as live idlely do not walk diligently in their callings Joh. 5.17 My Father worketh hitherto and I work The Lord never ceaseth from his work of Providence 3. Reproof to all such as are discontented with their outward condition and estates and so calling Gods wise Providence in question contrary to the Apostle Phil. 4.11 I have learned in whatsoever state I am therewith to be content And David Psal 39.9 I was dumb I opened not my mouth because thou didest it 4. To reprove all such as neglect the lawful means Civil or Holy the Lord in his ordinary course working by means or if the means fail they distrust the Lord as though he that tyed us to means were himself tyed to means and could not work by little means against means above means 5. To reprove all such as lay their sins on God because nothing comes to pass but by his Providence but hearken to the Apostle James 1.13 Let no man say when he is tempted I am tempted of God for God cannot be tempted of evil neither tempteth he any man There is no sin in God neither doth he put sin into any mans heart It is true indeed the Lord could prevent sin and would if he could not gain himself glory out of it thou canst not do this or that wicked action without Gods Providence but thy sin as it is sin is of thy self and Satan thou sinning willingly and chearfully not endeavouring to serve Gods Providence but thy own vile affections 6. To reprove the evil speech of some as they that say this or that came to pass by meer chance as though any thing came to pass without a cause or without Gods Providence and so such as say this or that we will do not putting in Saint James's condition Jam. 4.15 If the Lord will not remembring that they and their actions are in Gods disposing and not in their own Vse 2. For the great comfort and consolation of all the godly It is true they have many enemies but the Lord hath them all in a string as he saith to Sennacherib King of Assyria 2 Kin. 19.27 28. I know thy abode and thy going out and thy coming in and thy rage against me because thy rage against me and thy tumult is come up into my ears therefore I will put my hook into thy nose and my bridle in thy lips and I will turn thee back by the way by which thou camest Nay the Devils themselves the Lord hath them in Chains they cannot go a link beyond his permission as is evident in the History of Job even as he saith unto the Sea Job 38.11 Hitherto shalt thou come but no further and here shall thy proud waves be stayed And so in regard of any affliction no affliction can befal the godly but by the Providence of God and no affliction shall befal them but the Providence of God will turn it to their good insomuch as every true Believer may say with David Psal 16.8 The Lord is at my right hand I shall not be moved not moved to my hurt and as he saith Psal 23.1 The Lord is my shepherd I shall not want and verse 4. Though I walk through the valley of the shadow of death I will fear no evil for thou art with me And wondrous comfortable is that sentence 2 Chron. 16.9 The eyes of the Lord run to and fro throughout the whole earth to shew himself strong in the behalf of them whose heart is perfect towards him And not a little may the godly man succour his faith by his former experience of Gods Providence Psal 56.13 Thou hast delivered my soul from death wilt not thou deliver my feet from falling that I may walk before God in the light of the living And 1 Sam. 17.37 David said The Lord that delivered me out of the paw of the Lion and out of the paw of the Bear he will deliver me out of the hand of this Philistine And so Psal 46.1.2 God is our refuge and strength a very present help in trouble Therefore will we not fear though the Earth be removed and though the Mountains be carryed into the midst of the Sea Vse 3. To exhort every one to serve Gods Providence in the use of all good means Civil and Holy because so the Lord works ordinarily To neglect ordinary means is to tempt God and great presumption as our Saviour replies to Satan when he would have had him cast himself down from the Pinacle of the Temple Matth. 4.7 It is written thou shalt not tempt the Lord thy God And yet we must take heed of trusting in the means for that is Idolatry the truth of it is it is Gods blessing that doth mainly effect a thing as Psal 127.1 Except the Lord build the house they labour in vain that build it Except the Lord keep the City the Watchman waketh but in vain And therefore when the means fail us at any time our faith must not It was an evil saying of the Israelites Psal 78.19 Can God furnish a table in the Wilderness and therefore the Spirit of God saith of them putting forth such a question that they spake against God But it was a good saying of Abraham Gen. 22.8 God will provide and if you peruse verse 14. you shall perceive that this speech of his grew to a Proverb intimating thus much that in due time and place the Lord will supply the wants and necessities of all his people And thus far touching the description of God by his works of Creation and Preservation MEMBER V. One true God Creator and Governor of all things is distinguished into the Father the Son and the Holy Ghost THat there is a distinction of Persons and this distinction in the Divine Essence is evident if so be we look into the holy Scriptures Gen. 1.26 And God said Let us make man in our image where God the Father consults with his Son and holy Spirit The like phrase we have in Gen. 11.7 Let us go down and there confound their Language And Isa 63.9 10. The Angel of his presence saved them Of whose presence Of God the Fathers and who was this Angel but the Son the second Person in Trinity But they rebelled and vexed his holy Spirit to wit the Holy Ghost Haggai 2.5 7. According to the word that I convenanted with you when ye came out of Aegypt Who was it that did covenant with the Israelites to wit God the Father So My Spirit remaineth among you to wit the Holy Ghost And The desire of all Nations shall come to wit the Sonne But this Mysterie is more clearly revealed in the New Testament as when Christ was baptized Matthew 3.16 17. And he saw to wit John the Baptist the Spirit of God descending like a Doue and lighting upon him to wit upon Christ And lo a voyce from Heaven that is to say from God the Father saying This is my beloved Sonne in whom I am well pleased But more
this is a work common to all the three Persons is plain by the holy Scriptures That God the Father did create see Act. 4.24 The Apostles thus pray Lord thou art God which hast made heaven and earth and the sea and all that therein is and in ver 27. For of a truth against thy holy child Jesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together Where we may observe that the Apostle stiles God the Father Creator of all things That God the Son did also create see Joh. 1.3 All things were made by him to wit by the Son And so Colos 1.16 By him were all things created that are in heaven and that are in earth that is to say He from the Father did create or the Father by him and not by him as an instrument but as by another Person of the same Essence and Power with himself And that the Holy Ghost did create see Gen. 1.2 And the Spirit of God moved upon the face of the waters and so Job 26.13 By his Spirit he hath garnished the Heavens that is to say the Holy Ghost from the Father and the Son The work of Creation proclaims a God but indeed doth not discover the mystery of the Trinity and yet it cannot be denied if we consult with the Scriptures but that this work of Creation was the work of the whole Trinity Quest 2. The second Question What was Created Answ The Catechisme answers all things that is to say all things but God himself For we must not conceive that any of the three persons in the Deity were created They being all eternall and coeternall Nay further we must not conceive that sin and misery were created they coming in as the cause and the effect by Satans malice and mans free will and to the purpose aforesaid observe we that distinction John 1.3 And without him that is the second person in Trinity was not any thing made that was made Now these exceptions allowed we answer with the Catechisme All things were created as the third heaven with the Angels the inhabitants of it That the third heaven was created see Heb. 11.10 