Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	scripture_n	son_n	10,113	5	5.8747	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76812	The covenant sealed. Or, A treatise of the sacraments of both covenants, polemicall and practicall. Especially of the sacraments of the covenant of grace. In which, the nature of them is laid open, the adæquate subject is largely inquired into, respective to right and proper interest. to fitnesse for admission to actual participation. Their necessity is made known. Their whole use and efficacy is set forth. Their number in Old and New Testament-times is determined. With several necessary and useful corollaries. Together with a brief answer to Reverend Mr. Baxter's apology, in defence of the treatise of the covenant. / By Thomas Blake, M.A. pastor of Tamworth, in the counties of Stafford and Warwick.	Blake, Thomas, 1597?-1657.; Cartwright, Christopher, 1602-1658.	1655 (1655)	Wing B3144; Thomason E846_1; ESTC R4425	638,828	706

I desire Mr. Baxter to take into consideration that Text of the Apostle Rom. 8.3 What the Law could not do in that it was weakned through the flesh c. And whether he understand it respective to sanctification which is not agreed upon among Interpreters to give his Reader satisfaction Quomodo patitur Lex in hac debilitatione Quid patitur ut fi at impotens et inefficax Quomodo haec impotentia inefficacia fuit in carne utrum eminenter an formaliter Quomodo agit Caro in hoc influxu debilitativo in legem And I doubt not but I may as easily answer his Queries in order to the vindication of my assertion as he may mine in vindication of that which the Apostle delivers Answering the last all is indeed answered Caro agit injiciendo obices remoras Quo minus Lex operatur in corde hominis Spiritus agit per fidem ut causa removens impedimentum E medio tollens obices remoras istas Incitando potenter inclinando animam in amplexum promissionis divinae I desire also his full Comment on the Apostles words 2 Cor. 3.6 Who hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth life with a satisfying answer to all like Quaeries that thence may be made I suppose he will grant that they are able Ministers of the New Testament no otherwise then in preaching the Gospel and when the bare Scripture as Tremelius reads it is of power onely to kill we may demand how the Gospel suffers in receiving any such quickening power from the Spirit And indeed the Gospel suffers not but the soul in receiving power to answer the Gospels call whether to Justification o● sanctification And that the Spirit makes use of faith in this quickening power I think will not be denyed seeing the Apostle tells us The life that I live in the flesh is by faith in the Son of God Faith therefore hath its hand in the Spirits quickening work and he addes Sure you do not take the foregoing words for proof adding What though onely believers are justified by the Covenant doth it follow that faith gives efficacy and power to the Covenant to justifie then either there are no conditions or causae sine quibus non or else they are all efficients and give efficacy and power to other efficients I confesse those words taken by themselves in that sense as he may fancy and the words in themselves may bear will not come up to a full proof Justification may be restrained onely to believers and yet faith have no hand in it but seeing other Scriptures give an efficiency to faith in this work some of them speaking of it as Gods instrument Rom. 3.30 most of them as mans we may well then know that Scripture holds it not out as any such naked condition To others the Gospel-grant lyes dead to these through faith it is effectuall There is added Your terms of faiths giving power through the Spirit tell me that sure you still look at the wrong act of the Gospel not at its moral act of conveyance or donation but at its reall operation on mans heart I do look at the act of the Gospel as its real operation on mans heart and yet I look at the right act of it The Gospel is an instrument to justifie by the intervening act of faith according to Protestants and by the intervening work of sanctification according to Papists and according to both there is a real work on the soul necessary to put into a posture for Justification All know that Divines distinguish between redemption wrought by Christ and the application of it Redemption is the proper work of the Son but Application they ascribe to the Spirit a Hinc Pater Filius mittere dicuntur Spiritum ad applicationem istam perficiendam The Father and the Son are said saith Amesius to send the Spirit to perfect this application Medull Theol. Cap. 24. Sect. 5. And whereas I am told that neither Scripture nor Divines use to say that the Gospel remitteth sin or justifieth by the Spirit nor doth the Spirit otherwise do it then by inditing the Gospel c. Though I own not this phrase that is here put upon me and I might expect so much priviledge as to be Master of my own words yet