and theirs 4 By rejoicing to see the livery of Christ put upon their child their child so honoured 5. By educating their children accordingly Ephes 6.4 2 To exhort all Baptized persons First Such as are unregenerate and in the estate of nature manifesting no lesse by their way and course First That they would consider what they are doing even acting the parts of treacherous and foresworne persons proceed just contrary to their Vow and Oath in Baptism Secondly To consider what a deal of ingratitude they manifest to God thus abusing his Livery he that prevented them with this Sign and Seal of the new Covenant before they had any ability to conceive of it that was found of them before they sought him that put a pledge into their bosomes concerning his gracious meaning towards them did they not shew themselves careless of it nay he that by his Sacrament so provoked them to embrace the Covenant 3 To exhort them that they would never rest until such time as they have a feeling of that renewing power signified in Baptism to wit the power of Christs death mortifying sin in them and the vertue of his Resurrection raising them up to newness of life To this purpoâ—e let them be earnest with the Lord in prayeâ— as well as they can follow hard after the pâ—werful preaching of the Word that so they may attain to Regeneration whereof Baptism is the Seal It is true if they take this course they shall be called Puritans and Precisians But let them remember their solemn Vow and Oath in Baptism and not regard the malice of Satan and the reproaches of men 2 To exhort such as have true grace are regenerate often to meditate upon their Baptism for the helping of their faith Is any temptation violent any corruption strong any grace weak nay hath Satan and corruption given the foile prevailed in particulars Why then call to mind thy Baptism Gods Covenant with thee signified and sealed in it this is an excellent way to get up thy faith and so to get thee up being fallen and to keep thee up being in the fight and combat For we are to know that the signification force use and fruit of this Ordinance doth not continue only for a moment of time but for the whole course of a mans life Thus much for Baptism Now we come to the Sacrament of the Supper and commend the Doctrine of it unto you in the point following Doctr. As the Sacrament of Baptism is a good outward means to encrease faith why so especially the Sacrament of the Supper But having spoken of Baptism take the Doctrine more briefly The Sacrament of the Lords Supper is an excellent outward means to encrease faith Do but see 1 Cor. 10.16 As though the Apostle should say The participating of the Supper is it not an excellent Signe Pledge and Meanes of our growth in Christ to encrease our faith And 1 Corinth 11.26 Yee do shew the Lords death to wit as to others so to your owne faith for the encrease and confirmation of it Reason 1. The Sacrament unto which this succeeds to wit the Passeover was an excellent meanes this way that is to say for the encrease and confirmation of faith Reason 2. In the Sacrament of the Supper there is such a lively picture and representation of Christ and his benefits Galat. 3.1 Crucified among you As by the preaching of the word so by the administration of the Sacraments especially by the administration of this Sacrament Reas 3. This was one principall end why Christ instituted and ordained this Sacrament to wit that his peoples faith unto the worlds end in the conscionable celebration of it might be encreased and confirmed Now for the opening of this Doctrine we intend to answer divers questions 1. What this Sacrament is 2. The difference betwixt it and Baptism 3. The parts of it 4. What is to be done of us that in the use of this ordinance our faith may be encreased Quest First What the Lords Supper is Answ It is the second or latter Sacrament of the Gospel wherein by bread and wine duely administred and received the true beleever is fed and nourished unto eternall life A little to open this description It is the second or latter Sacrament of the Gospel because in order baptism is to precede and go before it wherein by bread and wine elements first not very hard to be come by Secondly Very apt unto the purpose appointed to wit to signifie and seal spiritual food nay very apt wine being appointed and afforded as well as bread to signifie and seal a compleat feast to the soul full and perfect nourishment by the Lord Jesus the thing signified Duely administred and received that is when the persons administring and receiving are rightly qualified and the same rites and actions punctually observed which the word of God prescribes and enjoynes the true beleever he being the party only that is capable of this feast and unto whom it belongs is fed and nourished unto eternal life The bread and wine not only representing the body and blood of Christ but exhibiting and conveying them to the soul of the beleever for his spirituall nourishment Quest 2. How the Lords Supper differs from baptism Answ First We will shew briefly wherein they agree Secondly wherin they differ They agree in these things First they both represent whole Christ to the soul Secondly they both seal up whole Christ to the soul we mean by whole Christ as Christ for justification so for sanctification 1 Now these Sacraments differ divers waies First in order baptism goes before and the supper follows as being goes before growing Secondly In frequency Baptism is but once to be received the Supper often We are but once born but after we are borne we have need of frequent nourishment Thirdly they differ in the elements and external rites Fourthly in their particular ends Baptism being properly the seal of regeneration but the Supper properly the