For he looked that is to say Abraham for a city to wit the third heaven whose builder and maker is God That the Angels were created although Moses in his history of the creation doth not mention them for reasons best known to the Spirit of God who did direct him in the penning of the same yet that they were created see Psal 148.2 Praise ye him to wit God all his angels and the reason is given verse the 5. For he commanded and they were created And so Colos 1 16. By him were all things created visible and invisible whether they be thrones or dominions or principalities or powers and by these we understand the Angels And so all things downward from the third heaven were created even to the bottom and center of the lowest earth as the skie which is called the second heaven with the Sun Moon and Stars which are therein The air likewise which is called the lowest heaven with the fouls of it The earth with the creatures thereon as trees plants beasts man and so the seas with the fishes therein That the particulars aforesaid were created peruse the first Chapter of Genesis Object 1. But were the great hils and mountaines created were they not occasioned by the flood in Noahs time Answ Some of them were created Gen. 7.19 20. And the waters prevailed exceedingly upon the earth and all the high hils that were under the whole heaven were covered fifteen cubits upward did the waters prevail and the mountaines were covered Amos 4.13 Loe he that formeth the mountaines and created the wind speaking of God Object 2. But Toades and Snakes and such venemous things were not created Answ Yes they were created Job 26.13 His hand speaking of God hath formed the crooked Serpent Not created venemous and hurtfull but became so by mans sin The Lord made every creature good and so profitable to man and therefore what creatures are now become hurtfull to man it is mans sin that hath made them so Quest 3. Whereof or of what were all things made Answ Not of the essence of God nor of any former matter coeternall with God but of nothing Heb. 11.3 The things which are seen were not made of things that do appear that is they were made of nothing Object 3. But man was made of the dust of the earth and woman of man Ans The Lord made al things of nothing but some things mediately some things immediately or thus Creation is twofold 1. Simple 2. In respect Simple creation is a producing of things out of nothing and so the first matter was created 2. Creation in respect is a producing of things out of matter preexistent or out of the first matter Object But of nothing nothing is made saith the Philosopher Answ This is true of a naturall generation or working but not true of a divine Creation Quest 4. How did God create all things Answ Not by any labour or wearinesse but by his word and appointment Gen. 1.3 And God said Let there be light and there was light And so Psal 148.5 He commanded and they were created He needed not tools or other instruments neither used he the aid or help of any assistant but at his very beck and appointment all things were created Quest 5. When was the world created Ans It is betwixt five and six thousand years since the world was created If it be asked at what time of the year the most judicious answer in the spring time If in what space of time in the space of six daies Gen. 1.31 compared with Chap. 2. ver 1. and Exod. 20.11 Quest 6. To what end did God create the world Ans To the praise of his glory Prov. 16.4 He made all things for himself to wit for his own glory And Romans 11.36 Of him and through him and to him are all things to whom be glory for ever Now we come to the use of this Doctrine Vse 1. To confute the Atheistical person such as are unwilling to acknowledg the one true God all the creatures proclaiming this great truth nay the excellency of this work evidently demonstrating the infinite excellency of the Creator his infinite power wisdome goodnesse and truth And indeed by this work of Creation is the true God plainly distinguished from all false gods and idols whatsoever If we be asked how we know the true God from all false gods We answer by the work of Creation He alone being the maker of heaven and earth and all things therein as himself saith Isa 45.7 All the gods of the nations are idols but the Lord that is to say the true God made the heavens Vse 2. For the comfort and consolation of Gods people who suffer much in this world and many times for the truths saks 1 Pet.
1. In respect of Gods glory that so he may be discerned and distinguished from all false gods and Idols 2. In regard of our selves and that two wayes 1. Without this knowledge there is no salvation John 17.3 This is life Eternal that they might know thee the onely true God and Jesus Christ whom thou hast sent That we may be saved we must know and believe God the Father to be our Father God the Son to be our Redeemer and God the Holy Ghost to be our Sanctifier and Comforter Answ 2 In regard of our selves This Doctrine directs us in worshiping the true God aright for Unity in Trinity and Trinity in Unity is to be worshiped If we worship the Father without the Son and the Holy Ghost or if we worship the Son without the Father and the Holy Ghost or the Holy Ghost without the Father and the Sonne we worship nothing but an Idol Again If we worship the three persons not as one God but as three Gods then we make three Idols Now we come to the Uses of the point Vse 1. To reprove two sorts of people 1. Such as labour to fathom this Mysterie by Humane Reason it being a Mysterie propounded to our faith to believe not to our reason to dispute and thus many have erred and do erre in this Doctrine of so great consequence 2. To reprove such as do not labour with all diligence to understand this Mysterie as the Scripture reveals it Such as are altogether ignorant of this Mysterie what can their faith be what can their worship be what can their comfort be what can their lives be how can they upon good grounds expect salvation Although in this search and scrutiny we must be wise to sobriety yet to be altogether ignorant of this way is dangerous and damnable How can we be truly Pious if we do not think aright of God If in some measure we do not know the true God one in Essence three in Persons Vse 2. To inform us in regard of Divine worship We must worship the Unity in Trinity and Trinity in Unity without confounding the persons or dividing the Essence When I think of one saith a Father a three-fold light doth dazle me and when I discern three I am presently brought back to one It is true we may invocate to any of the three persons as Steven Acts 7.50 Lord Jesus receive my Spirit but in the ordinary Course pray we to the Father in the Name of the Son by the assistance of the Holy Ghost John 16.22 Whatsoever ye shall ask the Father in my Name he will give it you saith our Saviour And the Apostle Paul tels us Rom. 8.26 That the Spirit the Holy Ghost helps our infirmities in Prayer Vse 3. To exhort every one of us if we would more and more conceive of this Mysterie 1. To be much exercised in the Scriptures they being the onely Instrument to reveal it John 1.18 No man hath seen God at any time the onely begotten Son which is in tho bosome of the Father he hath declared him to wit in the Scriptures 2. Often to renew our Repentance the Lord reveals himself especially to such Psal 25.9 The meek will he guide in judgement and the meek will he teach his way And so v. 14. The secret of the Lord is with them that fear him and he will shew them his Covenant 3. To be earnest with the Lord this way in Prayer and Supplication thus Moses Exodus 33.13 I pray thee if I have found grace in thy sight shew me now thy way that I may know thee And verse 18. I beseech thee shew me thy glory If we would have knowledge of this way our Saviour intimates from whom we must have it when Peter made that excellent confession of him Matth. 