know that Sacraments properly doe not give us any right unto God and his Christ but onely seale up and confirm that right and interest which already wee have in Gods Covenant and promise God promised to Adam life and then
is present at Baptisme should consider that that being a publike action of the Congregation every particular person ought reverently to joyn in it Shal the whole Trinity be present at Baptism Mat. 3. we be gone joyn ought every one in prayer to God for the Infant joyn in praises to God for his mercy that we and our children are brought forth and brought up within the pale of his Church whereas the rest of the world are like a wildernesse and thank God for adding at the present a member to his Church joyn every one ought in meditation of the pollution of nature of the blessed means of redemption by Christ of the happy benefits that God seals up unto us in our Baptism even before we knew them of the vowes and promises which we in our child-hood made by those who were undertakers for us and finding our failings every time we are present at Baptism we should renew our own Covenant with God and labour to get new strength to close with his promises which in our Baptism he made unto us Thus if we were wise to make a right use of it we might learn as much at a Baptisme as at a Sermon 4. Parents should alwayes bear in mind the promises which their children have made to God by them and they for their children labouring to bring them up accordingly in the instruction and information of the Lord teaching them so soon as they understand the meaning of that Sacrament unfolding unto them Gods precious promises and their strict ingagements The negligence of parents herein is a cause of monstrous profanesse in many they bring children tâ— receive Christs badge but bring them up to the service of the Divell and God hath not so much dishonour by Heathens and Pagans as by those who have taken upon them the name of Christians Lastly Baptisme should be of continuall use thorough a Christians whole life it is administred but once but it is always lasting in the vertue and efficacy of it Baptism loseth not its strength by time in all thy feares and doubts look backe to thy Baptisme the promises of God sealed up unto thee there now lay hold on them by faith and thou shalt have the actuall comfort of thy Baptisme and feele the effect of it though thou never saw it In thy failings slips and revolts to recover thy self have recourse to thy Baptism new Baptism shall not need the Covenant and seale of God stands firme he changeth not onely renew thy repentance renew thy faith in those blessed promises of grace which were sealed up unto thee in thy Baptisme So much for Baptisme What is the Lords Supper It is the second Sacrament of the new Testament wherein God by the signes of bread and wine signifieth sensibly and exhibiteth to every faithfull receiver the body and bloud of Christ for his spirituall nourishment and growth in Christ and for so sealing unto him his continuance with increase in the body of Christ which is his Church confirmeth him in the Covenant of grace Or thus It is a Sacrament of the Gospel wherein by the outward elements of Bread and Wine sanctified and exhibited by the Minister and rightly received by the communicant assurance is given to those that are ingraffed into Christ of their continuance in him and receiving nourishment by him unto eternall life Are there divers graces offered to us in Baptisme and the Lords Supper No the Covenant solemnly ratified in Baptisme is renewed in the Lords Supper between the Lord himselfe and the receiver and the same graces offered again but to divers ends In Baptisme to the investing and entring of us into Christianity for of that entrance Baptisme is a seale In the Lords Supper to the nourishing and continuance of us in it of which growth and continuance in Christiannity it is a seale And therefore as unto the Sacrament of Baptisme so unto this of the Lords Supper the Popish faigned Sacrament of confirmation is notably injurious Wherein then doth Baptisme differ from the Lords Supper 1. In regard of the thing signified Baptisme as hath been said is a seale of our entrance into the Church of God the Supper of the Lord of our continuance in the same the one of our new birth the other of our spirituall food The former is ordained to this end that being out of Christ by nature we might by the Sacrament of our new birth be ingraffed into his body Titus 3. 5. John 3. 5. the latter that being in Christ by grace we might continue and increase in him 1 Cor. 10. 16. 11. 23. 1 Pet 3. 21. 2. In regard of the outward signe water in the one bread and wine in the other 3. In regard of the Communicants Vnto Baptisme both Infants and those that are of yeares of discretion are to be admitted but unto the Supper of the Lord only those of yeares of discretion 4. In regard of the time The Supper of the Lord is to be received as often as the Lord shall give occasion Baptisme but once VVhy is this called the Lords Supper seeing we use not to make it a Supper It is called the Lords Supper 1 Cor. 11. 