Word is no sufficient note of a true Church for the Israelites had circumcision and yet the Lord saith they were not his people Hos 1.9 Again they overturn the inward power of Baptism by denying Justification by Faith alone in Jesus Christ And as for the bastard-Rites and Ceremonies invented and patched by men to Baptism as hallowing of the Water Tapers Exorcisms Chrism Salt Crosses Spittle and such like they are not of the true Church but a corruption of the Sacrament And as these men attribute too much to this Sacrament holding that it gives Grace ex opere operato so on the other side there are other giddy heads who number Baptism among things indifferent and so to be used or refused at our discretion Lastly seeing the administration of the Sacraments is a part of Ecclesiastical Discipline or rather Doctrine indeed they that are not called thereto and especially women may not in any case usurp the power and authority to Baptize Christs Herauld sent by Proclamation To enter our Initiation Sprinkled the Water and the sacred Blood Made the faithful though sinful appear good This is Bethesda 's Pool or Siloam's stream Whereof the frothy Anabaptists dream The right use to Infants daign'd may not be Though some of Abrahams Posserity Thus Christ himself they proudly Countermand Whose word when all the world 's dissolv'd shall stand §. 3. The Lords Supper THe Lords Supper is a Sacrament instituted and appointed of Christ unto the faithful for a memorial of him whereby Christ doth certainly promise and seal unto the faithful That his Body was offered and broken on the Cross and his Blood shed for them as truly as they see his Bread broken and Cup distributed to them and that he doth as certainly with his Body crucified and his Blood shed feed and nourish the Souls of the faithful unto everlasting life as certainly as their bodies are fed with the bread and the cup of the Lord is received from the hand of the Minister which are offered to them as certain Seals of the body and blood of Christ and binde them to mutual dilection and love The Evangelists shew it was instituted of Christ the same night he was betrayed after that he had supped and had eaten the Easter-Lamb according to the Law yet is it so called not so much because it was the night wherein Christ was betrayed as to shew that it is indeed a Spiritual Supper given of God unto the faithful It is indeed the Sacrament of our Redemption by Christs death insomuch as to such as worthily and with faith receive the same the bread which is broken is a partaking of the body of Christ and likewise the cup of blessing is a partaking of his blood Such therefore as declare themselves in confession and life to be Infidels and ungodly are not to be admitted to this Supper lest thereby the Covenant of God be prophaned and the wrath of God stirred up against the whole Assembly 1 Cor. 11.20 Wherefore the Church by the commandment of Christ and his Apostles using the Keys of the Kingdom of Heaven ought to drive them from this Supper till they shall repent and change their life and conversation The Signs of the Lords Supper are twofold 1. Representing Signs as Bread Wine the breaking and pouring out 2. Applying Signs which do appropriate the same as the giving and receiving of bread and wine the first serves to renew our knowledge the other to confirm it As the Signs in the Lords Supper are 1. Bread broken and eaten 2. Wine distributed and taken So the things signified are 1. Christs body broken and blood shed 2. Our Union with Christ by faith The breaking and communicating of Christs body is signed by the breaking and receiving of the bread for two causes 1. Because Christ commandeth those Rites unto which we ought to give no less credit then if Christ himself did speak unto us 2. Because he annexeth a Promise That they who observe those Rites with a true faith must be assured and certain that they have communion with Christ The similitude or proportion of the Signs with the thing signified viz. 1. As the bread and wine nourish our body to temporal life so the body and blood of Christ nourish our souls unto life Spiritual and Eternal 2. As the bread and wine are received by the mouth so the body and blood are received by faith 3. As the wine is severed from the bread to signifie the violence of Christs death so his blood was sundred from his body signified also by the breaking of the bread and as the bread is eaten being broken so the body of Christ is received being sacrificed 4. As in corporal food is required an appetite unto it so in this Spiritual food is required faith 5. As of many corns is made one loaf so are we being many made one body The maner whereby Christs body blood doth nourish us is 1. The respect of his merit for us Christs body is given and his blood shed for us and for the body and blood of Christ we have eternal life given unto us 2. When we receive that merit that is when we believe with a true faith that for it we shall have eternal life 3. When the same Spirit uniteth us by faith unto Christ and worketh the like in us which is in Christ for except we be grafted into Christ we do not please God The remembrance we are to have of Christ in receiving the Lords Supper consists 1. In the memory of Christs benefits 2. In faith whereby we apply Christ and his merit to our selves 3. In thankfulness or publike confession of his benefits The Sacramental Rites of the Lords Supper are twofold 1. Respecting the Minister which are twofold 1. To take the bread and wine to break the one and to pour out the other that is that Christ suffered for our Redemption 2. To give the bread broken and to deliver the wine poured out that is that God doth offer and give Christ unto us together with all his benefits 2. Respecting him that cometh to the Lords Table it is required that he receive eat and drink the bread and wine given unto him that is that in the Supper we do truly receive Christ eat his body and drink his blood by the which we are nourished into the hope of eternal life if we do not cast him from us through unbelief The properties belonging to a fit guest at the Lords Table 1. He must be bidden Luke 14.8 2. He must be humble Luke 14.9 3. He must have knowledge of the person to whose Table he comes 4. He must bring a Spiritual appetite to eat 5. He must put on Christ his wedding garment Rom. 13.14 6. He must be ravished within himself concerning the use of these mysteries 7. He must be sober in using them 8. Chearful in receiving them 9. Loving to his fellow-guests 10. Thankful to the Master of the feast To the right use