seal of growth and confirmation The former the seal of Christian being the latter the seal of Christian well being Quest 3. What are the parts of this Sacrament Answ They are either outward or inward The outward as the signe and the word By the signe we mean the elements of bread and wine and the sacramentall action on the Ministers part and on the receivers part The The other outward thing is the word the word added to the element or elements makes a Sacrament Now by the word here we are to understand First the word of institution or command do this Secondly the word of promise this is my body which is given for you this is my blood which is she d for you The inward thing or thing signified is the body aad bloud of Christ given and shed for our sins and our spiritual eating and drinking of them for our nourishment unto eternal life Quest 4 What is to be done of us that in the use of this
parts or Sacramental union what it is 6. How the Sacraments of the Old and New Testament agree and how they differ 7. The number of Sacraments now in the time of the New Testament These questions being plainly answered we shall the better understand the Doctrine of Sacraments Quest 1. How Sacraments agree with the word and how they differ from it Answ 1. They agree in their Author the Lord being as the Author of the word so likewise of all true Sacraments Gen. 17.10 Exod. 12.3 .11 Luke 3.1 2 3. Matth. 26.26 1 Cor. 11.23 2. The word and Sacraments agree in this that the one as well as the other is to be dispensed by lawful Ministers Mat. 28.19 3. In that they both offer and reach forth one and the same thing to wit Christ Thus we see in what the word and Sacraments agree Now they differ as followeth 1. The word declareth Gods Will unto us by speech the Sacraments by visible signes and gestures Sacraments being a visible word 2. The word is as a Charter or Letter-Patent promising all good things in Christ unto all true Believers The Sacraments are as seals annexed to this Charter confirming what the word promiseth 3. By the word faith is begun and confirmed by the Sacraments it is only confirmed 4. The word pertaineth to all the Sacraments onely to such as make a profession of the faith Quest 2. What Sacraments are Answ They are sacred signes and seales of the new Covenant I call them sacred 1. Because they are ordained of God he being the Author of all true Sacraments as we have heard 2. Because they are ordained to holy use as we may observe in this brief definition then we say They are sacred sigâ—es and seals do but see Rom. 4.11 Now what the Apostle saith of Circumcision is true of all Sacraments the Lord in them as it were by Oath confirming unto true Believers that he will be their God and they again as it were by Oath binding themselves to be his people which indeed is the sum of the new Covenant the Lord promising unto true Believers that he will be their God and they re-promising unto him to be his people Quest 3 What are the ends of Sacraments Answ 1. That they might be a means to preserve and spread abroad the Doctrine of the Gospel Sacraments themselves being a visible word and yet no Sacraments I mean the outward signes without the word to wit the word of institution and then they occasioning the Preaching of the word 2. That so the true Church might be outwardly distinguished from all other Sects and Companies she having Rites Ceremonies and Worship of Gods devising and appointing and not of mans 3. That they might be bonds of mutual love betwixt the faithful 4 That so true Believers might swear Allegeance unto God bind themselves to continue faithful and obedient unto him 5. And especially that they might serve to confirm the faith of Gods people in Gods promises Quest 4. What are the parts of a Sacrament Answ Two 1. The sign 2. The thing signified The sign is the Element or Elements as Water Bread Wine and the whole external action conversant about the same The thing signified is Christ and his benefits or the participation and communion of Christ and his benefits Quest 5. The union of the parts or Sacramental union what it is Answ This union is a real union Christ and the Elements are truly and really united Hence it is that our Saviour saith of the Sacramental Bread this is my body and of the Wine this is my blood Mat. 26.26 28. But this union is not a Physical or natural union as the Papists hold as though the sign were changed or altered in o the thing signified Neither is it a local union as the Lutherans dream as though the thing signified were locally present as well as the sign but it is a mystical and Spiritual union and consists in the things following 1. A natural aptness in the sign to resemble and express the thing signified As doth not water naturally represent and express a cleansing and bread and wine a nourishing and comforting 2. The Lords appointing and applying of such and such Elements unto Sacramental use as Water to resemble Christ in his washing and cleansing quality Bread and Wine to resemble Christ in his nourishing and comforting property This being that to wit the word of Ordinance that carries the soul of the Believer from earth to heaven from the sign unto the thing signified 3. The Lord ordaining and appointing the outward sign not onely to represent and resemble Christ and his benefits but likewise as an Instrument and Channel to convey him and his benefits really to the soul of the true Believer the true Believer at one and the same time receiving the sign and the thing signified the one Corporally the other Spiritually And thus we see the union betwixt the sign and thing signified is real but Spiritual and wherein it consists Now from the union aforesaid it is usual in the Scrptures by an improper but Sacramental speech 