16.16 Thou art Christ the Sonne of the living God verse 17. replies our Saviour Flesh and blood hath not revealed it unto thee but my Father which is in Heaven And so Saint James Chapter â— verse 5. If any of you lack Wisdome let him ask of God that giveth to all liberally and upbraideth not and it shall be given him And thus far touching the first Principle and the several Members of it PRINC II. Quest What Dost thou believe concerning man and concerning thine own self Answ All men are wholly corrupted with sin through Adams fall and so are become slaves of Satan and guilty of eternal damnation MEMB I. ALL men are corrupted with sin All men and women are sinners by nature for so we are to understand the Catechisme which after the description of God we endeavor and assay to delineate and lay forth the natural man Now that all men and women are corrupted with sin are sinners by nature Rom. 3.10 There is none righteous no not one to wit by nature meer man and meer woman And so in v. 23. All have sinned And Gal. 3 22. The Scripture hath concluded all under sin as wel Jewes as Gentiles to be sinners by nature The Reasons of the Point Reas 1. The great disagreement and variance that is betwixt the natural man and the holy Law of God As the Law of God is ever discovering the natural mans misery beating him buffeting him and condemning him so the natural man cannot away with the Law of God opened and applyed nor with the Minister that doth the same but exclaims upon him as a severe censorious and uncharitable man Now this disagreement and variance betwixt the natural man and the Law of God doth plainly declare every natural man to be a sinner Reas 2. Observe the Natural man and of all Doctrines he cannot away with the Doctrine of the last judgement and this plainly manifests his guiltiness If Felix was not a sinner why did he tremble at this Doctrine Acts 24.25 Reas 3. The continual combate that is ever in the regenerate 'twixt the flesh Spirit Before we come to the Applic. of the point we will 1. Let you see briefly what sin is 2. How many wayes the natural man is a sinner 1. What sin is Ans The Apostle Joh. tels us 1 Joh. 3.4 Sin is the transgression of the Law It is any inconformity or repugnancy in the reasonable creature unto Gods revealed Will. The 2d question is How many wayes a natural man is a sinner Answ Four wayes 1. By Participation We were all in Adam's loynes when he sinned as Levi was in Abraham's loynes when Abraham paid Tithes to Melchizedek and so Levi that afterwards took Tithes paid Tith in Abraham as it is Heb. 7.9 2. By Imputation The guilt of Adam's fall is imputed unto all his Posterity as the convicted Traitor by mans law is not onely guilty of Treason himself but his whole Posterity and so the Apostle Rom. 5.18 By the offence of one to wit Adam judgement or guilt came upon all men to condemnation 3. By Natural corruption There being in every natural man not onely an absolute want of true holiness
The good Old way OR PERKINS IMPROVED In a PLAIN EXPOSITION And SOUND APPLICATION OF Those Depths of Divinity briefly comprized In his SIX PRINCIPLES BY That late painful and faithful Minister of the Gospel CHARLES BROXOLME In Darby-shire Jer. 6.16 Ask for the old paths where is the good way and walk therein and ye shall find rest for your souls LONDON Printed for John Rothwel and Thomas Maney and sold at the Bear and Fountain in Cheap-side and near Baynards-Castle in Thames-street 1653. TO The Right Honourable The LADY KATHERINE BROOK Dowager to the Right Honourable Robert Lord Brook Baron of BERCHAMPS Court Right Honourable THis Exposition of famous Mr. Perkins's Catechism was the work of Master Charles Broxolm a good man who was well known to your noble Lord whose great favours conferred upon him hath engag'd me upon the account of his wisdom my dear Aunt to dedicate it unto your Ladyship The Authors Ministery was honoured by the Conversion of many souls both at Gunthwait in Yorkshire where he was Patronized by Mr. Godfery Bossevile Brother in law to your worthy Lord and also at Buxton and Belper and other places in Darby-shire who are his Epistle Commendatory and will be his glory at the day of Christ Madam This Book had sooner been brought into publick view if the Controversies of our broken times had not discomposed peoples spirits to give due entertainment unto such useful Treatises Many in these latter dayes have wofully disputed away the life of Religion and power of Godliness whence it is that their Spiritual Appetite to salubrious Truths is extremely decayed and their Sun-shine is like the Winters light altogether without holy heat It was an high commendation of the Christian Romans by Saint Paul that they were full of goodness and filled with all knowledge Rom. 15.14 and it is pity that this good couple should ever be divided As practical Profession most glorifieth God so it winneth most estimation amongst good Christians The end of this Treatise is to edifie Gods people in both therefore if I should dare to keep this piece secret which the Reverend Authour intended for Publick use I should not onely frustrate the intentions of the dead and deceive his godly friends living but also rob the Church of that which is her right Madam I shall not any longer detain your Lady-ship from reading this Book which craveth your acceptance and promiseth your soul benefit by a serious perusal That your Lady ship may long continue an encourager of godliness and a comfort to the Members of Christ till the time of your everlasting refreshing shall come when triumph shall be your recompence glory your reward Angels your company and God your glory shall be the humble prayer Madam Of Your Honours humble Servant CHARLES JACKSON To his dearly beloved friends the godly people of Buxton and Belper C. J. heartily wisheth all happiness External Internal and Eternal Christian friends MAny of you have had real impressions of love upon your hearts towards my worthy Uncle the Reverend Author of this Exposition you have fully known his Doctrine manner of life purpose faith Long suffering Charity Patience Humility That which you have heard with the Ear is now according to your desire represented to your Eye There is a great disparity betwixt a lively voyce and breathless lines the one moveth more but the other profiteth more the one soon passeth away with the sound of words but the other abideth giveth the Reader leave to pause and consider Good mens works being Printed do not onely reach them who are alive but those also who are unborn and not to them alone who are near but such likewise who are afar off It was the Authors desire that having taught you these things you might after his decease 2 Pet. 3.15 have them alwaies in remembrance and therefore this Exposition according to his order was transcribed for the Press when he dyed Now he is taken out of your sight but if you yet desire communion with him it must be by walking in that track which he hath here chalked out before you endeavouring to tread the steps of his Religious zealous conversation who herein though dead still speaketh unto you This birth was conceived and brought forth firstly for you therefore though others should despise it yet you will I hope give it good welcom because it reviveth the memory of him who whilst he lived ceased not to pray for your happiness for ever Because of mine Education amongst you and my near natural relations unto many of you I am affectionately disposed to desire your best good and therefore shall make bold to premise a few things for your direction that this Book may prove the more profitable 1. Add Prayer unto your reading that you may find the power of those Truths warming your hearts 2. Make practice your end in seeking knowledge for That servant that knoweth his Masters will and doth it not Luk. 12.47 must be beaten with many stripes This was the frequent advice of this Author and that when others had their Religion onely at their tongues end yours might appear in your lives 3. Attend constantly upon the Publick Ministry of your faithful Pastors and Teachers Deut. 12.19 Take heed to thy self that thou forsake not the Levite so long as thou livest upon the earth The first step towards Apostacy is the slighting and declining of the preaching of the Gospel 4. Confer much with Orthodox Christians who are able to instruct you in the paths of pure truth and godliness Matth. 13.36 As Christs Disciples desired him to explain obsure Parables Acts 8.30.32 So the Eunuch improved the company of Philip for the like advantage These examples doubtless are recorded for our imitation Consider what I have said and the Lord give his blessing that this Book may be abundantly beneficial unto you Now the Father of lights and God of all grace fill you with the knowledge of his Will and with the fruits of Faith that you may with comfort pray and wait for the coming of Jesus Christ I am From Selston Aug. 9. 1653. Yours in the service of the Lord CH. JACKSON To the Reader Christian Reader THe hand of Providence doth here tender unto thee a plain piece of good old Divinity The ground-work of the Book is the foundation of Christian Religion gathered into six Principles by that famous and worthy Minister of Christ in the University of Camb. Master Will. Perkins which for above 50 years have been much approved and improved in the Church of England and elswhere for the instruction of many thousands in matters necessary to salvation These needful Principles are here familiarly and faithfully both confirmed and applyed for thy spiritual advantage and doubtless there is more then ordinary need of such helps in these Apostatizing erroneous times wherein the chief Articles of faith are either impudently questioned or irreligiously slighted There is no means more promising to