20. not because he appointed it a Supper to us but because our Lord Iesus Christ sitting at his last Supper ordained it in stead of the Passeover for in the night that he was betrayed 1 Cor. 11. 23. imediately after he had eaten the Passeover with his Disciples he did both himselfe with them celebrate this holy Sacrament Mat. 26. 26 c. and withall gave charge for continuance of the same in the Church untill his second comming 1 Cor. 11. 20. What may we learne by this that both our Saviour Christ and his Apostles likewise administred this Sacrament after Supper That we must not come unto it for our bellies but have our minds lifted up from these earthly elements to our Saviour Christ represented by them for men after Supper set not bread and wine but banquetting dishes upon the Table which serveth to reprove 1. Such prophane persons as come for a draught of VVine only 2. Those that rest only in the outward Elements But doth not the example of our Saviour Christ and his Apostles tye us to administer this Sacrament in the night time No because they had speciall cause so to doe which we have alone What cause had our Saviour so to doe He was to administer it after Supper First because it was to come in lieu and stead of the Passeover and therefore was presently after the eating of it Secondly that it might goe immediately before his passion the better to shew whereunto it should have relation where also is another difference our Saviour Christs Supper representing his death which followed the Supper and was to come our Sacrament representing the death of Christ already suffered and past What cause had the Apostles They did it in the night because it was not safe for the
the bloud of Christ himselfe Thus much of the matter of this Sacrament wherein consisteth the forme thereof Partly in the outward actions both of the Minister and of the receiver partly in the inward and spirituall things signified thereby these outward actions being a second seale set by the Lords owne hand unto his covenant What be the Sacramentall actions of the Minister in the Lords Supper Foure First to take the bread and wine into his hand and to separate it from ordinarie bread and wine What doth this signifie That God in his eternall decree hath separated Christ from all other men to be our Mediator and that he was set apart to that office and separated from sinners Exod. 12. 5. Heb. 7. 26. What is the second To blesse and consecrate the bread and wine by the Word and Prayer What doth that signifie That God in his due time sent Christ into the world and sanctified him furnishing him with all gifts needfull for a Mediator How are the Bread and Wine to be blessed and consecrated By doing that which at the first institution Christ did What is that 1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles which received it by teaching the truth of that which these outward signes did signifie 2. He thanked his heavenly Father for that he had so loved the world that he gave him which was his only Son to die for it through the breaking of his most holy Body and the shedding his most precious bloud Also he gave him thanks for that he had ordained these outward elements to seale our spirituall nourishment in Christ. 3. By a trope of the chiefe part of Prayer which is Thanksgiving for the whole the Evangelist giveth to understand that our Saviour Christ sued to God his heavenly Father that his death in it selfe sufficient to save might by the working of his holy Spirit be effectuall to the elect and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto How shall it be knowne that he gave thanks and prayed for these things seeing there is no mention of these things in the Evangelists 1. The very matter it selfe that is handled doth guide us to the knowledge of these things 2. The like manner of speech in other places of Scripture where there being no mention what words he used yet must needs be granted that he gave thanks and prayed proportionably to the prayer and thanks here used For taking the Barley loaves and Fishes and giving thanks what can be understood but that he giving thanks to God that had given those creatures for their bodily nourishment prayed that he would blesse them and make them effectuall to that purpose and end Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving so is it not lawfull to communicate these elements without thanksgiving and prayer So much for the second Action which the Minister indeed performeth with the Communicants but yet as chiefe in the action What is the third To breake the Bread and poure out the Wine What doth it signifie The passion and sufferings of Christ with all the torments he endured for our sins both in body and soule his blessed body being bruised and crucified his precious bloud shed trickling and streaming downe from him to all parts of the ground and his righteous soule powred out unto death Isa. 53. 5. 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken and his bloud to be shed upon the Crosse And that as the Bread nourisheth not if it remaine whole and unbroken so there is no life for us in Christ but in as much as he died What is the fourth To give and distribute the Bread and VVine to the Receiver What doth that signifie That God giveth Christ and Christ himselfe to us That Christ Iesus with all his merits is offered to all sorts of Receivers and that God hath given him to the faithfull Receivers to feed their soules unto eternall life John 3. 