1. To call the sign by the name of the thing signified and contrarily 2. To ascribe that to the sign which is proper to the thing signified and contrarily Quest 6. How the Sacraments of the old and new Testament agree how they differ Answ 1. They agree in the Author they all being ordained and instituted by God 2. They agree in the thing signified to wit Christ and his benefits the Believers of the Old Testament being as well saved by Christ as the Believers of the New Romans 4.11 1 Cor. 10.4 Now they differ divers wayes 1. In Rites and Ceremonies 2. In clearness The Covenant of grace was more hidden and obscure in the time of the Old Testament Christ the Foundation of it being not then come then in the time of the New and so the seals of the Covenant sutably the Sacraments of the Old Testament pointing at Christ to come but the Sacraments of the New shewing that Christ is come 3. In efficacy The Sacraments of the New Testament in the ordinary course being more effectual then the Sacraments of the Old a greater power of the Spirit in the ordinary course going with ours then did with theirs our souls being more perswasive and impressive then theirs 4. They differ in number there was divers Sacraments in the time of the Old Testament not onely Circumcision and the Passeover Sacraments ordinary but likewise extraordinary Sacraments or as some call them resemblances as the Red Sea the Cloud Manna and the water of the Rock It is true there was no more ordinary Sacraments in the time of the Old Testament no more Sacraments for being and standing then in the time of the New Quest 7. The last question What 's the number of Sacramens in the time of the New Testament Answ Onely two Baptism and the Lords Supper the former succeeding Circumoision the latter the Passeover
Philip. 1.21 23. And thus now we have done with the Common-place implyed in the sixth Principle to wit Death NOw we come to the second Head or Common place to wit the general Resurrection and receive it in this Doctrine Doct. It is a most certain truth that there shall be a general Resurrection That all the dead shall rise again with their own bodies at the last day The Scriptures are very clear and evident in this point See Job 19.25 26 27. Isaiah 26.19 John 5.28 29. Acts 24.15 The Grounds and Reasons of the Doctrine And first we will lay you down Reasons why the bodies of the godly must be raised again at the last day and then why the bodies of the wicked must be then raised Reasons why the bodies of the godly must be raised again at the last day Reas 1. Because the Lord is their God is in Covenant with the godly in Covenant with the whole man not onely soul but body This is our Saviours Argument to the Sadduces who denied the Resurrection Mat. 22.31 32. As touching the Resurrection of the dead have ye not read that which was spoken unto you by God saying I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Our Saviours meaning is this The God of Heaven speaking to Moses Exod. 3.9 of Abraham Isaac and Jacob who being in Covenant with God but all dead long before the Lord then spake unto Moses yet speaks of them as alive thereby intimating the Resurrection of their bodies that their dead bodies should be raised again at the last day and if their bodies why then the dead bodies of all that are in Covenant with God Reas 2 Christ himself hath undertaken this to wit to raise up the dead bodies of all his at the last day John 6.39 And is not this an easie thing with him he being not only man but God See Mat. 22.29 Phil. 3.20 21. Reas 3. Christ is risen therefore the dead bodies of all the godly shall rise again at the last day This is a true and sure consequence for 1. Christ rose again that he might raise them 2. Christ is their Head and they his Members seeing then Christ their Head is risen they also his Members doubtless shall rise for the glory of the head requires this that he have his members sutable and in like condition with himself 3. The same Spirit is in them which is in Christ raised he joyneth and uniteth them with Christ and worketh the same in them which he doth in Christ But he hath raised Christ therefore he will raise them Reas 4. To this end the bodies of the Elect were made that in them as Temples the Holy Ghost might dwell for ever therefore their bodies shall rise again at the last day and live for ever Reas 5. This great truth denied that the bodies of the godly shall be raised again at the last day overturns all Religion 1 Cor. 15.12 unto the nineteenth Thus you see the Reasons why the bodies of the godly must be raised again at the last day Now we come to lay you down the Reasons why the bodies of the wicked must be raised Reas 1. Because the Scripture delivers this in plain and express termes 3 Cor. 5.10 John 5.28 29. Acts 24.15 Reas 2. The threatnings and comminations that lie against the wicked Matth. 10.28 Mark 9.43 and so to verse 49. besides divers other places Reas 3. The Justice of God requires this The wicked do not onely sin in soul but in body therefore their bodies must be raised again at the last day that so they may be punished in both Thus you see that not only the dead bodies of the godly shall be raised again at the last day but also the dead bodies of the wicked Yet observe with a double difference 1. In regard of the efficient 2. In regard of the final cause The bodies of the godly shall rise by the power of Christ their Head the bodies of the wicked by the power of Christ their Judge The bodies of the godly shall rise to eternal glory the bodies of the wicked to eternal condemnation For the further opening of this Doctrine we intend 1. To answer some objections 2. In brief to lay before you the manner or method of the general Resurrection 3. And lastly the