glass darkly but in the world to come we shal see him face to face this the Apostle John interprets 1 Joh. 3.2 We shall see God as he is that is know him perfectly as befits such Creatures and as such Creatures can comprehend Yet we are to know the Lord hath so far revealed himself in the Scriptures to the Elect as may suffice to their salvation and hath acquainted them Deut. 29.29 that what is revealed belongs to them nay hath commanded them John 5.39 To search the Scriptures and as for other ends so especially for this that they may know in some saving way what God is Now because the Catechism in the Exposition of it affords us a brief Description of God and because in the examination of it we find it to be borrowed and grounded upon the Scriptures we think it not amiss to open that Description unto you that so you may the better conceive of God as his Word reveals him And this is the Description God is a Spirit or spiritual Substance most Wise most Holy Eternal Infinite The Catechism describes God afterwards in a more large way setting him forth in his works of Creation and Preservation and so in the several subsistances or manners of being in the one Divine Essence But first for this Description God is a Spirit or Spiritual Substance First God is a Substance or Essence that is to say such a Substance or Essence as first hath his being from none but from himself 2. As is preserved and sustained of none but subsisteth by himself 3. As is the cause of all other Substances and Essences and upon this ground he is called Jehovah which is the proper and essential name of God As if one would say Being of himself and causing all other things to be that have being 2. A Spirit or a Spiritual Substance That God is a Spirit see Joh. 4 24. And why said to be a Spirit or a spiritual substance First Negatively because he is not Corporeal 2. By way of Similitude because there are divers perfections in Spiritual Substances which shadow forth the Divine nature Our souls and the Angels are Spirits too but observe the difference betwixt such Spirits and God our souls and the Angels are Spirits created and finite but God is a Spirit uncreated and incomprehensible 3. Most Wise Now well may the Catechism describe God to be most wise First Because he is essentially wise and Wisdome it self in comparison of him the wisest creature hath no wisdom at all and so we must understand that place and the like To the only wise God Jude 25. 2. Because his Wisdom or Understanding is an absolute simple and perfect understanding without composition By one act of understanding he distinctly and perfectly knoweth all things All things are naked and open unto the eyes of him with whom we have to do Hebr. 4.13 3 Because his Wisdom it Immutable He knoweth not one thing otherwise then another neither one thing more then another neither that heretofore which he knows not now nor that now which he knew not heretofore Known unto God are all his works from the beginning of the world Acts 15.18 4 Because the Wisdom of God is eternal had no beginning neither hath any ending 5. Because the Wisdom of God is infinite He truly knowes every thing and the reason of every thing Zophar the Naamathite one of the friends of Job speaking of Gods wisdom saith It is as high as the height of heavex deeper then hell longer then the earth broader then the sea Job 11.8 9. And so the Apostle Rom. 11.33 O the depth of the wisdom and knowledg of God! 4 Most Holy See how the Angels cry on eto another Isai 6.3 Holy holy holy is the Lord of Hosts and the same Prophet stiles God by way of excellency The Holy One in chap. 40. ver 25. He is holy in all his wayes to wit of Mercy Justice Truth c. And not holy as the Creature the Creature it self is one thing and the holiness of the Creature is another thing But God is holy by nature Holiness is of the very nature of God himself 5. Eternal That is neither had beginning nor shall have ending Psal 9.2 Even from everlasting to everlasting thou art God 1 Tim. 1.17 Now unto the King eternal c. God is not eternal as the Angels and souls of men and women for although they shall have no ending why yet they had a beginning and therefore they may more properly be termed everlasting or sempiternal then eternal Eternity looks both backward and forward Everlastingness or Sempiternity looks only forward unto that which is to come 6. And lastly Infinite That is such a one as whose Essence fills heaven and earth he being every where present totally and wholly Isaiah 66.1 Thus saith the Lord the heaven is my Throne the earth is my foot stool And Jer. 23.24 Do not I fill heaven and earth saith the Lord. Nay hear what Solomon saith 1 King 8.27 Behold the Heavens and the heaven of heavens cannot contain thee He is in all places at once and not only by his vertue and power but by his whole infinite Essence Not that he is mixed with the Creatures for that is contrary to his most perfect single nature nor that he is polluted with the filth and contagion of any Creature for that is contrary to his most perfect holy nature but in such a sort he is present as is Heavenly Spiritual and Incomprehensible Thus he is in all places yet circumscribed to none Object But if the Lord be essentially and wholly in every place why is he said to remove from one place to another as Gen. 11.7 Go too let us go down and there confound their language Answ These and such like phrases are spoken after the manner of men to our capacities Not that there is truly and properly any change of place in God And thus far touching this brief description of God The Catechism goes on further describing God by his works and several subsistences MEMBER III. This one God is Creator of all things Doct. THis one God or the one true God is Creator of all things For the better understanding of this Doctrine we are to resolve divers Questions As first more plainly Who created 2. What was created 3. Whereof 4. How 5. When 6. To what end Lastly the Uses Quest 1. The first Question Who Created An. God Gen. 1.1 In the beginning God created the heavens and the earth to wit God the Father God the Son and God the holy Ghost for so Solomon speaking of the Creator doth speak in the plural number Eccles 12.1 Remember thy Creator in the dayes of thy youth The Father by the Son and by the Holy Ghost the Son from the Father and by the Holy Ghost the Holy Ghost from the Father and the Son All the three Persons jointly Created only they are distinguished in their manner of Creating as before And that