I would have it taken into further consideration whether Divines use his language or mine or whether they judge not that t●●e the right act of the Gospel for pardon of sin which I mention The Leyden Divines having spoke of the application of the righteousnesse of Christ Disp 33. Sect. 21. have these words Sect 24. b Haec applicatio in nobis fit à Spiritu sancto 1 Cor. 6.11 dono scilicet fidei Ipse enim eam per Ministerium Evangelii Quod Ministerium Spiritûs dicitur 2 Cor. 3.8 ingenerat ac verbo suo ac Sacramentis confirmat auget Phil. 1.29 Gal. 5.5 Unde Spiritus fidei dicitur 2 Cor. 4.13 quâ Deum ut gratiosum Christum ut redemptorem ejusque justitiam ex eâ vitam aeternam apprehendimus Joan. 1.12 Rom. 9.30 This application in us is made by the holy Spirit 1 Cor. 6.11 viz. by the gift of faith For he works it by the Ministery of the Gospel which is called the Ministery of the Spirit 2 Cor. 3.8 and encreases it by his Word and Sacraments Phil. 1.29 Gal. 5 5. From whence it is called the Spirit of faith 2 Cor. 4.13 whereby we apprehend God as gracious Christ as Redeemer and his righteousnesse and from it everlasting life Joh. 1.12 Rom. 9.30 And Sect. 25. This application on our part is made by faith Rom. 5.1 Acts 26.18 A parte nostrâ fide Rom. 5.2 Actor 26.18 ex fide per fidem Ro. 3.30 Justistficamur justificat nos Deus By faith and through faith Rom. 3.30 We are justified and God justified us with much more to that purpose And Ravanellus in verbum justificatio speaking of the instrument of justification saith it is either outward or inward c Causa instrumentalis externa verbum Dei S●cramenta ut patet ex Rom. 4.11 ubi circumcisio appellatur s gillum justitiae fidei nam verbum Dei Sacramenta sunt organa per quae Deus nos vocat per quae operatur conservat ac auget in nobis fidem obsignatque in cordibus nostris gratiam justificationis atque adeo Ministri Ecclesiae alii qui docent nos viam salutis Dan. 12.3 The outward instrumental cause he saith is the Word of God and the Sacraments as appears from Rom. 4.11 where circumcision is called the seal of the righteousnesse of faith for saith he the Word of God and Sacraments are instruments by which God doth call and by which he works preserves and encreases faith in us and seals in

and received by a Whale and after three dayes and three nights cast safe upon the shore Satan must set up his Arion and make him famous in his Historians and Poets A skilfull Harper of Greece having by excellency in musick gained a great summe of money in Italy and Sicilia returning to his own Countrey with his treasure Mariners with whom he agreed for his Fare greedy of his money cast him into the Sea a Dolphin delighted with his musick carries him safe and landed him at Taenarus See the relation and application elegantly brought home to this purpose by Dr. Abbot Lect. 15. on Jonah making notable observations of Satans policy In case the Narrative carry any truth in it by his wonders so far as his art and power can reach Satan then makes it his business to disgrace Gods miracles and cast dishonour upon them by his imitation though he falls farre short of the Originall as he there shewes and followes him as little Ascanius his Father with very unequal steps And in case we take it for a meer fiction which is his judgement upon it his art is no lesse observable to discredit as farre as in him lyes the writings of Scriptures When this miracle of Jonahs shall be Preached and published in the world Arions fable shall be produced that like faith may be yeelded to either of both See Mr. Burges Spiritual Refining Pag. 131 132. Where this thing in many particulars is enlarged And the more high the wayes of Religion are raised of God in a Spiritual way the more easie it is for Satan who is a spirit to delude The Spirit is the great Gospel-promise to be poured out on all flesh that is on men of all sorts Joel 2.28 God will be served in types and shadowes no longer but in Spirit and truth Joh. 4.23 When the Jewes gloried of Circumcision as that which did denominate them a people of God and distinguished them from all other Nations and urged the necessity of it to salvation the Apostle tells us that they are the Circumcision that worship God in Spirit Phil. 3.3 Satan now on the other hand can take the hint and heighten his way in a destructive manner to Gospel wayes All outward Ordinances shall now be decryed as formes and beggarly rudiments and with Circumcision in the letter laid aside though they be Ordinances of the Spirit it self in which the Spirit expresses its power and efficacy 1. The written Word which was dictated by the Spirit 2 Pet. 1.19 is the sword of the Spirit by which it exercises his power on the soul must be laid aside as a dead letter and over carnal The Ministers of the Word that great gift from the Fathers right hand Ephes 4.11 set over the flocks by the holy Ghost Act. 20.28 on this pretence are to be cast off with Moses and Aaron taking too much upon them when all