Uses First to answer some objections Object 1. From Eccles 3.19.20 Answ 1. Solomon doth not speak here in his own person but in the person of an Epicure or Atheist 2. Suppose Solomon do here deliver his own judgement he speaks nothing here of the estate after death but onely delivers thus much That as beasts dye so men dye the one as wel as the other Object 2. From 1 Cor. 15.50 Answ By flesh and blood here we are not to understand the body simply but as it is cloathed with sin and corruption and so indeed it shall not inherit the Kingdom of God but as it is immortal and glorious it shall Object 3. From 1 Cor. 15.44 So then it may seem our bodies at the last day shall rise Spiritual bodies and not consisting of flesh and blood Answ The Apostle doth explain himself verse 53. There shall not be a change in substance but in quality The bodies of the godly shall then be immortal incorruptible not needing means of corporal nourishment nor subject to infirmities but nimble strong and impassible void of all deformity and uncomliness of perfect stature glorious c. The bodies of the wicked then shall be immortal also and incorruptible but passible to endure the punishment inflicted upon them Object 4. That bodies resolved to dust and ashes should rise again is not this impossible Answ Luke 18.27 Gen. 18.14 Luke 1.37 The Almighty God that made all things of nothing is not he able to restore the body although turned to dust burnt to ashes or devoured by wild beasts The manner of the Resurrection The next thing we promised is to lay forth in brief the manner or method of the genâ—ral Resurrection 1. In the first place when the last day of the world is come Christ on a sudden in the same visible form he went to heaven will come in the Clouds with his Angels and the souls of his Saints departed Acts 1.11 Judges 14.15 2. The Trumpet of God shall then sound the voyce of the Arch-angel shall then be heard Christ shall command and call upon the dead to rise and come to judgement 1 Thess 4.16 John 5. 28 29. 3. Immediately presently upon this the souls of all the godly deceased shall enâ—er into their bodies and then their bodies rise to life eternal and so the souls of all the wicked deceased shall return into their bodies and then their bodies rise to eternal condemnation John 5.28 29. 4. Such as shall then be alive shall have a change on a sudden in stead of death and Resurrection 1 Cor.
towards us in that while we were yet sinners Christ dyed for us And so 1 John 4.9 10. In this was manifested the love of God towards us because that God sent his onely begotten Son into the world that we might live through him Herein is love not that we loved God but that he loved us and sent his Son to be a Propitiation for our sins 3. The great love that was in Christ himself unto the Elect Gal. 2.20 I live by the faith of the Son of God saith the Apostle Paul who loved me and gave himself for me And Eph. 5.2 Walk in love as Christ also hath loved us and given himself for us And so verse 25. Husbands love your wives even as Christ also loved the Church and gave himself for it The instrumental Causes were Satan Judas the High Priests the Jewes in general Pilate and the Roman Souldiers But these Instruments neither to be commended nor excused in this business they having their own wicked and malicious ends Quest 5 Now we come to the fifth question To what end Christ suffered Answ The principal and next to Gods glory was to merit for the Elect remission of sins and freedome from punishment Coll. 1.14 In whom we have redemption through his blood even the forgiveness of sins And Gal. 3.13 Christ hath redeemed us from the Curse of the Law We must not conceive of Christs sufferings as the sufferings of a private man but as the sufferings of a publick person he being our Pledge and Surety as he is called Heb. 7.22 And whatsoever he suffered he suffered for us as Rom. 4.25 Who was delivered for our offences that is to say to death And 1 Cor. 15.3 Christ dyed for our sinnes And 1 Pet. 2.24 very comfortably Who his own self bare our sins in his own body on the tree And hence it is that he is said to be made sin for us 2 Cor. 5.21 and a Curse for us Galatians 3.13 Here take we notice of the difference between the sufferings of Christ and the sufferings of Martyrs 1. Christs sufferings were an acursed punishment The sufferings of Martyrs are onely Chastisements or Tryals 2. Christs sufferings were Meritorious so are not the sufferings of Martyrs but a duty and debt There be other ends of Christs Passive obedience as the mortifying of sin in the Elect Rom. 6.6 Knowing this that our old man is Crucified with him that the body of sinne might be destroyed that henceforth we should not serve sinne And the giving of them an example of suffering patiently 1 Peter 2.21 Christ suffered for us leaving us an example that we should follow his steps Thus we have the five Questions answered Now we come to the Uses Vse 1. To inform us and that divers wayes 1. To let us see into the fierceness of Gods Wrath and wonderful Justice against sinne when nothing could expiate it but the death of his Sonne when nothing could satisfie for it but the blood of the Lord Jesus what think we then of those that make nothing of sinne do not account it to be of an horrible and accursed nature 2. See we here the great love of God the Father that rather then we should perish everlastingly his Sonne must undertake for us he must satisfie for us become sinne become a Curse for us dye the accursed death of the Cross for our sakes John 3.16 God so loved the world it cannot be expressed how much that he gave his onely begotten Sonne to dye for us In this God commendeth his love unto us as the Apostle Paul Romans 8. And in this he