expresly in that form of Baptism which our Saviour enjoynes Matth. 28.19 Go ye and teach all Nations Baptizing them in the Name of the Father and of the Sonne and of the Holy Ghost And so 1 John 5.7 There are three that hear Record in Heaven the Father the Word that is to say the Son and the Holy Ghost And 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God to wit God the Father and the communion of the Holy Ghost be with you all Now that you may the better conceive of so great a Mysterie these questions following are to be answered 1. How the Divine Essence and the Persons in the Divine Essence do differ 2. What the Person of the Father is what the Person of the Son is and what the Person of the Holy Ghost is 3. How these three Persons are united 4. How they are distinguished 5. Why it is necessary the Church should be acquainted with this Doctrine And Lastly the Uses Quest 1. How the Divine Essence and the Persons in the Divine Essence do differ Answ The difference is not real but formal we must not conceive the Divine Essence to be one thing and the Persons to be another thing for that were not to make a Trinity but a Quaternity not to make three but four There is another and another in the Godhead but not another thing and another thing That there is another and another in the Godhead John 5.32 There is another that beareth witness of me saith our Saviour to wit the Father And John 14.16 17. And I will pray the Father and he shall give you another Comforter even the Spirit of truth but not another thing and another thing for this were to divide the Godhead and to make three Gods the Godhead being undivided and there being but one God as 1 Cor. 8.4 There is none other God but one the Divine Essence is one and common to all the three Persons the Persons are three several Subsistences or manners of being in that one Essence It is true the Father is God the Son is God and the Holy Ghost is God and all Eternal Omnipotent c But yet there are not three Gods three Eternals three Omnipotents because the Essence the whole Essence the Godhead the whole Godhead is in every one of the three Persons Colos 2.9 In him to wit in the Son dwelleth all the fulness of the Godhead bodily that is Personally in the Person of the Son which is true of the other two Persons And this is the Mysterie of Mysteries that the Essence or Godhead should be in every Person and yet not divided that the whole Essence or Godhead should be in every Person and yet not three Gods but one God Now we come to the second question Quest 2. What the Person of the Father is what the Person of the Son is and what the Person of the Holy Ghost is Answ The Father is the first person the Son is the second and the Holy Ghost is the third The Father is not the first person in regard of time or Dignity but in regard of Order all the persons being as Co-Essential so Co-Eternal and Co-Equal The Order of the persons observed there is no Priority or Posteriority no Superiority or Inferiority among them the Father is the person not begotten nor proceeding but from everlasting begetting the Son and sending forth the Holy Ghost The Son is the person not Created but begotten from everlasting of the Father and with the Father sending forth the Holy Ghost The Holy Ghost is the person not made nor created nor begotten but proceeding from the Father and the Sonne by an Eternal spiration Now here we must observe that the Essence doth not beget another Essence for every one of the persons hath the Essence from himself but one person doth beget another the person of the Father the person of the Sonne 2. That there is this difference betwixt the Sonne and the Holy Ghost The Sonne is begotten of the Father onely the Holy Ghost proceeds both from the Father and the Sonne 3. These phrases begetting begotten proceeding must in no case be understood in any carnal way but altogether in a Spiritual manner Quest 3. How these three persons are united Answ The union of the persons is that by which each one is in the rest and with the rest by reason of the unity of the Essence or Godhead as John 14.10 Believest thou not that I am in the Father and the Father in me saith our Saviour to Philip They are all one in nature that is Co-Essential and Con-Substantial as 1 John 5.7 There are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one to wit in Nature and Essence That which we said before is true the Father is God the Sonne is God and the Holy Ghost is God yet there are not three Gods but one God onely because there is but one Divine Essence but one God and no more in Nature Quest 4. How the three persons are distinguished Answ Not Essentially for every one of them hath the whole Essence or Godhead and yet really And here observe The difference betwixt the Essence and the persons is but formal the difference betwixt the persons themselves is real as the Father is the Father and not the Son or the Holy Ghost The Son is the Son and not the Father nor the Holy Ghost The Holy Ghost is the Holy Ghost and not the Father nor the Son Now the persons of the Godhead are distinguished two wayes 1. By their External actions 2. By their Internal Their External actions are such as they work in and toward the creatures as in the work of Creation and Preservation c As touching any of these works or actions the Father worketh of himself by the Sonne and the Holy Ghost the Sonne from the Father by the Holy Ghost the Holy Ghost from the Father and the Son The Father is the Original or Fountain of actions effecting by the Son and the Holy Ghost the proper working of the Son is to execute actions from the Father by the Holy Ghost the proper working of the Holy Ghost is from the Father and the Son to finish actions And here observe the reason why in Scripture so many things are attributed and refered to the Father Because he is as the Original and Fountain of the other persons so likewise of their operations 2. The persons of the Godhead are distinguished by their Internal actions and these are such as they exercise one towards another As the incommunicable property of the Father is to beget the incommunicable property of the Son is to be begotten and the incommunicable property of the Holy Ghost is to proceed And thus in some measure we see into this great Mysterie the Unity in Trinity and Trinity in Unity Quest 5 Why it is necessary the Church should be acquainted with this Doctrine Answ
is his delight It is true they have sin in them but sin hath not dominion over them It is true they are sinners but they are also Saints even in this world Psal 16.2 3. My goodness extends not to thee but to the Saints which are on the earth It is true any temporal judgment may befal them in this world but this is as true that nothing shall befal them but what shall work for their good therefore in a humble and thankful wonderment let them acknowledg the great things the Lord hath done for them as the Church coming out of captivity Psal 126.3 The Lord hath done great things for us whereof we are glad and the Psalmist Psal 126.12 What shall I render unto the Lord for all his benefits towards me MEMBER II. Wholly corrupted with sin Doct. ALl men and women considered in the state of nature are wholly corrupted with sin For so we are to understand the Catechism to wit according unto this exposition Now the assertion is true in two respects 1. In regard of their natures 2. In regard of their lives Their natures are wholly corrupted with Original sin their lives with actual transgression 1 That the natures of the unregenerate are wholly corrupted with Original sin we will let you see what Original sin is and then prove the thing affirmed What Original sin is Original sin is so called first because it was from the beginning I mean as soon as ever the fall of Adam was Secondly Because it is one of the first things which is with the child in the Conception Thirdly Because it is the beginning of all actual sin Now Original sin is sometimes taken Largely sometimes Strictly When it is taken Largely it signifies the fall of Adam the guilt following and withal the corruption of nature When it is taken Strictly it signifies that corruption which taints and defiles the whole man every faculty of soul and member of body More plainly Original sin taken strictly contains 1 A want of all holy disposition in every faculty of soul and member of body 2. In stead and room thereof a corrupt disposition in every faculty of soul and member of body And thus now seeing what Original sin is we come to prove that the natures of the unregenerate are wholly corrupted with it To this purpose 1. Take notice of some general phrases which the Spirit of God useth touching Original sin as the natural man is tainted with it and defiled As sometimes it is called the Old man as Rom. 6.6 Colos 3.9 Sometimes it is called the Flesh Rom. 7.5 18. and so ver 25. Sometimes it is called the members as Colos 3.5 Sometimes it is called the Law of the members Rom. 7.23 Sometimes the Body of sin Rom. 6.6 and 7.24 And