laying hold on those things which were not instituted for them but for the Disciples of Christ 2. Because they prophane the Covenant and Testament of God by taking to themselves the Signs and Tokens of the Covenant and so would make him the Father of the wicked 3. Because they tread under foot the blood of Christ by not receiving his benefits by faith when as they profess they do and so mock God 4. Because they condemn themselves by their own judgement for they accept of this Doctrine yet are conscious to themselves that they are hypocrites and so condemn themselves All deadness and hardness of heart must not keep us from the Lords Table for it is twofold viz. 1. Sensible which is in Gods children which they bewail this may not discourage the Communicant from approaching the Table 2. Insensible which is a great and dangerous Judgement and one proper to the Reprobate They onely are to be admitted to the Supper of the Lord who by their confession and life profess faith and repentance and the Reason is 1. Because the Church should prophane Gods Covenant if it should admit unbelievers and men impenitent for he that doth a thing and he that consenteth to it are both guilty 2. Because if such should be admitted the Church should stir up the anger of God against her self as of whom wittingly and willingly this should be committed The Supper of the Lord is often to be celebrated for these Reasons viz. 1. Because of the words of institution 2. Because in respect of the end and purpose of the institution for it must be done in remembrance of Christ The Sacrament of the Lords Supper is not to be omitted when it is administred in the Congregation whereof we are members for they were to be cut off from the people who neglected the Passover but this Sacrament is greater then it in two respects viz. 1. This Sacrament is more clear because it doth more lively represent Christ exhibited in the flesh but the Passover onely represented Christ which was to come 2. Because the mercy we are now to remember is greater then that of the Passover the one being our Redemption from Sin and Hell the other our deliverance out of Egypt though that was not all The resemblances between the Passover and the Supper of the Lord viz. 1. As one is called the Lords Passover Exod. 12.12 so this is called the Lords Supper 1 Cor. 11.20 2. God calleth the Lamb the Paschal Lamb because the Angel in the common destruction passed over the houses of the Israelites so Christ calleth the Bread by the name of his body that was broken for us Luke 22.19 3. In the Passover the Lord saith This shall be for a memorial Exod. 12.14 so Christ saith Do this in remembrance of me Luke 22.19 4. God saith of the Lamb Take ye Exod. 12.5 Christ saith of the Bread Take ye Mat. 26.26 5. God saith of the Paschal Lamb Eat ye Exod. 12.11 Christ saith of the Bread Eat ye of the Wine Drink ye c. Christ would at the last Supper of the Passover institute this his Supper for these Reasons 1. That now an end was made of all the old Sacrifices and he did substitute a new Sacrament which should succeed and be observed that Paschal Sacrament being abolished 2. That the same thing might be signified difference of time onely excepted the one signifying Christ to come and to be sacrificed the other come and sacrificed 3. That he might stir up in his Disciples and in us greater attention and marking of the cause for which he did institute it doing nothing before his death but what was of most weight and moment The absurdities following upon and Reasons against Popish Transubstantiation of the bread into the body of Christ in the Supper of the Lord some wherof are also against Consubstantiation 1. If the bread and wine be turned into the very body and blood of Christ then shall be no Signs in the holy Supper and then no Sacrament for Sacraments cannot be without visible Signs Thus it overthroweth the Sacrament consisting of two parts a visible Sign and an invisible Grace signified but if bread were really the body of Christ then there could be no outward Sign to represent the inward Grace 2. Christs blood should be seperated from his body which can never be 3. The body of Christ should be infinite and therefore he should not be a very man nor truly ascended for by making the body of Christ to be in more places then one at the same time the nature of a true body is destroyed 4. That then the wicked and hypocrites as well as the godly coming to the Supper should then receive Christ and be indeed partakers of the body and blood of Christ yea irrational creatures which is horrible Blasphemy to imagine and determine 5. It maketh two Christs one that giveth another that is given one at the Table another in the mouthes and stomacks of the Disciples 6. The Apostle calleth it Bread oftentimes even after consecration 1 Cor. 10.16 11.26 27 28. and Christ instituted this Supper before he was crucified 7. If the body and blood of Christ had been really in the bread and wine Christ should have eaten himself even his own body and drank his own blood and have given his dead body with his living hands 8. This communion is common to the Fathers and us but the Fathers could not communicate any otherwise with Christ then by faith in the Word and Old Sacraments 9. Christ is ascended really with his body into heaven which must contain him until his coming again Acts 3.21 1.11 John 16.28 Matth. 26.11 The great wide difference between the Lords Supper and the Popish blasphemous idolatrous Mass 1. The Supper of the Lord testifies to us that we have perfect forgiveness of all our sins for that onely Sacrifice of Christ which himself once fully wrought on the cross Heb. 7.27 But in the Mass it is denyed that the quick and the dead have remission of sins for the onely Passion of Christ except also Christ be daily offered for them by their Sacrificers 2. The Supper of the Lord testifies also that we by the Holy Ghost are grafted into Christ who now according to his humane Nature is onely in heaven at the right hand of his Father Heb. 1.3 and there will be worshipped of us John 4.21 22 23. But the Mass teacheth that Christ is bodily under the forms of bread and wine and therefore say they is to be worshipped in them So that the very foundation of the Mass is nothing else then an utter denyal of that onely Sacrifice and Passion of Christ Jesus and an accursed Idolatry 3. The Popish Mass changeth or rather abolished the Rite instituted by Christ for it taketh away the cup from the people and most presumptuously addeth many toys 4. The Mass transformeth the Sign into the thing signified for it denyeth that there