manifested his love unto us as the Apostle John saith 1 John 4.9 10. Herein is love indeed a miracle of love that God the Father should so love his enemies as to give his onely Sonne to dye for them Very moving is that phrase of the Apostle Paul Rom. 8.32 He that spared not his own Sonne but delivered him up for us all as though he had loved us better then his own Son As the Lord saith of Abraham Gen. 22.12 when at his command he was ready to offer up his only son Isaac Now I know that thou fearest God seeing thou hast not withheld thy sonne thy onely sonne from me So may we say of God that we know that he loved us because he hath not withheld his Son his onely Son from us but hath given him to that accursed death for our sakes 3. See we here the great love of Christ himself unto his Church that rather then she should perish he would give himself to death even the accursed death of the Cross as Gal. 1.4 Who gave himself for our sinnes which phrase intimates unto us how willingly he laid down his life for our sake Now indeed had not his death been voluntary it could not have been satisfactory But that he laid down his life willingly for us is evident by many circumstances about his death as when Peter counselled him to spare himself see what he got for his labour Matthew 16.23 Get thee behind me Satan saith Christ unto him And when Judas was ready to betray him see what our Saviour saith unto him John 13.27 That thou dost do quickly And when Judas was gone out to get company to apprehend him he went to the place he had wont to be in so as Judas might readily find him nay he met them in the mid-way that came to take him and tells them he was the Party they sought for and when they fell to the ground upon his saying I am he he would not escape from them All these particulars you may observe in the eighteenth Chapter of John Verse first c. He could have been rescued by the Angels Matth. 26.53 but would not and when by his Adversaries he was provoked to have come down from the Cross Matthew 27.42 and could have done so he would not All these circumstances let us see how willingly he laid downe his life for our sakes according to that he saith Joh. 10.18 No man taketh my life from me but I lay it downe of my selfe I have power to lay it down and I have power to take it again And doth not this much commend the love of Christ to us he so willingly laying down his life for us No marvel the Apostle Paul Ephes 3.19 cals this love of his a love passing knowledg Vse 2. For the great comfort and consolation of all true beleevers and that on severall cases 1. Doth their present infirmities or their ancient grievous sins stare them in the face Doth at any time the weight and butden of sin with the wrath of God due for the same oppresse them let them weigh and perpend the price of their redemption the great ransome was given for them to wit the precious blood of the Son of God as 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as Silver and Gold but with the precious bloud of Christ A ransome invaluable and
and this we may see in Hanani who is described Neh. 7.2 to fear God above many to wit that he did truly fear God And so in Job Chap. 1. verse 8. And the Lord said unto Satan hast thou considered my servant Job that there is none like him in the earth But the righteousness of justification is equally vouchsafed unto every true Believer without any difference at all every true Believer is as fully discharged from all his sins as any other is as perfectly righteous in the sight of God as any other see Rom. 3.22 Even the righteousness of God that is to say the righteousness of justification which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference So then all true Believers are not equally sanctified but equally justified 3. Another difference The righteousness of sanctification is wrought in us not all at once but by degrees hence it is compared Prov. 4.18 to the light that shineth more and more unto the perfect day And Ephes 4.16 to the body of a man which growes in stature and strength til it come to the full perfection But the righteousness of justification is done all at once it never groweth and increaseth at all but is as much at our first ingrafting into Christ our first ingrafting into Christ by faith as it is ever after as Romans 8.1 There is no condemnation to them that are in Christ Jesus That is to say to true Believers after they do believe And Rom. 5.1 Being justified by faith not a little or in part justified but justified this faith indeed whereby we do apprehend it our sense and assurance of it likewise is not perfected at once but groweth and increaseth 4. Another difference The righteousness of sanctification is never perfected in this life Prov. 20.9 Who can say I have made my heart clean I am pure from my sin But the righteousness of justification is absolutely perfect in this life Canticles 4.7 Thou art all fair my Love saith Christ to the Church in regard of her justification there is no spot in thee Though in respect of our sanctification we be not throughly cleansed from all our sinnes yet in respect of our justification we are according unto that 1 John 1.7 The blood of Jesus Christ his Son cleanseth us from all sinne the Lord accounting of the true Believer as though there were no sinne in him and as though he were perfectly righteous And hence it is that Gods people do and may do more bear themselves and rest upon their justification then upon their sanctification Thus we see the difference or differences betwixt justification and sanctification and so we have resolved the third question But before we come to the Application we are to answer some objections Object 1. If this be a truth undeniable that all true Believers are justified persons for that is the effect of the Doctrine How comes it to pass then that they daily pray for remission of sinnes What need have they to do do so remission of sinnes being the chief part of justification Answ 1 First in general That they have need to do so is plain because our Saviour commands them this Matth. 