what do all these generall phrases imply and import but that the natures of the unregenerate are wholly corrupted with originall sin But in the second place that you may be the more throughly convinced in the point we wil anatomize and take man in peeces and let you see what the spirit of God saith of every severall part and peece to wit how that in every faculty of soul and member of body there is not only want of all holy disposition but likewise a corrupt and depraved disposition Now as concerning the soul we consider these faculties 1. The Mind 2. The Memory 3. The Conscience 4. The Will 5. The Affections 1. For the Mind that it is not only empty of all holy knowledg but depraved with a corrupt disposition Gen. 8.21 The imagination of mans heart that is to say of the natural mans mind is evil from his youth from that very time he begins first to conceive And the Apostle Paul doth not only affirm 1 Cor. 2 14. That the natural man cannot know the things of the Spirit of God But Titus 1.15 he saith the unbeleeving the naturall mind is de filed nay Rom. 8.7 That the carnall the natural mind is enmity against God and exhorting the Ephesians Ephes 4.23 Be renewed in the spirit of your mind intimates that that which is most inward in the naturall mind which is as it were the mind of the mind is corrupted 2. For the memory that it is not only deprived of all holy abilities but depraved with a corrupt disposition Gen 40.23 yet did not the chief Butler remember Joseph but forgate him Deut. 8.11 Beware that thou forget not the Lord thy God which naturally as though Moses should say thou art prone unto The chief Preists and Pharisees said to Pilate Matth. 27.63 Sir we remember that that deceiver meaning Christ said whilst he was yet alive after three daies I will rise again They could remember what our Saviour had said whilst he was yet alive in that kind to their own corrupt ends the naturall memory is a corrupt memory 3. The natural conscience is not only destitute of holy testimonies but is likewise corrupted and defiled Titus 1 15. But even their mind and conscience is defiled the Apostle speaking of unbeleevers and those in the estate of nature 4. The naturall will is not only deprived of all freedome to good but likewise depraved with a corrupt disposition 1 Cor. 2.14 The natural man receiveth not the things that are of the Spirit of God Phil. 2.13 It is God that worketh in you to wit by his Sanctifying grace both to will and to do of his good pleasure nay Jer. 18.12 say the Jews we will walk after our own devices and we will every one do the imagination of his evill heart The naturall will is a corrupt will 5. The affections are not only deprived of all holy motion but exceeding corrupt and disordered Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts as though the affections naturally were corrupt and disordered and so the same Apostle terms them Rom. 7.5 The affections of sin or sinful affections and this the Apostle makes very evident in describing naturall men and women he stiles them haters of God Rom. 1.30 And thus we see by holy writ that every facultie of the unregenerate persons soul is corrupted and depraved with originall sin Now come we briefly to the members of his body and we shall observe them to be corrupted with originall sin First The eye 2 Pet. 2.14 Having eyes full of adultery the naturall eye is a filthy and an unclean eye Secondly The ear 2 Tim. 4.3 Having itching ears the naturall eare is an itching ear Thirdly The tongue Jam. 3.6 The tongue is a sire a world of iniquity The natural tongue is a corrupt tongue 4. The hand Isai 1.15 Your hands are full of bloud The natural hand is a cruel hand 5. The feet The Apostle describing men and women in the estate of nature Rom. 3.15 Their feet are swift to shed bloud saith he The natural feet are swift to mischief Those outward senses and members are not only deprived of all holy inclination
but prone to let in sin and to execute sin And thus now by Anatomizing and taking man in pieces we have it made evident that the natures of all the unregenerate are wholly corrupted with Original sin which indeed is the seed and spawn of all sin even of the sin against the Holy Ghost But here we must remember that the nature it self is good but the corruption of nature is evil These two in the natural man may be distinguished but cannot be separated the one is not the other but the one is not without the other Hence it is that Original sin is called the sin that doth so encompasse us or that hangs so fast on Heb. 12.1 Now we come to the second Member of the Assertion to manifest that the natural mans life is wholly corrupted with actual transgression And must it not needs be so when his nature is corrupted as aforesaid What can such a tree bring forth but even fruit sutable and that it is so do but see what the Apostle saith of himself and the Romanes when he and they were in the state of nature Rom. 7.5 For when we were in the flesh to wit in the state of nature the motions of sin or the affections of sin or sinful affections which were by the Law to wit stirred up by the Law did work in our members to bring forth fruit unto death to wit actual transgressions And the same Apostle Rom. 3.12 describing of men and women in the estate of nature There is none that doth good no not one If there be no natural man that doth any good why then surely every natural man doth nothing but what is evil but the former is true in regard of good formally any thing which is acceptable to God and if the natural man doth any thing which is good materially it is not as he is a natural man but as he is helped and assisted by common Grace We should now come to lay forth the parts of actual transgression as sin of Omission and sin of Commission and the severall Distinctions and degrees but so we should be more prolix then we purposed in this Exposition and therefore we proceed to the Uses Vse 1. To confute the Papists who speak of a freedom in the natural will to good if it be but a little helped and assisted As though there were some power remaining in the natural will this way But this is just to oppose the judgment of Gods Spirit Phil. 2.13 It is God which worketh in you both to will and to do of his good pleasure And Ephes 2.1 And you hath he quickned who were dead in sins and trespasses No more power in a natural will unto any thing that is acceptable unto God then in a dead man to stir and walk about And further can there be any more in the will then in the mind There is no holy knowledg in the natural mind but even the wisdom of the flesh is enmity to God and the spirit of the mind even the mind of the mind depraved and corrupted And can there then be any holy disposition in the natural will And thus the Apostle argues 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God neither can he know them The natural man is so far from having any holy disposition in his will as he hath none in his mind and if no holy disposition in his mind why then sure none in his will Vse 2. To reprove divers persons 1. Such as are forward to boast of their Birth Parentage and Pedigree A poor thing to boast of when their lives are wholly corrupted with actual transgression and their natures with Original corruption David considering of his Birth and Conception was humbled Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me Lumps of sin to be lifted up because of a little civil difference not considering their natural pravity and vilenes 2. To reprove such as stand upon their natural wit and wisdom neglecting and despising the means of holy wisdom but let such see the little extent of their natural wisdom 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God neither can he know them for they are foolishness unto him 3. To reprove such as are so far from being humbled for their natural corruption as they lessen and excuse their actual transgressions by it Tell them of their Uncleanness of their Drunkenness of their Covetousness of their Impatience c. They presently answer and that carelesly It is their nature and they cannot help it or thus They are but flesh and blood and what would we have them to do And thus they bolster up Actual Transgression by Original Corruption and are humbled for neither where they should be much dejected for both