the Congregation is holy notwithstanding for a real confutation when this Spirit was first given in glory it came upon the heads of his Ministers in forme of tongues fiery cloven Act. 2.3 To let all know is that great appearance that was there that their tongues are sanctified of God to Preach the Word in power and life to all Nations And as the gifts of the Spirit encreased so the Ministers of the Spirit were multiplyed and that very title and name given Ministers of the Spirit 2 Cor. 3.6 And the mind of Jesus Christ made known that these in a peculiar order distinct from other men are set apart to preach the Gospel as the Priests under the Law in a peculiar order were to wait at the Altar 1 Cor. 9.13 14. Upon the same pretence Sacraments must be laid aside the Baptisme of the Spirit is pleaded for the overthrow of the Baptisme of water Though the Apostle that first spake by the Spirit after it was given in glory doth argue the clean contrary Act. 10.47 Who can forbid water that these should not be baptized which have received the holy Ghost as well as we They that have the Spirit will be raised in zeal for the honour and establishment of every Ordinance of God by the Spirit the more spiritual men are the more care they will take to advance the Word the Ministers of the Word Sabbaths Sacraments Let us then observe his imitations his falsifications He vents doctrine of his own sets up wayes of his own that carry a resemblance of Gods wayes And similitude is mater erroris we shall never heed them as long as we know they are the Devils but when he transformes himself into an Angel of light and puts the stamp of God upon his own coyn we must not be ignorant of his sleights but to have our senses exercised to discern between good and evill CHAP. III. Whether there were any Sacraments from the fall to the institution of Circumcision THe next consideration of Sacraments is in mans fallen condition under a Covenant not of works but grace not for mans preservation in life but his restitution to life A further distribution of Sac●aments And these are to be distinguished according to Gods way of dispensation of us Covenant to his people which is wont to be done into three periods The first is from the fall till Abraham or unto the time that God entered Covenant with him and his seed which Suarez saith according to the common account doth end at the giving of the Law by Moses when the old Law began yet Circumcision which was in use long before the Law continuing the same under the Law he determines the law of nature at that time when Circucision began The second from Abraham till Christ The third from the first comming of Christ in the flesh till the second comming of his to judgement The first juncture of time hath usually been known by the time of the Law of nature The second the time of the Old And the last the time of the New Covenant Why the first of these should bear the name of the Law of nature I can read of none that have given satisfaction The phrase should seem to imply that then men had no more light then that of nature for their guide in the wayes of God But this is evidently false God did not then begin by way of supernatural revelation to speak to men in the world Suarez in tertiam partem Thomae Tom. 3. Disput 4. Sect. 1. taking upon him to answer the question hath much to amuse the Reader nothing to satisfie him he sayes a Lex naturae intelligitur dictamen rationis non solum ex naturali sed etiam ex supernaturali lumine ortum The law of nature is the dictate of reason arising not onely out of natural but supernatural light And in ihat sense the Gospel is the Law of nature Concerning this space of time whatsoever is the period of it much enquiry is made whether there were any Sacraments at all instituted of God and enjoyed

received If any such be detected seeing though the substance of religion be not in the Sacrament so much as in the Covenant yet a man of so low an opinion of this ordinance of necessity debarres himself of any benefit of it a diffident opinion of a medicine or conceit against it is said to hinder the working I am sure it will obstruct the working of the Sacraments which have no innate physical vertue nor any other efficacy further then our understanding and faith makes improvement For errors against Christ the summe and substance of the Sacraments as every error is some way against him who is the foundation and carries on the whole work of our salvation that which I have delivered Treatise of the Covenant pag. 232. where I made it my businesse to give rules concerning separation when we are to stay with a Church and when to leave it may here be taken into consideration weighing both the kind and degree of these errors and the place that they have got in the affections and resolutions Those errors that necessitate us to leave a Church when it is in the whole face of it tainted and polluted may justly give occasion to deny a member accesse in case he tender himself to