infallible Rule to examine our Repentance and to know whether it be true or false is by observation of the subsequent course of our life Our Obedience which is an Evangelical keeping of Gods Commandments may be examined by the properties thereof which are five 1. It must be free without constraint Psal 110.3 2. Sincere without hypocrisie 2 Tim. 1.5 3. Universal not to some but to all the Commandments Psal 119.6 Jam. 2.10 4. Perpetual till the hour of death Mat. 24.13 5. Personal in regard of our personal calling 1 Pet. 5.1 The Reasons why we must examine our obedience are especially these 1. Disobedience is as the sin of Witchcraft 1 Sam. 15.23 2. Obedience is better then Sacrifice 1 Sam. 15.22 3. It is a fruit of Faith Rom. 8.1 4. By this examination we shall be moved to repent Jer. 31.19 5. Without it we cannot appear before God Jer. 7.9 Our love to our brethren may be examined by these signs 1. If we be not overcome with evil Rom. 12.21 2. If we overcome evil with goodness Rom. 12.21 3. If we can pray for him Acts 7.60 4. If we can yield to him Gen. 13.19 5. If we can conceal his infirmities Prov. 11.12 13. 6. If we can converse friendly with him Gen. 34.4 7. If we can depart sometime from our right Gen. 13.10 8. If when we may we avenge not our selves 2 Sam. 19.23 The parts of Love required of all such as come to the Sacrament of the Lords Supper 1. Gentleness and not without just cause to be moved to anger 2. Patience and long-suffering when just cause of anger is offered 3. Goodness not admitting envy or the like against any enemy but loving him and being ready to forgive him 4. Tenderness and being affected with grief at the sight of other mens miseries 5. Freedom from evil thoughts against thy Neighbor interpreting all things to the best if it may be 6. Yielding rather then contend from something of a mans own right as Abraham did to Lot 7. Humbleness of minde seeking reconciliation when offences have been 8. Care to save a Neighbor from hurt damage or hindrance in any thing appertaining to him 9. Abstinence from private revenge in speech or in deed and forgiveness whereof are three kinds 1. Of revenge when men are content to lay aside all hatred and requital of evil 2. Of Penalty when being wronged they are content to put the matter up and not proceed to punishment 3. Of Judgement when a man is willing to esteem and judge things ill done as well done and an enemy as a friend The first of these three is necessary before the receiving of the Lords Supper 10. Bountifulness towards the Poor Our charity may be examined by looking into our own souls whether we have unfainedly forgiven all the world and can chearfully without grudging or worldly applause receive into our compassion the distressed Then ought we to reflect on time past whether we have taken all advantages to exercise our charity Consider further about true examination these four things viz. 1. Who must examine viz. All every man that can 2. What must be examined viz. our selves and therein Our sins all every one of them Our graces What we have attained to How we have increased them 3. The maner how we must examine our selves viz. by the golden Rule of Gods word 4. The time when we must examine our selves and that is fourfold viz. 1. Every night and morning Psal 4. 2. In time of Gods Judgements 3. Upon our death-beds 4. Before the Sacrament There are three sorts of examiners viz. 1. Some who examine themselves by themselves following their own reason ways and humors who an hour or a day before the Sacrament or in the very time of receiving think of their sins 2. Some examine themselves by others and if they finde themselves better then any think themselves best of all at least good enough these perish by their own conceit 3. Others who impartially examine themselves by the Rule of Gods Word and onely these indeed are the true examiners Reasons to enforce examination before we receive the Lords Supper 1. Without this examination we can never repent and so be saved Rev. 2.5 2. Otherwise we eat and drink unworthily and are guilty of the body and blood of Christ 1 Cor. 11.27 28. 3. Without it we eat and drink our own damnation being not rightly prepared 4. Because otherwise we are unfit to perform any service to God as acceptable to him From this right examination enjoyned us before our approach to the Lords Table we are taught 1. That children are not capable of this Sacrament 1 Cor. 11.28 2. That ignorant persons must not approach to this Table 1 Cor. 11.24 3. That mad people are not to be admitted to this feast 1 Sam. 21.15 4. That such as intend to live in their sins must not dare to approach unto this Communion 1 Cor. 11.27 5. That such as do not try themselves cannot come 6. That such as do try themselves must come after tryal and may come with much comfort The maner how we must be disposed in the action of receiving viz. 1. When we see the Minister take bread and wine we must consider the action of God whereby he sent Christ to work our Redemption 2. When we see the bread broken and the wine poured out we must consider 1. The bitter Passion of Christ for us in suffering 2. Gods infinite love to us who sent Christ to redeem us his enemies 3. Gods wrath towards us for our sins which nothing could satisfie but the death of Christ 4. We must detest those sins of ours which caused Christ thus to suffer 3. When the Minister distributeth bread and wine we must consider that as it is truly offered unto us by man so Christ is truly offered unto us by God 4. In receiving the bread and wine we must apprehend Christ by faith 5. In eating that bread and drinking that wine we must apply Christ particularly to our selves and be perswaded that as bread and wine is made the nourishment of our body so Christs body and blood is made the nourishment of our souls Again consider these inward actions in the time of receiving the Lords Supper viz. 1. We must remember the Passion of Christ with the circumstances torments and vertue thereof This remembrance must be 1. Humble to debase us for what we had deserved 2. Effectual in us toward God our selves and our Brethren 3. Perpetual not at the present time onely 4. Thankful to magnifie the mercy of God 2. We must give thanks to God for sending Christ to work out our Redemption 1 Cor. 15.57 that is we must thank him by obeying him in keeping his commandments and not by word onely 3. There must be a discerning of the Lords body that is 1. To consider of the bread and wine not as things common as they were before but as consecrated to a holy use 2. We must