6.11 12. Give us this day our daily bread and forgive us our debts that is to say our sinnes As our Saviour would have all true Believers daily to put up and renew the Petition for Temporal things why so likewise the Petition for sinnes remission Now were not this needful for them our Saviour would not have injoyned them it 2. More particularly divers Reasons may be given why it is necessary for true Believers daily to put up this suit 1. Hereby a sense of sinnes desert and of their own unworthinesse is nourished in them which is very behoofeful even for the best so long as they are in this vale of tears 2. They sinne daily and therefore must put up this request daily sinne being not every way actually pardoned until it be repented of and pardon of it intreated 3. A man may be a justified person and yet have little assurance of Gods favour and sinnes remission this is the way to gain assurance more and more assurance 4. Suppose a man have great assurance of Gods favour and sinnes remission why yet it is his duty to beg the continuance of Gods favour and that the pardon of his sinnes may be assured him with repentance We read of many of the Saints in holy Writ that prayed for that of which they were before assured and thus our Saviour himself although he was assured that none of his sheep should perish as in John Chapter 10. verse 28. I give unto them Eternal life and they shall never perish yet see how he prayeth for them in the 17th Chapter verse 11. Now I am no more in the world but these are in the world and I come to thee Holy Father keep through thine owne Name those whom thou hast given me Thus the first objection is answered Object 2. But if all true Believers be justified persons and justification doth not onely absolve from all sinne but likewise from all punishment How comes it to passe then that the Lord doth inflict so many punishments upon Believers Answ Although all the miseries and afflictions of this life be in their own nature punishments for sinne because they are all fruits of sinne sinne first bringing them into the world why yet are they not punishments to all men as is evident by the two Reasons following 1. God inflicteth no punishment upon any man but for sinne but there be many great judgements and afflictions that the Lord layes upon Believers wherein he hath no respect at all to their sinnes as to the cause of these judgements he not intending therein as a Judge in a vindicative manner to correct them for any sin and the truth of this we may see in some examples Job we know was a man that sometimes had many miseries and calamities upon him insomuch that his friends censured him guilty of some great sin or sins as the cause of these judgements But the Lord reproves them for this their censure as men not rightly understanding his servant Job neither the manner of his proceeding with his servants as we may see Job 42.7 The Lord said to Eliphaz the Temanite My wrath is kindled against thee and against thy two friends for ye have not spoken of me the thing that is right as my servant Job hath And what doth the Lord say unto Satan Job 2.3 Hast thou considered my servant Job that there is none like him in the earth a perfect and an upright man one that feareth God and escheweth evil and still he holdeth fast his integrity although thou movedst me against him to swallow him up without cause Why may you say Had not Job sin enough in him to deserve as much as he endured Yes no question Why then doth the Lord say that Satan moved him to
or from towards the water The Sacramental action on the Receivers part is 1. The presenting of him or her unto the Minister to be baptized 2. The receiving of external washing by water The other outward thing is the word 1. The word of institution or the Ministers Commission in this kind Matth. 28.19 2. The word of promise Mark 16.16 3. The distinct pronouncing of this form I baptize thee in or into the Name of the Father and of the Sonne and of the Holy Ghost The inward thing or thing signified is Justification and Sanctification The water represents and shadoweth forth the blood of Christ 1 John 1.7 The Ministers washing of the Party with water signifies and seals the double washing aforesaid to wit of Justification and Sanctification 1 Cor. 6 11. The Ministers putting the Party into the water or towards the water signifies and seals the Mortification of sinne in the Party The Ministers continuing the Party in the water or towards the water signifies and seals the burial of sinne or continual encrease of Mortification in the Party and his taking the Party out of the water or from towards the water the Partyes Vivification or raising up to newness of life Romans 6.3 4 5. The Partyes presenting to Baptism and his receiving of the external washing signifies and seals how he consecrates himself to God and how he utterly renounceth the flesh the world and Divel 1 Pet. 3.21 Quest 4. What is the necessity of Baptism Answ Baptism is not simply and absolutely necessary so as there is no salvation without it for this were to make it equal with Christs blood and to send all to the pit of Hell that die unbaptized although the fault be no way in themselves or Parents But yet it is necessary in part or by consequence and in a double respect 1 In regard of Gods Ordinance the Lord having commanded it to be used it is necessary it should be used in obedience to his command He that carelesly neglecteth or wilfully