this ordinance These as hath been said are either such that render Christ in an uncapacity to be our Mediator and Saviour or such that are inconsistent in whole or in part with his Mediatourship of the former kind are those that are against his person 1. Those that impugne the Godhead of Christ such that though they give him the glory to be above Angels yet will have him to be no more then a creature a God in title and place as are Magistrates not in nature or power an opinion that involves the Apostolique Church and all Churches in succession in Idolatry giving the honour of God the worship due to God unto him who by nature is no God a doctrine that will make Christ an impotent and not an omnipotent head too weak for his work to governe the world to bring under his enemies 2. Those that deny his manhood as having not taken our flesh and so no suitable head but a phantastique or seeming body Those that are against his Mediatorship are either such that obscure or some way eclipse it as every error doth that is any way considerable or such that rase if not utterly overthrow it in some of the necessary parts of it his Kingdome Priesthood or Prophetical office These are overthrown either directly in termes of full opposition or else by consequence and this either is immediate and evident the truth being confest they cannot be denyed or else the consequence more remote and not so easily discerned These things being premised we must bring it home to our purpose 1. Where fundamental truths are not onely questioned doubted and disputed but abjured and denyed errors directly Errors directly against the foundation or by clear consequence opposing fundamental truths tender the pe●son uncapable of benefit by the Sacrament or by immediate cleer consequence introduced so that the fundamental truth cannot be known but the error must be seen Here is such a flaw in the Covenant that no improvement can be made of the seal to allude to that of the Psalmist Foundations are destroyed and what can the stewards of the mysteries of God do Such a soul hath framed to it self such a Christ as the Gospel never held out for his salvation These are such of whom the Apostle speaks Col. 2.19 that hold not the head from which all the body by joynts and hands having nourishment ministred and knit together increaseth with the increase of God and how can they then find any spiritual nourishment When they thus withdraw from Christ they are justly denyed to sit at his Table But when the error is of an inferiour nature as neither rendring Christ in an incapacity to be a Saviour nor yet wholly inconsistent with the work of his Mediatorship or at least not such directly but only by way of consequence and that not immediate and evident but more obscure and remote so that it may justly be hoped that in case the consequence were seen the conclusion that they draw would be best rather then the principle of truth denyed the case is then otherwise As we might live in such a Church in case doctrine of that kind were received and taught so we may not refuse such a member making his farther conviction our businesse where ignorance may stand with grace there errour is not wholly inconsistent with it And where there is any fair possibility that Christ may be there this Ordinance is not to be denyed And in case the opinion entertained and contended for be yet more soul so that we have just cause as the Apostle of the Galatians to say that their doctrine is inconsistent with grace yet being not as we can discern fixedly settled and resolutely received and concluded upon but with hesitancy and wavering their faith rather staggered then destroyed these should not hastily be refused But as the Apostle gives counsel respective as I take it to private converse After once or twice admonition reject so let it be here make essay to regain a brother rather then lose him It cannot be conceived that the Apostle when he wrote his Epistle to the Churches of Galatia would upon the account of their error how dangerous soever have discontinued this ordinance as long as he saw any hopes of their reestablishment though they were in eminent danger to be dischurched yet he would continue Church-ordinances Men of a resolved profligate course of life are uncapable of benefit by the Sacrament As for those that put a bar to their benefiting by the Sacrament by their vicious life or profligate course most mens verdict is soonest of all other against them with the Poets Peribomius Morbum gressu incessuque fatentur they have their faults written in their foreheads And certain it is that those men that are in their sin and resolved for sin in present can receive no benefit by the Sacrament First They that look upon Christ to receive benefit in the Sacrament look upon him pierced by their sins and that withall sorrow and grief of spirit The greatest grief in Family or Common-Wealth is borrowed to expresse it Zach. 12.10 11. They shall mourne for him as one mourneth for his onely son and shall be in bitternesse for him as one that in bitternesse for his first-born In that day shall there be a great mourning in Jerusalem as the mourning of Had adrimmon in the valley of Megiddon VVhich was the mourning upon occasion of Josiah's slaughter 2 Chron. 35.24 But these now look upon him suffering for sins with all pleasurable delights and content in sin they see him under all this burden for our trangression and in the mean time take delight to add to the weight of it and so stand at the greatest distance from