is any bread or wine remaining 5. In the Mass the Papists make other gifts to be then which are found in the Word and Sacrament or in the Promise annexed unto them as Merit even by the work it self wrought Remission of sins for the dead and healing of Men Oxen Swine and Cattel diseased 6. The Mass is repugnant to Christs Priesthood because he is onely the High Priest who hath power to offer himself yet his Unholiness the Pope with his companions most impudently pulleth this honor to himself 7. The Mass is repugnant to the Doctrine of Grace and Justification which teacheth That in this life onely is the time of obtaining favor by faith alone for the onely Merit of Christ but the Papists neglecting faith and rejecting Christs Merit have substituted in place thereof this Idolatrous Mass 8. The Mass most ridiculously imagineth that Christs body doth descend into our bodies and there remaineth so long as the forms of bread and wine remain but the Supper teacheth us That we are made members of Christ by the Holy Ghost and ingrafted into him Bread is called the Lords body and wine his blood for these Reasons 1. That all the faithful may acknowledge the dignity of this Sacrament 2. That we remain not in the outward bread and wine but be intent upon the thing signified 3. That we may come with the greater devotion to this Sacrament 4. That we may be most firmly assured That as outwardly we are partakers of bread and wine so inwardly we are partakers of Christ and his benefits Rules to be observed that we may in receiving the bread wine rightly discern the Lords body 1. Take every thing in its own nature and kinde do not with Papists take the Sign for the thing signified nor the earthly thing for the heavenly 2. Use every one of them in the maner appointed by Christ and with such reverence as is due unto them 3. Use them to their right ends as 1. A commemoration of Christs death 2. For a nearer communion with Christ The difference between the Lords Supper and Baptism 1. In Ceremonies and Rites 2. In the circumstances of the institution and use or in the signification of the Ceremonies for Baptism is a Sign of the Covenant entred and made between God and the faithful the Supper is a Sign of the continuing of that Covenant The same thing that is washing away of sins by the blood of Christ is sealed both in Baptism and the Supper but the maner of sealing is diverse and the one is but once the other often 3. In Baptism is required confession of faith and repentance in the elder sort newly converted in Infants it is sufficient if they be born in the Church but in the Supper is added a further condition of examining himself and of remembring the Lords death It is not absolutely necessary as some superstitiously suppose to come fasting to this Sacrament and that for these Reasons viz. 1. Because the Paschal Lamb was not so eaten 2. Because Christ did it after Supper 3. Because in the Primitive Church many places observed Christs time to communicate at the evening especially at Easter and Whitsontide 4. Because some are so weak that they cannot stay so long fasting 5. Because many abstained in superstition as thinking they eat the very body and drink the very blood of Christ 6. Because our preparation standeth rather in the purifying of the heart then purging of the stomack The ends of the Lords Supper 1. That it might be a confirmation of our faith that is a most certain testification of our communion with Christ 2. That it might be a publike distinction or mark discerning the Church from all other Nations and Sects for the Lord appointed it for his Disciples and not for others 3. That it might be our testification to Christ and the whole Church which is a publike confession of our faith and a solemn binding of our selves to thankfulness and the celebration of this benefit 4. That it might be a Bond of the Churches Assemblies and Meetings 5. That it might be a Bond of mutual love and dilection for it testifieth that all are made the members of Christ under one Head Lastly remember that the right and lawful use of this holy Supper consisteth in these three things especially 1. When the Rites and Ceremonies instituted by Christ are retained and observed 2. When the Rites are observed of those persons for whom Christ did institute them not for his enemies but his Disciples which are the faithful 3. When the Supper is received for the right end which chiefly is the commemoration of the Lords death History tells us That Victor the Third Bishop of Rome was poysoned by his Sub-deacon when he took the Cup and Henry the Seventh Emperor of Luxelburge was also poysoned in receiving the Bread at the hands of a Monk I hope the blasphemous Idolaters of Rome will not presume to say That that Wine which Pope Victor drank and that Bread which the Emperor did eat was the very Body and the very Blood of Christ Again they who eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb cannot be said to eat Christ corporally for at that time he was not born now all the faithful eat Christ in the Lords Supper as the Fathers before his Incarnation did eat him in Manna and the Paschal Lamb 1 Cor. 20.3 4. therefore the faithful can no way be said to eat Christ corporally yet we hold that the faithful in the Supper do truly receive and eat but by the Spirit and by Faith the very true Body of Christ the which was crucified for us and so far forth as it was delivered up for us and that they drink his Blood which was shed for us for the Remission of sins and that indeed the Body is present and the Blood is present but unto the Spirit and unto the inward man for unto the Spirit all things which he receiveth by faith are in truth present according to that That Christ dwelleth in our hearts by faith And no distance of place can effect that the things we receive by faith should be absent from us even as the Sun cannot properly be said to be absent from the eyes of which it is perceived This is the Bread of life this is the way Our blessed Savior doth himself convey Into our hungry Souls when he combines His Grace unto the Elemental Signs Make room then purge thy Soul of every sin That so the King of Glory may come in With Angels food Alas they when they fell Fell without it to our just portion Hell Feed but with faith remember what it cost Without thy wedding garment thou art lost CHAP. III. §. 1. Prayer TRue Prayer may briefly be decribed to be that which is poured out from the heart the Holy Ghost stirring it unto God with this confidence upon the true perswasion of
two sorts 1. The sins of the hearers which principally are Hardness of heart Worldly cares 2. Ordinary and usual defects of natural gifts as want of capacity memory and the like They that submit themselves to hear Gods Word are sundry ways bound to perform obedience 1. By the Law of Creation as they are Gods Creatures 2. By the Law of Redemption as they are Christs servants bought by his precious Blood ransomed from death to life 3. In regard of their Adoption as they are or at least hold themselves to be his children in Christ 4. In regard of his merciful providence whereof we have daily experience The Word of God heard must be obeyed for these Reasons 1. To encline our hearts to walk in his ways that we have learned is an infallible sign that we truly fear God Gen. 22.13 2. Obedience is always joyned with Recompence God rewarding it to the full who is a most rich Pay-master no man shall serve him for nought Psal 19.11 3. If we hearken unto him he will hearken unto us if we be not backward to serve him he will not be behinde hand to serve us Isa 58.9 4. They are to be obeyed that have no absolute Authority but are themselves under the Authority of others much more ought the Lord himself to be obeyed who is above all and all under him Thus from the less to the greater did the Centurion reason Matth. 