contemneth any Sacrament which God doth injoyn him to use let him look unto it Gen. 17.14 2. In regard of our need thereof naturally we are dull in conceiving of things Spritual slow in believing the good things promised in the word and very doubtful to apply them to our selves and therefore we have great need of such helps and means Quest 5. What is the efficacy oâ— Baptism Answ It is onely effectual unto the Elect and at what time the Lord sees the fittest and the best Now we come to the Uses Vse 1. For Confutation 1. To confute the Papists and divers wayes 1. They corrupting this Sacrament by adding unto water divers inventions of their own as Cream Oyl Salt Honey Spittle Crossing and the like Thus they go from the first institution adulterating the Ordinance of God Look we at the first institution and are not those their additions confuted and to be rejected 2. To confute their absolute necessity of Baptism as though none dying unbaptized could be saved when not the want but the continued contempt of Baptism damnes see Acts 2.39 and 1 Cor. 7.14 3. To confute that Doctrine of theirs they holding that this Sacrament confers grace by the very work done and so they equal it to the blood of Christ exclude the work of the Holy Ghost and upon the matter affirm that all baptized persons shall be saved But do but see Acts 8.13 21 c. and divers other Doctrines the Papist have concerning baptism which are directly contrary to the Scriptures 2. To confute the Anabaptists who first too much derogate from baptism they making it onely a sign but not a seal a sign of Christian profession but not a seal to confirm faith and a means to encrease it contrary to what hath been delivered and unto that direct place Rom. 4.11 unto which Baptism succeeds 2. To confute the Anabaptists their denying of Baptism to the Infants of Christian Parents But 1. Why not they to be baptized as well as Jewish Infants to be circumcised 2. They being within the Covenant as the Children of Christian Parents are Gen. 17.7 Acts 2.39 must not the seal needs belong unto them as see Act. 2.38 39 3. This being typified in the time of the Old Testament which may be observed 1 Cor. 10. Children as wel passing through the red sea as elderly people 4. Christs command Mat. 28.19 the Apostles must go into all Nations teaching such as were capable and so many as did submit to the Gospel must be baptized they and their Children Children being a great part of any Nation 5. Christs example Matth. 19.13.14 And how must little Children come to Christ but in his Ordinances and what Ordinance are they capable of but this 6. The Apostles practice Acts 16.15 33. 1 Cor. 1.16 It is not said there was no little Children in those houses or if there were that they were left unbaptized but whole housholds baptized without any distinction or exception And as touching that objection of the Anabaptists Object We do not read in the new Testament of any one particular Infant that was baptized Answ I answer Neither do we read in the new Testament of any women to partake at the Lords Table But do they think no women did or that women now should not Therefore those persons are to know that to deny necessary consequence is to deny a great part of the Scriptures Object But suppose the Parents be Christians by a general profession but yet their lives dissolute may their Children be admitted to baptism Answ First We do not read of any Jewish Infant that was brought to be Circumcised which was put back for the wickednesse of his parents 2. The immediate parents are not only to be regarded but also the Ancestors Rom. 11.16 Vse 2. For Reprehension First To reprove such Ministers as take upon them to baptize and yet unqualified men altogether unable to lay forth the Doctrine of Baptism unto their people meddle with that which themselves understand not Is such a person fit to represent God who knowes neither the nature of the Covenant nor of the Seals Is it not the Minister standing in Gods stead to the people as if the Lord sealed a Covenant to his people which he knew not the meaning of no nor of the Seals Although I will not say the Baptism of such is a nullity yet I may say warrantably that such Idol Pastours have nothing to do to baptize it being an utter inverting or absolute wronging of our Saviours prescribed order Mat. 28.19 and to the same purpose the Apostle Paul 1 Corinth 1.17 He being and so all Ministers sent first and principally to preach and then to baptize 2 To reprove the great presumption of such women as do take upon them to baptize Object But did not Zipporah circumcise her child Exod. 4.24 c. Answ The Question is not what she did but â—hether she did well or no In all probability not First
may renew our spirituall strength and come on in the course of Christianity And one thing we would adde even to those that carry themselves the most holily and watchfully betwixt Sacraments that seeing they gather and contract so much rubbish and soil in the intermission as they stand in great need to quicken and stir up their desire to the Sacrament and all other graces fitting worthy communicants that these I say would by extraordinary praier before they come to the Sacrament quicken and stir up the graces of Gods Spirit in themselves that so they may receive the more worthily And thus much now touching what we must do before we receive if so be we would receive to the encrease of our faith The second thing is what we must do in and about the act of receiving if so be we would receive worthily and to the encrease of our faith Answ Such as have prepared themselves as aforesaid First must labour to make sure to partake of all the publick ordinances before the administration of the Sacrament they must not come dropping in when