more prove that a Minister hath no such power otherwise in an Ecclesiastical Consistory then it proves that he hath no power without strength of a secular Judicatory It indeed proves that which it is brought to overthrow which is the Ministers single power The Minister makes equal advantage in either Court in his prudentiall proceedings in administration of the Sacrament Cauti 8 8. As it is concluded by many that place power of admission in an Eldership that a Minister wanting that assistance may then deliver the Sacrament to those from whom otherwise he should withdraw his hand and a learned Treatise is written to that purpose wanting authority to do what regularly might be done He is not withstanding as is said to do his duty in administration So I might I think with as much reason say that in case a Minister be overborn with power in his people that he cannot do that in debarring of those which his judgement leads him to deny When a Minister cannot do what he would he must do what he is able without evident hazard of the utter disturbance of the peace of his place he is scarce to run the hazard when he cannot do the good that he would he must do the good that he can he is to do so much the more in publick warning of the sin and the danger as he can do the lesse in authoritative denyal and withholding his hand from them If it might appeare to me that God hath vested an Eldership and no other in that trust I think it were scarce safe to put a mans self without them upon administration last it should be like to that of Saul when he forced himself to offer a burnt-offering because Samuel came not in the appointed time But no such thing appearing in Scripture nor any sufficient reason evincing it I take it to be in the Ministers hands so to dispense it as the Church may receive most of edification by it And when he is so overruled that he cannot act as he would he must act as he can A Steward set over the house and a Commander or Leader in any Army is sometimes put upon such necessities Suarez is as zealous as any other against the delivery of the Sacrament to those that are unworthy of it yet bounds it with this caution If the Minister may do it without inconvenience And putting the objection That not to give the Sacrament to an unworthy person is a negative precept that binds ad semper to all times and therefore never to be done He answers that this Precept is not simply Negative but is to be reduced to an Affirmative which is prudently and faithfully to dispense this Sacrament which being formally taken is alwayes to be observed as often as this Sacrament is administred and so it comes to passe that if it may be it is to be denyed to those that are unworthy not that it is alwayes to be denyed upon any inconvenience whatsoever Nor let any charge me as being too indulgent to such men seeing none that I know of any party is of another mind They that stand for Elderships will have this done by the Minister when the Eldership overrules it And those of the Congregrational way when the Congregation in the majority votes for it And may not the Minister do the same thing when he sees that he is put upon like or greater necessity in it The Churches edification in the first place should be considered but the peace of the Church by no means neglected alwayes provided that unworthy ends of self-advantage pusillanimity base compliances which may be as soon seen in the majority of a multitude as in one single person do not over-rule it and may be our temptation in dispensation of the Word as well as the Sacrament and with all care courage study prayer to be avoided That the Apostles severe charge 1 Tim. 5.21 may be conscienciously heeded Doing nothing by partiality SECT XVII A Corollary drawn from former doctrines FRom these two observations above mentioned That God is the author Sacraments are to be received from that hand that God hath assigned and The Covenant people of God the subject of the Sacraments this follows by way of Corollary that The people of God are therefore to receive them from that hand that God is pleased to appoint to administer and dispense them to them If God please to vouchsafe a gift he is worthy to appoint the hand for conveyance This might have been the employment of Angels in glory whom he makes ministring Spirits and to whose charge he commits his servants but he hath chosen another way communicating it by man to the sons of men honouring men so farre as