8.8 9. 5. The Rechabites obeyed Jonadab their father and received a blessing for their obedience Jer. 35.8 13 14. shall we make less account of God if we have given reverence to the fathers of our flesh shall we not much rather be in subjection to the Father of Spirits and live Heb. 12.9 6. There is a special relation between God and his people the Subject oweth obedience to his Prince the Servant to his Master the Childe to his Father God is all in all he is our King we his Subjects he is our Master we his Servants he is our Father we his Children Mal. 1.6 Reasons to enforce us to be careful how we hear viz. 1. Because it is the word of God himself and not of any mortal man 1 Thess 2.13 2. Because not one jot or tittle of this word shall go unfulfilled Mat. 5.18 3. It becometh the savor of life unto life or of death unto deeper condemnation 2 Cor. 2.16 4. The word is the ordinary means of our Salvation which God doth use to save those that be his Rom. 1.16 5. Because it is four to one whether we hear as we ought For 1. Some hear but understand not 2. Some hear and understand but affect it not 3. Others hear understand and affect the word yet practice not 4. And of many hearers but few good Luke 8. Mat. 13. 6. Because without profitable hearing when we may and ought we are damned Heb. 2.1 2 3. 12.25 7. Without this we neither love God nor know him without both which we cannot be saved Joh. 14.23 1 Joh. 4.6 8. Because this word preached leaveth us without excuse at the day of Judgement Joh. 15.22 9. If we hear as we ought God accepts of us and preferreth us above all other people Exod. 19.5 10. Without careful and profitable hearing we can never attain to saving Faith whereby we are saved Rom. 10. Take heed how you hear was often in the mouth of our Savior and must be always in the ears of such as will hear well This caution doth the wise-man give Eccl. 5.1 Take heed unto thy feet when thou entrest into the house of the Lord and be readier to hear then to offer the sacrifice of fools that we may therefore come prepared to the hearing of the word it is necessary that we be humbled for our sins that we purge our hearts of sinful affections pray for a right disposition and meditate upon the excellency of the word and our own need thereof for we are naturally blinde the word is a light sent from Heaven to enlighten us in our darkness we are assaulted by many potent enemies the word is a sword to defend us we are in poverty and want of Spiritual Graces it is a precious treasure to enrich us if we decay in holiness it is food to nourish us we are become filthy and polluted by reason of our sins it is a sweet savor to perfume us salt to season us it is the power of God unto Salvation Who scorn this Pearl so preciously divine Have lost the name of Men Christ calls them Swine Mat. 7.6 Some bolt their ears and will not hear God's Call Others will hear but practice nought at all The one incur the guilt of Self-exclusion Th' other listen to their own Confusion Wouldst thou be sav'd lost man Lo here 's that Word That kills or cures a Balsam or a Sword 'T is as thou dost apply 't Believe it saith And live it is the instrument of Faith CHAP. II. §. 1. Sacraments SAcraments are sacred Signs and Seals set before our eyes and ordained of God for this cause That he may declare and seal by them the Promise of his Gospel unto us which is That he giveth freely Remission of sins and life everlasting not onely to all in general but to every one in particular that believeth for that onely Sacrifice of Christ which he accomplished upon the Cross I say They are sacred Signs and Seals object to our eyes ordained and instituted of God that by them he might the more declare and seal the promise of his Gospel unto us Now a Sign and a Seal differ one from another as a general thing from a thing more special for every Seal is a Sign but not every Sign a Seal A Seal certifieth and confirmeth a thing a Sign onely sheweth Sacraments therefore serve in the same stead that Pledges do for both they signifie that there is something promised unto us and withal they assure and confirm the same unto us in regard whereof it is added that they are Seals So the nature of the Sacraments is That the Signs be understood corporally that the things signified must be taken Spiritually and that the visible things be not the signified things but onely Signs and Pledges of them Believers under the Gospel have onely two Sacraments or Signs of the Covenant that is Baptism succeeding Circumcision and the Supper of the Lord prefigured by the Paschal Lamb and both these preach Faith that to our outward senses which the Gospel doth to our understandings being Sacramental Rites ordained of God in the Church to be adjoyned to the Preaching of the word that the Promises of God made therein may be confirmed in us more and more For Christ committed the Office of administring the Sacraments to them alone to whom the Preaching of the word is committed without the which the Sacraments ought not to be administred for they be Seals of it and the end both of the Word and Sacraments is to lead our
not actually and to be born in the Church of believing Parents is unto Infants in stead of profession of Faith and Repentance Hence may it appear how far from this Sacrament of Baptism the Anabaptists derogate by making it but an idle Ceremony acknowledging indeed some of the ends and uses thereof but restraining the efficacy thereof and so take away the chiefest comfort and truest benefit the Church reaps thereby Many indeed are Baptized which receive not the Graces propounded and offered therein but the fault is not in that no Grace accompanieth that Sacrament but in that they receive it not but afterwards when they come to years of discretion they reject the Grace which appertaineth thereto What if some believe not shall their unbelief make the faith of God without effect God forbid Rom. 3.3 and Baptism is no natural means of working Grace as if the Grace which is sealed up thereby were inherent in the water or in the Ministers act of sprinkling it but it is onely a voluntary instrument which Christ useth as it pleaseth him to work what Grace or measure of Grace seemeth best to him so as Grace is onely assistant to it not included in it yet in the right use thereof Christ by his Spirit worketh that Grace which is received by it in respect whereof the Minister is said to Baptize with water but Christ with the Holy Ghost Mat. 3.11 So that unto true Baptism must concur a death unto sin in him that is Baptized and a new birth unto righteousness otherwise his Baptism is vain for it is not the washing away of the filth of the flesh but the stipulation of a good