14 15. 6. 50 51. What be the Sacramentall Actions of the Receivers They be two First to take the bread and wine offered by the Minister What doth that signifie The receiving of Christ into our soules with all his benefits by faith That they and only they have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith John 1. 12. What is the second To eat the bread and drinke the wine receiving them into the body and digesting them 1 Cor. 11. 26. VVhat doth that signifie Our uniting to Christ and enjoying of him that we must with delight apply Christ and his merits to all the necessities of our soules spiritually feeding upon him and groaning by him For the eating of the bread to strengthen our nature betokeneth the inward strengthening of our soules by grace through the merit of the breaking of Christs body for us and the drinking of the wine to cherish our bodies betokens that the bloud of Christ shed upon the Crosse and as it were drunke by faith cherisheth our soules And as God doth blesse these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve both body and soule unto eternall life John 6. 50 51. 1 Cor. 10. 3. 11. 16 17. Is Christs body and bloud together with the outward elements received of all Communicants No for howsoever they be offered by God to all Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ and these with the bread and wine doe spiritually receive Christ with all his saving graces As for the wicked and those that come without faith they receive onely the outward elements 1 Cor. 11. 27. and withall judgement and condemnation to themselves verse 29. So much for the matter and forme Shew now the speciall ends and uses for which the Lords Supper was ordained 1. To call to minde and renew the memory and vertue of Christs death 1 Cor. 11. 24. 2. To encrease our faith begotten by the Word preached and to confirme unto us our nourishment onely thereby by the means of Christs death 3. To encrease our love 4. To encrease our joy in the holy Ghost our peace of conscience our hope of eternall life and all other graces of God in us 5. To stirre us up with greater boldnesse to professe Christ then heretofore we had done 6. To quicken our hearts to all holy duties 7. To shew our thankfulnesse to God for his mercie bestowed upon us in Christ. 8. To make a difference betwixt our selves and the enemies of Christ. 9. To knit us more neere in good will one to
Christians enabled by understanding and grace to judg and aright to performe this weighty duty Zach. 12. 12 c. unlesse any be exempted by present debility Matth. 12. 7. 1 Sam. 14 29 30. but differently according to the divers occasions of fasting and the kindes thereon depending whereof before hath been spoken May those that are under the government of their Parents or Masters fast without leave of them No but in the publike all may fast Are all persons meet for this exercise of fasting By the unfitnesse of his owne Disciples for it our Saviour Christ teacheth that they that are meet for this exercise must not be Novices in the profession of the truth no more then hee that is accustomed with the drinking of old wine can suddenly fall in liking of new wine Luke 5. 33. Is it so hard a matter to abstaine from a Meales meat and such bodily comforts for a small time which the youag sucking babes and the beasts of Nineveh did and divers beasts are better able to performe then any man No verily but hereby appeareth that there is an inward strength of the mind required not onely in knowing of our behaviour in this service of God but also of power and ability to goe under the weight of the things we humble our selves for which strength if it be wanting the fast will be to those that are exercised in it as a peece of new cloath sewed into an old garment which because it is not able to beare the stresse and strength of hath a greater rent made into it then if there were no peece at all What gather you hereof That it is no marvell that where there is any abstinence and corporall exercise in Popery yet that the same makes them nothing better but rather worse having not so much as the knowledge of this service of God much lesse any spirituall strength and ability to performe it with What then are the parts of a true Christian Fast They are partly outward partly inward 1. Bodily exercises serving to the inward substances 1 Tim. 4. 8. 2. An inward substance sanctifying the bodily exercise and making it profitable to the users What is the bodily exercise in fasting It is the forbearing of things otherwise lawfull and convenient in whole or in part for the time of humiliation so as nature be chastised but not disabled for service and the delights of the sense laid aside but yet without annoyance and uncomelinesse What are those outward things that are to be forborne during the time of fasting First food Esther 4. 16. Ionah 3. 7. from whence the whole action hath the name of Fasting and the word doth signifie an utter abstinence from all meats and drinkes and not a sober use of them which ought to be all the time of our lives Wherefore this outward exercise is thus described Luke 5. 