Vse 3. Further to awaken the natural man He never did good in all his life I mean any thing acceptable to God suppose he be thirty forty threescore years old then what hath he done but sin All his actions Natural Civil Religious are sin as in regard of the evil ends propounded why so likewise in regard of the evil fountain they issued from And in this estate he cannot be saved John 3.3 Verily verily I say unto you saith our Saviour except a man be born again he cannot see the Kingdom of God And suppose as yet some natural people have not broken forth into such gross sins as some others have why yet the seeds of every sin remaine in them unmortified and may manifest themselves in their lives to night before to morrow for any thing they know or any power they have over them Vse 4. To direct every one of us that in the practice of repentance we would not only labour to mourn for Actual Transgressions but likewise for Original corruption even for our bad natures Although Repentance doth commonly begin at some great Actual sin why yet let every Actual sin lead us to mourn for Original sin it being not only the punishment of sin but sin it self and the cause of all actual sin This is a main difference betwixt the sincere and hypocritical The sincere person doth not only mourn for actual Transgressions but likewise for Original Corruptions as David Psal 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me And so further he doth not only labour to prevent actual Transgression but likewise to suppress Original Corruption Even as Sarah will not have Ishmael be packing but his mother the Bond-woman likewise Or as Elisha healed the bitter waters by seasoning them at the Spring 2 King 2.21 The sincere man or woman doth not only strive to reform the action but likewise the affection of sinning MEMBER III. Through Adams fall c. D. IT is through Adams fall that all natural men and women are wholly corrupted with sin Do but see Rom. 5.12 By one man sin entered into the world that is to
is very willing to hearken to the Apostle Jude ver 23. injoyning him to hate even the garment spotted by the flâ—sh And to the Apostle Paul 1 Thes 5.22 abstain from all appearance of evill and would faine imitate David Psal 119.101 I have refrained my feet from every evill way that I may keep thy word It is not any known sin no not the least that he dare allow himself in the practice of These differences are betwixt the formallist and the holy person Now we come to lay down some direct signes and marks of sanctification 1. The first signe is A renewed knowledg that is to say a new light in the mind and understanding conceiving the things of the spirit of God Colos 3.10 And have put on the new man speaking of the holy Colossians which is renewed in knowledg as though all that were sanctified had a renewed knowledg This is a part of Gods covenant with his Elect Jer. 31.34 They shall all know me from the least of them unto the greatest of them saith the Lord. And hence it is that the Apostle saith 2 Cor. 4.3 If our Gospel be hid it is hid to them that are lost And upon this ground it is that the sanctified are called the children of light 2 Thes 5.5 The unsanctified may have a great deal of literall and speculative knowledg but they have not a jot of spiritual and approving knowledg The second signe of one sanctified is a new quality in the will a readinesse to hear the voice of God in all things and to obey it John 8.47 He that is of God heareth Gods words yee therefore hear them not saith our Saviour to the rebellious Jewes because ye are not of God And Psal 27.8 saith David to God When thou saidst Seek yee my face my heart answered Thy face Lord will I seek The sanctified person hath a flexible heart to the word The third Signe new affections As especially love to God Psal 18.1 I will love thee oh Lord my strength saith David And Psal 116.1 I love the Lord. Thus we see sanctified persons described Psal 97.10 Ye that love the Lord hate evill And this love to God the sanctified person manifests divers waies 1. By an earnest desire after such means as whereby he may have converse with God as praier reading and hearing of the word c. How was David addicted to the use of those means if we look into the book of the Psalms and so all the Worthies of God we read of in the Scriptures Oh how is the sanctified man or woman crossed if they be the least restrained of their liberties these ways and however the unregenerate part be backward to the duties aforesaid yet this they mourn for and do not in the ordinary course omit them 2. They manifest their love to God by a love to his children 1 John 5.1 Every one that loveth him that begat loveth him also that is begotten of him See David Psalm 16.2.3 My goodnesse extendeth not to thee but to the Saints that are in the earth and to the excellent in whom is all my delight And Psal 119.63 I am a companion of all them that fear thee and of them that keep thy precepts The more holy the more watchful the more they observe the image of God to shine upon any the more they love them Such as love not the Saints are not sanctified 3. They manifest their love to God by an endeavour of universal obedience John 14.15 If ye love me saith our Saviour keep my commandments And verse 21. He that hath my commandments and keepeth them he it is and he only that loveth me And therefore see what David saith Psal 119.5 Oh that my waies were directed to keep thy statutes The sanctified man out of his very love to God would fain keep his commandments Fourthly They manifest their love to God by a grief and heavinesse when the Lord is at any time absent from them in their own apprehensions Psal 28.1 Vnto thee will I cry O Lord my rock be not silent to me lest if thou be silent to me I become like them that go down into the pit And Psal 88.14 Lord why castest thou off my soul Why hidest thou thy face from me Thus we see the third signe and mark of sanctification a love to God and this love manifested as you have heard The fourth signe of sanctification A continual combat betwixt the flesh and the spirit Gal. 5.17 There may be a combat in the unsanctified and is divers times but that is between two several faculties the conscience and the will the conscience terrifying from sin the will pulling and haling unto it Now this is not a combat betwixt the flesh and the spirit but a combat betwixt the flesh fearing and the flesh desiring whereas the combat that is in the sanctified is in one and the same faculty As for example the will of the sanctified person drawing two waies at one and the same time the flesh one way and the spirit another I mean corruption one way and grace another corruption the unregenerate part drawing to sin grace the regenerate part at one and the same time pulling back And so on the contrary grace the regenerate part moving to good but at one and the same time the flesh corruption pulling back as Rom. 7.19 The good that I would I do not but the evill which I would not that I do And many like passages we have in this same chapter And so Galat. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would This is an evident mark of grace for there cannot be this combat but there must needs be sanctification Vse 3. For Exhortation And there be two branches of it First to exhort all such as are sanctified to endeavour a progresse a growth in grace for as we have heard although justification hath no degrees why yet sanctification hath And therefore such as have grace must ever be labouring further degrees Now to this purpose some Motives and Means Motive 1. Gods command 2 Pet. 3.18 Grow in grace and in the knowledg of our Lord and Saviour Jesus Christ The Thessalonians were a very holy people and yet 1 Thes 4.10 the Apostle would have them to abound more and more Motive 2. This will be a demonstration to us that the grace we have is kindly and of the right stamp it being the nature of true grace ever to desire the encrease of it selfe See Matth. 13.31 32. The kingdome of heaven that is to say the kingdome of grace is like to a grain of mustard seed which a man took and sowed in his field which indeed is the least of all seeds but when it is growen it is the greatest among herbs and becometh a tree so that the birds of the air come and lodge in the branches thereof And verse 33.