Conscience 1 Pet. 3.21 The use of this Sacrament without faith doth not save therefore with faith it doth save the want of this Sacrament doth not condemn yet so as that want be without contempt so some may be saved which are not Baptized but none can be saved which do not believe For the bare water in Baptism is not sufficient unto Salvation neither is it changed into the very Blood of Christ neither is the Blood of Christ present in the water or in the same place with the water neither are their bodies who are Baptized washed therewith visibly neither is the Holy Ghost by his vertue more in this water then elswhere but in the right use of Baptism he worketh in the hearts of them who are Baptized and Spiritually sprinkled and washeth them with the Blood of Christ and useth this external Symbole or Sign as an instrument and as a visible word or promise to stay and stir up the faith of them who are Baptized Now all they and they alone receive Baptism to the right use who are renewed or renewing and are Baptized to those ends whereto Baptism was by Christ instituted And as the Covenant once made with God is also afterwards after sins committed perpetually firm and of force to the Repentant So also Baptism being once received confirmeth and assureth the Repentant all their life time of remission of sins and therefore it ought not to be reiterated nor deferred neither yet are all those who are Baptized with water whether they be of understanding or Infants partakers of the Grace of Christ for the everlasting Election of God and his Calling into the Kingdom of Christ is free And as for the wickedness of the Minister Baptizing it makes not the Baptism void or of no effect and force unto them so Baptized so that it be administred into the Promise and Faith of Christ and therefore also the true Church doth not Baptize them who have been Baptized of Hereticks but onely must inform and instruct them with true Doctrine concerning Christ and Baptism Lastly touching the use of Godfathers and Godmothers it is not at all necessary nor by God required to the Sacrament of Baptism for Christ hath not in any of his Institutions so much as intimated the use of such Sureties and the whole Congregation are witnesses of the childes admission into the Church the Parents being bound to perform what is required for the childes education The words used in Baptism signifie 1. That Baptism was instituted by the Commandment and Authority of the three Persons in the Godhead 2. That these three Persons confirm unto us by their own testification that they receive us into favor and perform that unto us which is signified by Baptism which is Salvation if we believe and be Baptized 3. That he which is Baptized is bound to the knowledge faith worship trust honor and invocation of this true God who is the Father the Son and the Holy Ghost Baptism comprehendeth 1. The Sign which is water 2. The Ceremony as the sprinkling of water 3. The things themselves which are 1. The sprinkling of the Blood of Christ and the imputation of his Righteousness 2. The mortification of the old man and putting on of the new 3. The quickning of the new man into a certain hope of the Resurrection to come by Christ 4. The Sign which not onely signifieth but also confirmeth 5. The Sign which hath that authority and power of confirming from the Commandment of God That Baptism testifies and confirms the will of God touching his bestowing Salvation on us may appear thus 1. Because we are Baptized in the Name of the Father of the Son and of the Holy Ghost that is we are assigned deputed and claimed to be his own 2. Because God hath promised Salvation to him who shall believe and shall be Baptized 3. By several Testimonies of Scripture as Acts 22.16 Mark 16.16 Rom. 6.3 Tit. 3.5 1 Pet. 3.21 The use of Baptism is twofold 1. It serves to be a Pledge or Token of Gods favor towards us 2. It serves to be a notable means of our death unto sin Baptism is a Pledge of Gods favor to us principally three ways 1. It sealeth to us the free pardon and forgiveness of our sins Acts 2.38 2. It is a Pledge of the vertue of Christs death Rom. 6.3 4. 3. It is a Pledge unto us of the life of Christ and of our fellowship with him Baptism is also a means of our death unto sin three ways 1. By putting us in minde of mortifying the flesh and crucifying our own corruptions 2. It causeth us to dedicate our selves wholly unto God in Christ 3. It causeth us to labor to keep and maintain peace and unity with all men but especially with Gods people To be Baptized into the death of Christ is 1. To be partakers of Christs death no otherwise then if our selves were dead 2. To dye also our selves which is to mortifie the lusts of our flesh This mortification God promiseth us in Baptism and bindeth us unto it Baptism is a means of our sanctifying and cleansing in these respects viz. 1. In that it doth most lively represent and set forth even to the outward senses the inward cleansing of our soul by the Blood of Christ and sanctifying us by the
three respects 1. By right of Redemption because he hath ransomed us from our sins 2. By the right of Conquest for he hath subdued the Devil who had us in his power Heb. 2.15 3. By the right of Spiritual Marriage because he is to the Church as the Husband is to the Wife So likewise Christ is our Head in three respects 1. In respect of his perfection because he is both God and Man and in gifts as touching his Humane Nature exceedeth all creatures Col. 2.9 2. In dignity order glory majesty power and authority which in his Humane Nature glorified he now openly sheweth forth and declareth Heb. 1.2 3.6 3. In respect of his Office for he is over every member of the Church he ruleth governeth quickneth nourisheth and confirmeth them We are also in three respects the members of Christ 1. Because by Faith and the Holy Ghost we are joyned unto him and also are knit together amongst our selves as the members to the Head and one with another 2. Because we are quickned and guided of him and from him as the Fountain we draw all good things so that except we continue in him we have not eternal life in us 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church Jesus is called Messias or Christ or Annointed 1. Because he was appointed of his Father from everlasting the Mediator that is the chief Prophet Priest and King of the Church Joh. 7.28 2. In respect of the gifts of the Holy Ghost which were poured on him thick abundantly and most perfectly Joh. 3.34 The Anointing of Jesus signifieth 1. The ordaining of the Son of God to the Office of the chief Prophet Priest and King of the Church 2. The especial communicating of the gifts of the Holy Ghost necessary for this Office 3. Gods approbation and prospering of this Office Isa 53.10 Now we must not here understand Christs Anointing as if it were a Typical Ceremonial