33. The Disciples of John and the Pharisees fast but thine eat and drinke What is here to be considered A charge upon Popery For the greater sort of people amongst them in the day of their Fast fill their bellies with bread and drinke and the richer sort with all kinde of delicates flesh and that which commeth of flesh onely excepted So that the fasting of the one and the other is but a fulnesse and the latter may be more truely said to feast then a fast It seemeth you make it unlawfull for those that fast to eat any thing during their fasting Not so if for help of weaknesse the taking of meat be moderately and sparingly used as before hath been observed What other things are outward The ceasing from labour in our vocations on the day of the Fast Num. 29. 7. to the end wee may the better attend to the holy exercises used in fasting in which respect such times are called Sabbaths Levit. 23. 32. The laying aside of costly apparell or whatsoever ornaments of the body and wearing of homely and courser garments Exodus 33. 4 5. Jonah 3. 5 6. The forbearing of Sleep Musicke Mirth Perfumes c. Dan. 6. 18. 10. 2 3. And this abstinence is required of all that celebrate the Fast But of married persons there is further required a forbearance of the use of the marriage bed and of the company each of other 1 Cor. 7. 5. Joel 2. 16. What is the meaning of the abstinence from these outward things By abstinence from meat and drinke by wearing of courser apparell by ceasing from labour in our Callings and by separation in married persons for the time wee thereby professe our selves unworthy of all the benefits of this present life and that we are worthy to bee as farre underneath the earth as wee are above it yea that we are worthy to be cast into the bottome of hell which the holy Fathers in times past did signifie by putting ashes upon their heads the truth whereof remaineth still although the ceremony be not used What is the spirituall substance of duty whereto the bodily exercise serveth It is an extraordinary endevour of humbling our souls before the Lord and of seeking his face and favour Ezra 8. 21. wherein that inward power and strength whereof we speak is seen Wherein doth it consist 1. In the abasing of our selves Joel 2. 13. by examination confession and hearty bewailing of our own and the common sins Ezra 9. 3 4. Neh. 9. 1 2 c. Dan. 9. 3 4 5 c. 2. In drawing near unto the Lord by faith Luk. 15. 18 21. and earnest invocation of his name Iona. 3. 8. Esa. 58. 4. The former is grounded upon the meditation of the Law and threats of God the later upon the Gospel and promises of God touching the removing of our sins and Gods judgments upon us for them How agreeth this with the Popish Fast It faileth in both parts for in stead of humbling themselves and afflicting their soules they pride themselves and lift up their mindes in thinking they deserve something at Gods hands for their fasting which is great abomination Neither have they upon the dayes of their Fast any extraordinary exercise of prayer more then upon other dayes of all which it may appeare how small cause they have to boast of their fasting which in all the warp thereof hath not a thread which is not full of leprosie What is required in our humiliation Anguish and grief of our hearts conceived for our sins and the punishment of God upon us for which we ought to be humbled in fasting For the effecting whereof we are to set before our eyes 1. The glasse of Gods holy Law with the bitter curses threatned to the breakers thereof 2. The examples of vengeance on the wicked 3. The judgments now felt or feared of us 4. The spirituall contemplation of our blessed Saviour bleeding on the Crosse with the wounds which our sinnes have forced upon him Zach. 12. 10 c. What is required in our drawing neare unto the Lord by Faith Not onely
fervently and importunately to knock at the gate of his mercy for the pardon of our sins removall of judgements and grant of the graces and blessings we need Psal. 51. 1 2 c. vers 14. 112. 4. but also to make a sure Covenant with his Majesty Nehem. 9. 38. of renewing and bettering our repentance thence forward in a more earnest and effectuall hatred of sinne and love of righteousnesse Esa. 55. 7. Jonah 3. 8. What fruit or successe may we look for having thus sought the Lord Who knoweth whether by this meanes we may stand in the gap and cause the Lord to repent of the evill intended and to spare his people Joel 2. 14 18 c. Ionah 3. 9 10. At the least for our particular we shall receive the mark and mercy promised to such as mourne for the abominations generally committed Ezek. 9. 4 6. together with plentifull evidence of our salvation and assurance of the love of God towards us Matth. 6. 18. Pro. 28. 13. 1 Iohn 1. 9. strength against temptations patience and comfort in afflictions with all other graces plentifully vouchsafed especially upon such renewing of acquaintance by him who is the rewarder of all that come unto him Heb. 11. 6. so that we need not doubt but that as we have sowne in teares so we shall reap in joy Psal. 126. 