to entrust them with these Mysteries whereby he 1. makes tryal of their faithfulnesse whom he thus entrusts in so noble an employment as the dispensation of his Covenant and seal his Word and Sacraments 2. He makes known his power setting up weak man in his cause to oppose and get the upper hand over Satan and the world chusing the weak things of this world to confound the mighty 3. He provides for his own glory which would have been endangered in case Angels had been employed in this Ambassy when an Angel was sent to John he was ready to forget himself in his extasie to worship the Angel Revel 19.10.22.9 In case the Treasure were in heavenly vessels the glory would be of the vessel and not of God we should have conceived so much glory there that we should looked qo higher 4. He condescends to our infirmity that are not able to bear divine apparitions This man hath known by experience Judg. 13.22 Luke 2.9 and God himself hath considered Deut. 18.16 17.5 He thereby makes tryal of our humility and obedience whether we will submit to such which he sets up though no other motive but his appointment appears in it yet this is not handed over to vs promiscuously by all or any of the sons of men but those that he hath chosen from among men in things appertaining to God Heb. 5.1 The Apostle lets us know that all are not Apostles all are not Prophets all are not teachers all are not workers of miracles 1 Cor. 12.29 so we may conclude all are not stewards every household servant is not set over the household to give meat in due season The dispensation of Sacraments is a part of the Ministerial function Arguments evincing it This is a work in Gospel times proper to the Ministers of Christ as by several Arguments may be made to appear 1. They that were sent out to convert and instruct were in commission alone to baptize Matth. 28.19 But the Ministers of Christ are sent out to convert and instruct they onely are spiritual Fathers Teachers c. Therefore this is their businesse as before this commission it was by divine warranty practised by John Baptist and afterwards according to the commission through the Acts of the

world and death by sin so death passed upon all men for that all have sinned or in whom all have sinned 4. The readinesse and pronenesse of little ones to run upon sin is an evidence of it The thornes bryars and weeds that the earth casts out when precious flowers and choise plants are more hardly nourished is an argument that the earth is under a curse and is not now as once it was The sins that even in childhood appear and together with age grow forwards when graces are difficultly planted and that which is good very hardly produced is as great an evidence of a mans innate degeneration This even Heathens could see though they knew not whence it was e Homines natura sua esse malos induci non posse ut justitiam colant Plato observed that men by nature are wicked and that they cannot be brought to learne righteousnesse and f Hominem à natura noverca in lucem edi corpore nudo fragili atque infirmo animo ad molestias anxio ad timores humili in quo divinus ignis sit obrutus Referunt Theol. Lydenses Disp 15. Thes 6. Tully lamented that man is brought into the world by his stepdame nature with a body naked frail and weak a mind anxious in troubles low under fears weak for labour prone to lust in whom every Divine spark is overywhelmed If any man demand how it comes to passe that we are thus we must look as far as Adam to see the inlet of it By one mans disobedience many were made sinners Rom. 5.19 His was peccatum originans giving the rise to all evils in us thence issued peccatum originatum our original condition as before decribed Sin seizing upon the Angels made them unclean and they have through that defilement the denomination of unclean spirits sin seizing upon man hath rendered him unclane It defiled not onely the person of man but the nature of man had man stood all mankind had stood man falling all mankind became filthy Who can bring a clean thing out of an unclean not one Job 14.4 Adam begat a son in his own likenesse Gen. 5.3 like himself when he had lost the image of God what sin made man that an infant is so far as of capacity to be not to act sin he that can do nothing cannot do evil but in them there are those principles that shew themselves in action so far as there is power to act A young Serpent doth sting none poysons none but there is in them a poysonous and destroying na ure which growes as nature growes 5. By the duty incumbent upon Christians to put off the old man Ephes 4.22 which is not so called in opposition to that which is young as though man grew up to it by degrees many years being gone over his head before he had gotten that name but in opposition to that which is new as we see ver 23. The old hath the precedency of the new and is before it as the old garments are worne and put off before the new put on why must all of necessity be new if the old would serve the turn