or Sacramental Anointing but real and Spiritual that is he received the thing it self which was prefigured and signified by the Ceremonial Anointing which was the Holy Ghost Psa 43.97 Heb. 1.9 Christ as touching his Office was Anointed of God to be 1. A King by his Divine Power delivering us from the Tyranny of our Enemies Devil Sin Death Making us Subjects to his Kingdom Ruling us and his whole Church By the Scepter of his Word By the Power of his Spirit 2. A Prophet by declaring all the Will of God unto us by his word giving us the Holy Spirit to understand consent to and obey it 3. A Priest by making an Atonement by offering up himself once for all by offering on the Cross his Body and Blood for us to God the Father that he might make satisfaction for our sins Christs Royal Office is 1. To Rule by his Word and Spirit his Church gathered out of all Nations from the beginning of the world 2. To defend and preserve this his Church in this life against all both inward and out ward foes 3. To make his Church partaker of the blessings of his Kingdom and to adorn her being raised up from the dead with everlasting glory and bliss 4. To overcome and rule his Enemies by his might and power and at last to thrust them down into eternal torments The Office of Christs Prophetical function for which he is called The Word viz. 1. To open and declare unto men God and his secret Will of saving Believers by and for him shewed unto him immediately of God himself 2. To refine and purifie the Law and Worship of God from corruptions Mat. 5.6 7. 3. To open the Promises of the Gospel concerning himself to be born to suffer and to dye concerning Remission of sins our Reconciliation unto God and of Salvation and Everlasting life 4. At length also assuming and taking to him Humane Nature to teach as by his voyce the will of God concerning us and towards us and to confirm this Doctrine of Miracles 5. Not onely to give Oracles and Prophesies to open the will of God by Prophets and to teach and expound it himself but also to ordain and institute the Ministery of the Word and Sacraments that is to call and send Prophets Apostles and other Ministers of the Church and to furnish them with gifts necessary to this Ministery Joh. 20.21 6. To give the Holy Ghost Mat. 3.11 7. To be through his own and others Ministery effectual in the hearts of the hearers that is to open and lighten our mindes by his Spirit that we may understand his voyce Luke 24.45 8. To effectuate also that which by the efficacy of his Spirit he speaketh in our hearts that is to move our will to yield assent and obedience to those things we learn and know Eph. 5.25 The four principal parts of Christs Priesthood 1. To teach men both outwardly by his voyce and the voyce of his Ministers and inwardly by the efficacy of his Spirit 2. To offer himself a Sacrifice and a Ransom full sufficient and acceptable unto God for the sins of the world 3. To make continual Intercession for us to the Father 4. To apply his Sacrifice unto all those for whom he prayeth Again the distinct parts of Christs Priesthood may be these two 1. Satisfaction which consisteth partly in suffering partly in obedience 2. Intercession in that he is become our perpetual and perfect Advocate that thereby God might be appeased and we reconciled unto him the fruit whereof is that we are Cleansed from the guilt of sin Redeemed from the wrath of God Ransomed from the curse of the Law Justified before God Delivered from the burthen of Ceremonies Freed from fear of condemnation How the Church of Rome doth endeavor to overturn both the Regal Priestly and Prophetical Office of Christ 1. His Regal Office by making the Pope the Head of the Church and giving him power to make Laws to binde the conscience as Gods Laws do 2. His Priestly Office by their Massing Priesthood wherein they daily offer up an unbloody Sacrifice for the sins of the quick and the dead 3. His Prophetical Office by saying the Scriptures are imperfect without Tradition in giving liberty to the Pope to make new Laws and to expound the Scriptures as Supreme Judge These things they teach and therefore that Church is not worthy to be counted a Member of Christs Church How Moses is said to write of Christ 1. Because he recounteth the Promises concerning the Messias to come In thy seed shall all Nations be blessed Gen. 12.3 God shall raise you up a Prophet Deut. 18.11 A Star shall rise out of Jacob Numb 24.17 2. He restraineth the Promise concerning the Messias unto certain persons of whom he was to be born by which afterward the Promise of the Messias was more and more renewed and revealed 3. The whole Levitical Priesthood and
it is said Many are called but few are chosen Mat. 20.16 2. Inward which is proper to the Elect none but they and all they in their time shall both outwardly be called by the Word to a profession of Christ and also inwardly and effectually to believe in Christ and obey the Gospel These make that Church whereof Christ is properly the Head and they the Body and that in these respects 1. They are under Christ as a Body under a Head 2. They receive Spiritual life and grace from Christ as a body natural receiveth sense and vigor from the head 3. Christ governeth them as a Head the Body 4. They are subject to Christ as a Body to the Head This Metaphor of a Body implieth two things viz. 1. A mystical Union with Christ by vertue whereof they who are of Christs Body 1. Receive Grace and life from him Ephes 4.15 16. 2. Are guided and governed according to his Will 3. Seek to honor him in all things they do 4. Are offended and grieved when he is dishonored by others 2. A Spiritual communion with the Saints being fellow-Members by reason whereof 1. They love the Brethern 1 Joh. 4.11 2. They are ready to succor such as are in distress 3. They will edifie one another Eph. 4.16 4. They retain a mutual sympathy rejoycing and mourning one with another 1 Cor. 12.26 Again Christ is Head of the Church in two respects 1. In regard of his Dignity and Dominion over the Church Col. 1.18 The causes whereof are 1. The good pleasure of God his Father 2. The Dignity of his person being God-Man 3. The Merit of his Sacrifice whereby he hath redeemed and purchased his Church unto himself 4. The Omnipotency of his power whereby he is able to protect 5. The All-sufficiency of Spirit whereby he is able to give to every member all needful grace 2. In regard of the near union betwixt him and the Church All things requisite to joyn husband and wife together do fitly concur betwixt Christ and the Church 1. They are persons fit to be joyned Though Christ be God yet for this end he became man Joh. 17.19 And though the Church were impure yet for this end is she cleansed and sanctified 2. They have their Parents consent for God is the common Father of both Joh. 20.17 And God hath given Christ to the Church Rom. 8.32 and the Church to Christ Joh. 6.39 3. They have given their mutual consent each to other Cant. 2.16 4. He beareth an husband-like affection to her and she is willing to yield a wife-like subjection to him Eph. 5.23 24. 