the Minister is at praier or in his Sermon but should take all the ordinances before them 2. Betwixt the Ministers going out of the pulpit and his repairing to the Lords Table stir up thy self by considering that now thou art upon a great businesse to renew thy covenant with the Lord and the Lord with thee he to continue thy gracious faithfull and all-sufficient God in and through Christ for thy good every way And thou to continue his servant in better obedience then ever hitherto thou hast performed unto him and as the Lord intends fairly and faithfully towards thee so earnestly desire and resolve the like towards him 3. When the Minister doth addresse himself to the Celebration then seriously summon thy outward senses and inward affections to attend the whole businesse in hand Let nothing done at this sacred feast fall to the ground but employ thy outward senses upon the elements and upon the sacramentall acts of Minister and people and consider with thy self for the inciting and stirring up of thy faith that they are all signifying and sealing as before thou hast heard and so whilst thou art thus employed thou shalt not only receive the bread and wine of the Lord but the bread and wine which is the Lord as the one outwardly so the other inwardly Thus we have heard what must be done in and about the act of receiving Now we come to the third thing what must be done after we have received Answ 1. We must be willing to joyn with the congregation in praise and thanksgiving and so like wise in our liberality to the poor Matth. 26.30 Heb. 13.16 1 Cor. 16.1 2. 2. After we are departed the congregation we must labour to keep up our faith verily perswading our selves that the Lord will not fail a jot of his covenant renewed with us but as he hath said and sealed so he will work in us and for us It is Satans manner with some good communicants presently after they have received to stir up in them thoughts of unbelief as though their communicating were to no purpose but had been altogether in vain But in this case let them remember that the flesh of Christ is meat indeed and his blood drink indeed and that the Lord in the Sacrament doth not mock the prepared soul but intends fairly and in faithfulnesse 3. Sometime that day in secret take a survey and review of thy receiving what inward converse there was betwixt thee and the Lord in that businesse what secret signes and passages of love how thy affections were stirred and moved and how they continue Now in this survey and review if thou find there hath been little stirring and moving but rather deadnesse and dulnesse then thou hast just cause to suspect that there was some great want in thy preparation which if upon examination thou perceivest thou must greatly humble and judg thy self that so thou mayest not be judged of the Lord. 1 Cor. 11.31 But if upon examination thou find that thou seriously endeavoredst to prepare thy self as did befit this sacred businesse although thou must be sensible of the affliction yet thou must not be too much dismaied but in the Lords means wait the Lords time for the fruit of the Sacrament remembring what the holy Ghost saith Psal 97.11 Light is sown for the righteous and gladnesse for the upright in heart Now on the contrary if in this survey and review thou dost find thou didst speed well at the Sacrament that thou hadst sweet converse with the Lord thy affections graciously stirred and moved and so continue Oh then thou hast great cause 1. To blesse and praise God 2. From this experience of his love to be confidently earnest with him that thou maiest daily find and feel the fruit of the Sacrament And 3. Upon this ground hast thou not cause to be forward to this feast another time nay at all times as thou seest a call And 4. and lastly hast thou not cause the more carefully to look to the covenant on thy part as thou hast vowed so to pay as thou hast promised new obedience better obedience so to endeavour the performance Psal 76.11 and 116.14 18. Eccles 5.4 5. And thus now we have answered the fourth question what must be done of us that in the use of this Sacrament our faith may be encreased We come to the Uses Vse 1 To inform us touching the great wrong the Popish teachers labour to do the people of God as concerning this ordinance by their altering adding detracting annihilating 1. By their altering they changing the nature of this ordinance turning this Sacrament into a propitiatory sacrifice for the sins of the living and the dead the Minister into a sacrificing Priest and the communion Table into an Altar 2. By adding a multitude and world of ceremonies to this ordinance of their own inventing and which have no footsteps in the word of God they so contrarying this businesse as though they were in hand with some masking shew or acting some stage play 3. By detracting they depriving the people of the wine as though they were unwilling they should have a full meal Nay 4. They altogether annihilating this ordinance by their cursed transubstantiation teaching upon the words of consecration that the elements cease to be in regard of their substance and that they are changed into the body and blood of Christ Thus and many other waies do the popish teachers go about to wrong Gods people in regard of this excellent ordinance a speciall means which the Lord hath appointed for the encrease and furtheranee of his peoples faith Vse 2 To reprove divers persons 1. All such as adventure to this Sacrament not being qualified with saving faith How can such persons expect an encrease of that which they are not at all possessed of nay what have such to do at the Lords Table The truth
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
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