Secondly This sin which is mans hereditary estate This Original state of man is not onely a want of Prim●tive integrity but is attended with universal defilement hath in it not onely a want of that Priwitive purity which God stamped upon man according to his own likenesse but also an universal defilement and pollution Therefore the Apostle setting out this estate under the name of the old man gives it this character corrupt according to deceitfull lusts Ephes 4.22 All the pollution in the world is from lust 2 Pet. 1 4. that is the sink and source from whence all proceeds and the old man is wholly made up of these corrupt filthy and defiling principles They promise better when they draw aside but that is their work and therefore as they are corrupt so they are branded as deceitful likewise Upon this account it is that man is dead in trespasses and sins able to rise no higher in nature then that which is sin and this renders his conversation to be according to the course of this world after the prince of the power of the air the former is his pattern and the later is his Soveraign the one is followed the other served And consequently with guilt or ordination to punishment In fulfilling the desires or wills of the flesh and mind Ephes 2.23 serving divers lusts and pleasures Tit. 3.3 as wholly enslaved by this defiling principle And as this is of the being so guilt or ordination to punishment is a necessary adjunct or consequent of it Death is in as great a latitude as sin Rom. 5.12 the proper wages of that work Rom. 6.23 Therefore all that have a nature thus defiled are by nature the children of wrath Ephes 2.3 Men may descant as they will upon the word and tell us of another use of it in prophane Authors but all their wit will not work men from under this guilt or gain him any thing more in his birth-state but wrath for his portion Thirdly To restore man to his Primitive happiness his nature must be healed Nature must be healed and guilt removed for restitution of man to his Primitive glory and his guilt removed there must be a change wrought in his principles and a pardon vouchsafed of his sin If either the stain continue or the guilt hold man will be wretched till he be again like God and reconciled to God his case is forlorne This needs no proof man was without stain or guilt when God made him upright his stain must be washed and guilt removed or else his happinesse is not repaired And this was the converted Corinthians glory they were under the defilement of Adultery Idolatry Fornication Drunkennesse c. and upon this account under the sad doome of exclusion out of the Kingdom of heaven but being washed sanctified justified the doome is reversed However you Interpret these several phrases we have their deliverance from the stain and guilt of sin in them Fourthly Either of both of these is the work of Christ and the happy priviledge of all of Gospel-interest Either of both of these is the work of Christ by his blood and Spirit He takes off the stain in the work of Regeneration and Sanctification by the power of his Spirit as by our fall we were dead in sin so by this new work on our hearts we are dead to sin we were free from righteousnesse now we are alive to righteousnesse Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you When we were dead in sins he hath quickened us together with Christ Ephes 2.5 Christ loved the Church and gave himself for it that he might Sanctifie and cleanse it

hear onely at their idle leisure judging a businesse that may be done but see little necessity of doing of it would pretend not to despise it yet put a very sleight esteem upon it Doth the child judge so of the dug Or do these judge so of their ordinary and necessary food A life of nature is kept up in the use of meanes as long as it can be patcht up if Physick be neglected so is not food The Word is food and physick for the life of grace and this is let alone 3. Those that carelesly negligently superciliously and disdainfully hear as though their businesse were not to feed but judge not to learn or be minded of any thing but onely to censure According as the way of their fancy works so the Word takes Some are pleased onely with Kickshawes like such dishes on a table that have shew without substance words that are quaint and strained not to help but to exceed their understandings Others with choyce notions onely how wholesome soever it is not worth heeding if not curious Others take up all according to the person that delivers it with children they are pleased with every thing from one hand with nothing from another Lastly Those that let go all truths as soon as they are heard There is no more heard of the Sermon when once it is done They that go to a feast will talk of the dishes and they that go to a Fair or Market will talk of the Commodities but when they go to the Congregation there is not a syllable heard of the Word after they return When meat goes out of the stomach as it comes in it neither