5. and as we have sought the Lord with fasting and mourning so he yet againe will be sought Ezek. 36. 37. and found of us with holy feasting and spirituall rejoicing What is an holy feasting A comfortable enjoying of Gods blessings to stirre us up to thankfulnesse and spirituall rejoicing Or to describe it more largely It is a solemne Thankes-giving unto God for some singular benefit or deliverance from some notable evill either upon us or hanging over us which hee hath bestowed upon us especially after that in fasting we have begged the same at his hand Zach. 8. 19. Ezek. 9. ad 32. for this is a duty especially required for the acknowledgment of such mercies as we have by the former course obtained Psal 30. 11 12. 50. 15. Esther 9. 22. and so answering thereto that from the one the other with due reverence may be conceived What ought especially to be the time of this duty The time that is nearest unto the mercy and benefit which we have received as we see in the story Esther 9. where the Iewes that were in the countrey and in the provinces did celebrate their feast on the 14. day of the moneth Adar because they had overthrowne their enemies the 13. day before and the Iewes in Sushan because they made not an end of the slaughter of their enemies before the 14. day was past they celebrated it the 15. day Look 2 Chro. 20. 26. and that example of Jacob checked for deferring the paiment of his vow at Bethel Wherefore ought we to take the time that is next the deliverance Because we being most strongly and thoroughly affected with the benefit we receive the first time it is bestowed upon us especially where there is not onely a notable benefit befallen unto us but thereby also we are freed from some notable evill that was upon us or near unto us we are then most fit to hold a feast unto the Lord. Why is the ordinance of a yearely Feast by Mordocheus rather commanded upon the day after the slaughter of their enemies then the day of the slaughter To set forth that rejoicing ought not to be so much for the destruction of our enemies as that thereby we obtaine peace to serve God in Wherein doth this feast consist The scope and drift of it is to rejoice before the Lord and to shew our selves thankfull for the benefit received not onely in that we are delivered but that we are delivered by prayer that we have made unto God whereby our joy encreaseth and whereby it differeth from the joy of the wicked which rejoice that they are delivered as well as we How may that be best performed Partly by outward and bodily exercises and partly by spirituall exercises of godlinesse What are the outward exercises A more liberall use of the creatures both in meat and apparell then is ordinary May we eat and drink on that day more then on others No the exceeding is not in the quantity of meat and drink but in a more dainty and bountifull diet then ordinary Neh. 8. 10. which yet is to be referred to the exercise of godlinesse and therefore ought to be used in that moderation and sobriety as men may be made more able thereunto even as the abstinence in fasting is used to further humiliation of the mind and affecting of the soule What is the exercise of godlinesse It is either in piety and duty unto God or in kindnesse unto men What is the duty unto God To lift up our voice in thanksgiving unto him as for all other his mercies whereof this benefit should cause the remembrance as one sinne causeth the remembrance of others Psalme 51. so for that present benefit and for that purpose to call to remembrance and to compare the former evills which either we were in or were neere unto with the present mercy and every part of the one with the members of the other What other duty of Piety is to be performed unto God By a diligent meditation of the present benefit to confirme our faith and confidence in God that he that hath so mightily and graciously delivered us at this time will also in the same or the like dangers deliver us hereafter so farre as the same shall be good for us What is the kindnesse we should shew towards men An exercise of liberality according to our power out of the feeling of the bountifull hand of God towards us To whom must that be shewed To our friends in presents and as it were in New-years gifts Rev. 11. 10. and portions to be sent to the poore and needy Neh. 8. 10. What remaineth further of these holy Feasts The sorts and kindes of them which are as before we have heard of Fasts to which I refer the Reader Hitherto of Prayer and the extraordinarie circumstances thereof Fasting and Feasting what is a Vow A solemne promise made unto God by fit persons of some lawfull thing that is in their choise and power to performe it It is thought that Vowes are Ceremoniall and not to pertaine to the times the Gospell There are indeed good yea excellent persons that think so which carry so much the more a dislike of Vowes because they have beene abused in Popery Howbeit it appeareth by the fifty Psalme verse 14 15. that it is a constant and perpetuall service of God as shall appeare What is the proper end and use of a Vow It is twofold First to strengthen and confirme our faith Secondly to testifie our thankfulnesse unto God but no way to merit any thing at Gods hand So that whereas the