it by a constant dependance upon the ministry of the Word that so in time in due time they may safely and comfortably approach to the Lords Table Alas otherwise they will be so far from receiving good by this ordinance as they will eat and drink damnation to themselves The truth of it is this ordinance is not to be carelesly neglected by any of competent years and wit for you must not think the Sacrament to be a feast for children fools or the distracted and mad I say it must not be carelesly neglected Numb 9.13 by any of competent years and wit And yet notwithstanding none must approach unto it but such as are qualified with the grace of saving faith for if they do they partake unworthily in a high degree and so become guilty of the body and blood of Christ that is upon the matter joyn with Judas and the Jewes in the death of Christ approve of that horrible fact of theirs and so eat and drink damnation to themselves And it will not serve the turn for those destitute of the grace of faith to say they have received and often received heretofore they having the more to repent of and mourne for The second branch of this Use of ex hortation To exhort all true beleevers and that divers waies 1. That they would often present themselves at the Lords Table as often as possibly they can no just impediment lying in the way especially living in places where this ordinance is often celebrated Do but see 1 Cor. 11.26 Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as ye do it therefore do it often it being such a means not only to shew the Lords death one to another but likewise to shew it to our own faith for the encrease and strengthening of it and encrease and help on this grace and we encrease and help on all the other graces and come on in grace and corruption decaies 2. To exhort all true believers in coming to the Lords Table that they earnestly endeavour to come preparedly that so they may receive worthily that is to say acceptably to God and then no question it will prove a profitable receiving to their own souls Many true beleevers receive unworthily in some degree and fail much of the good they might receive by this ordinance for want of due preparation they are too slight in examination and for extraordinary praier to be performed sometime before the day of their receiving they are too backwward unto and too carelesse in 3. To exhort them in the act of receiving that they labour to discern the Lords body that is put a difference and distinguish betwixt the outward elements and common bread and wine although not in their substance why yet in their use and so seriously intend the whole businesse stirring up their inward affections by a serious employing of their outward senses that so Christ and his benefits may be received and welcomed into the armes of their enlarged and extended faith Many believers in the act of receiving fail much in spirituall consideration and so their affections are little moved and inflamed If 1. When the Minister sets apart the Elements thou wouldst consider that even so God the Father from all eternity did set apart Christ to be the Redeemer of mankind 2. When he consecrates the Elements by the Word and Prayer thou wouldst consider that even so in the fulness of time God sent his Son into the world to accomplish this work of Redemption 3. When thou seest the Minister to break the Bread and powr out the Wine thou wouldst meditate upon the accursed death of Christ and shedding of his bloud for all true Believers 4. When the Minister comes and gives the Bread and Wine unto thee if thou wouldst consider that even so God the Father reaches and gives his Son and all his merits unto thy faith 5. When thou takest and receivest the Elements at the Ministers hands thou wouldst stir up thy self to apprehend and receive Christ and his benefits by the hand of faith And then sixthly and lastly In eating and drinking the Elements thou wouldst earnestly endeavour more and more nearly to apply Christ and to feel thy Spiritual union with him Such consideration in the act of receiving would be the way not only to receive the Sign but at one and the same time the thing signified 4 To exhort all true Believers after they have received 1. To labour to keep up their faith assuring themselves the Lord is no deceiver but will be sure to make good his Covenant with them 2. As we have already heard sometime that day in secret take a review of thy receiving and after it proceed as thou hast been directed 3. Remember to make good thy Vows and to demonstrate both to thy self and others that thou hast got Spiritual strength by this Feast of growth thou walking more conscionably and comfortably in both Callings It s said of the fainting Egyptian 1 Sam. 30.11 12. when he had eaten and drunk that his spirit came again to him So if thou eat and drink in faith thy Spiritual life will be revived and thy strength increased And thus we have done with the second Member of the fifth Principle Now we come to the third and last Member MEMBER III. And Prayer THis Member acquaints us with another good outward meanes whereby faith is encreased to wit Prayer And hence we commend this Point of Doctrine unto you Doctr. Prayer is one good meanes for the encrease of faith See Luke 22.32 I have prayed for thee that thy faith fail not So the father of the possessed child thought Mark 9.24 And the Apostles Luke 17.5 and Jude 20. Praying in the Holy Ghost that is by the help and assistance of the Holy Ghost this being an excellent meanes to confirm and bring on faith Reason 1. This is a good means to encrease any grace of Gods Spirit in us and therefore a good means to encrease our faith That it is a good means to encrease any grace of God Spirit in us see Luke 11.13 How much more shall your heavenly Father give the Holy Spirit to them that ask it that is the Holy Spirit in a greater measure Reas 2. Hereby faith is exercised to wit by faithful Prayer and the more faith is exercised the more it growes and encreases Ephes 6.16 18. Psal 6.8 9. see we the former part of the same Psalm and we shall observe Davids faith to get up in Prayer So Psalm 62.2 6. R. 3 The Rule of Contraries This duty omitted and neglected faith goes out of exercise slackens and decayes Now we come to the Uses Vse 1 For Tryal and Examination 1 Do we use Prayer if we pray seldom or never let us not wonder if we be poor in the grace of faith Prayer being the key that opens all Gods Treasures Such as are strangers to Prayer cannot be throughly acquainted with faith 2. But do