strengtheneth nor nourisheth and the Word slipt as soon as it is heard can be no more effectual Sacraments 2. Sacraments are visible signs and seals That of Baptisme enters us into the Church visible and seals all the promises made to members on Gods terms and propositions And the Supper of the Lord is for confirmation of those that are visibly Church-members on the same terms likewise Baptisme is past in the act but still present in the use As a Souldier by oath taken and colours given was tied to his General so we are hereby tyed unto God and God is tyed unto us and hereby we know our duty and Gods promise As a lease binds to duty and assures a benefit so it is with the Sacrament of Baptisme The Apostle 1 Pet. 3.21 compares it to the Ark of Noah he was there tost up and down in the deep considering his present state he might well have feared shiprack but the Ark being of Gods apointment and he put into it by Gods command he might well confide in him for safety If we look to the temptations and assaults wherewith our souls are on all hands battered we have just cause of fears but when we call to mind that we entered the Church as Noah the Ark by Baptisme and make it our businesse that conscience may answer unto what Baptisme requires what objection soever our heart makes Baptisme may raise our souls in confident assurance The Lords Supper is to the eye as the promises are to the eare Whilest we are in the body spiritual things under corporal signs are ordained for our help and strength Our Saviour tells us his flesh is meat indeed and his blood is drink indeed John 6.55 And here under the signs of that which is our ordinary meat and drink the flesh and blood of Christ is tendered and as our food is offered unto us Where these Sacraments have their due esteem and men baptized in infancy do not passe by the thoughts of it in their growth but well consider their engagements and bonds that lye upon them to presse them to duty and the engagements of God for support of their faith they then make use of this ordinance to uphold faith and keep life in it in their souls when they frequent the Lords Table and conscienciously communicate for the ends for which it was instituted to be laid low in themselves to see sin aggravated and pardon tendred there is like hopes But when all thoughts of Baptisme is laid aside and the Lords Supper either neglected or prophaned these may well look that as a child through want of food so their faith upon the same account may languish Prayer 3. Prayer is the daughter of faith and also the nurse or foster-mother Faith breathes out it self in prayer and prayer obtains a more ample measure of faith to pray Lord I believe help my unbelief was the prayer of the father of the Lunatick Mark 9.24 and Lord encrease our faith was the prayer of the Apostles Luk. 17.5 When we have done all to stand prayer in the Spirit Ephes 6.18 must second This Communion with God keeps up faith in God They that make it their work to pray alwayes ever holding it up in the season of it joyning with the Congregation in publique in the family in a way more private and after Christs counsel in their closet sending forth holy ejaculations in their beds their walks and on all occasions These take care of their faith But in case that may be truly said of them which was falsly laid to the charge of Job that they restrain prayer before God Job 15.4 their faith may justly be suspected I may speak concerning this grace in the words of the Apostle these have not because they ask not these starve their faith and let it dye through want of nourishment and support We hear of Camelions that live in the ayr and Salamanders in the fire A Wonder was not long since noysed out of Germany of a Maid that lived onely on the smell of flowers An impostor lately went from place to place that fed on stones these that would passe for believers are some such Monsters Thus we have lookt into faith according to the three first rules the last followes which is the fruit that it beares or the effects that it produceth The fruits which faith bears and the effects which it produces These might be reduced into two heads First such as all faith if true produceth Secondly such as onely a strong and grown faith obtaineth But calling men to the tryal whether they be in the faith and not whether they be high and transcendent in believing I shall wave the latter and speak onely to the former These fruits which every faith which is such in truth produceth are either in the understanding or affections For that which it produceth in the understanding 1. In the Understanding take this rule Faith puts that high prize on Christ and priviledges through Christ that all earthly things are comparatively of the meanest value and most low esteem This we might make good in divers instances 1. In Moses If we read the beginning Chapters of Exodus we may there see the sad afflicted estate of the people of God in that time together with the honour to which Moses