5. He hath given her many favors and gifts as pledges of his love Eph. 4.8 And she in testimony of her faithfulness was under the Law circumcised and is under the Gospel baptized 6. He hath prepared a place of habitation for them both together Joh. 14.3 and she earnestly desireth to be with him Rev. 22.17 20. 7. He will assuredly perform all the offices of a kinde husband as to love her bear with her provide for her and the like Let the Spouse endeavor therefore by all good means to maintain the honor of her place despising the world preserving her chastity and yielding all love reverence and obedience to this blessed Bridegroom who bought her with his Blood to endow her with immortality The Priviledges of Christs Spouse the Church the Saints his faithful ones viz. 1. Christ is made a yoke-follow with his Church he puts his hand under all her burthens to make them the more easie yea the great burthen of Gods wrath hath he wholly taken on himself 2. Christ is 1. As her Champion to answer all challenges sent unto her 2. As her Advocate to plead and answer all complaints made against her 3. As her Surety to discharge all her debts even all in all for her and to her 3. All his honors goods and priviledges are hers she hath a right to them and a part in them she is a co-heir with him Rom. 8.17 The marks to know the true Church by viz. 1. The profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel 2. Her Badges and Signs which are the two Sacraments truly administred 3. Obedience towards God and his Doctrine both in Life and Maners The Titles which Paul gives the Church viz. 1. The House of God who dwelleth therein defending and guiding it by his holy Spirit 2. The Pillar of Truth because by the Ministery thereof God preserveth and keepeth Truth in the world 3. The Mother of all the faithful because God therein hath begotten us with the incorruptible seed of the Word and hath put us over unto it to be guided and brought up in faith For what Reasons the Church is called Holy 1. Because as Paul saith It is sanctified after that he hath cleansed it by the washing of water through the word that is made clean from all sin by the precious Blood of Christ daily presented to us both in the Word and Sacraments 2. For that the Members of it being Regenerated by the Holy Ghost and sanctified do apply themselves diligently to holiness of life 3. Because all true Christians are Spiritual Priests by an holy Unction 4. Because the holy Trinity dwelleth in it Christ will send the Comforter 5. Because it is sanctified by Invocation The Church is 1. One onely because as it doth acknowledge one onely High Priest Jesus Christ so one onely Religion in Faith Hope and Love which Unity one Spirit conserveth by the Word and Sacraments 2. Holy purged by the blood of Christ 1 Joh. 1. 3. Catholique in respect 1. Of Place not tyed to Rome but spread through the whole world 2. Of Men not tyed to the children of Abraham after the flesh 3. Of Time for it hath and shall be for ever Christ is with it to the end of the world 4. Inconquerable Lifted up even as Mount Sion impregnable so as the gates of hell shall not prevail against it Though the Church be onely one which is the Spouse and Mystical Body of Christ yet in regard of man it is considered in a double respect viz. 1. Visible which is that company of the faithful gathered together in the Name of Christ to be instructed and confirmed in his Faith by the sincere preaching of the Word as also the true use of the Sacraments which is called the Militant Church because it warreth with the Devil the World and the Flesh 2 Invisible being all the Elect which may be divided into three parts 1. They which are already received into heaven called thence the Triumphant 2. They which do yet live on the earth called Invisible because their faith and conscience to Godward is not perfectly known unto men 3. They that are yet unborn The Reasons for which the true Church ought to be discerned from all other Churches viz. 1. Because of the Commandment of God 1 Joh. 5.39 2. For the glory of
and Paul 6. In Pleasures as in Moses when he left Pharaohs Court 7. In case of Provision for Posterity 8. In matters of daily imployment The Titles given to true Faith viz. 1. It is called the Faith of the Elect Tit. 1.1 for none but the Elect have it and all the Elect have it at one time or another when once they have it they never utterly and totally lose it 2. It is called Saving Faith because it bringeth us to Salvation Eph. 2.8 3. It is called Justifying Faith because it is that means or Instrument which Gods Spirit worketh in us whereby we apply unto our selves Jesus Christ in and by whom we are justified Rom. 3.28 4. It is called Sanctifying Faith because by it God purifieth our hearts Acts 15.9 How far the sense of Faith may be lost in men 1. It may be so covered over and smothered as it may not be discerned they may for a time have no Assurance of it 2. All the joy and comfort of it wherewith they were formerly upheld may be clean taken away and they even faint for want of it 3. No fruits thereof may appear they may be as Trees in winter little conscience of any duty dull in hearing Gods Word cold in Prayer nothing remaining but a formal Profession if that 4. Their Consciences may prove a very Rack a grievous Torture and Torment unto them 5. They may think it is like to be recovered with a wet finger with a light sigh or a groan but they may call cry and roar again and again before they be heard 6. And when they recover it it may be they shall never attain to that measure which once they had or if to that measure of the thing it self yet not of the joy and comfort of it They may carry the grief of this their Fall to their graves The difference between Faith and Presumption viz. 1. Faith driveth a man out of himself and casts himself wholly on Christ Presumption makes him boast of himself and makes him self-conceited 2. Faith resteth on a sure ground even Gods Word Presumption relieth onely on a mans surmise and meer conjecture 3. Faith is joyned with the use of the means Presumption not onely carelesly neglecteth but arrogantly contemneth all means 4. Faith is wrought by degrees as first by Knowledge then by Grief after by desire Presumption is a sudden apprehension of the minde 5. Faith makes a man work out his Salvation with a holy jealousie yea with fear and trembling Presumption is over-bold 6. Faith makes a man depart from all iniquity and keep a clear Conscience Presumption is accompanied with much pollution 7. Faith is most sure in time of Tryal then the strength of it is most manifested Presumption maketh greatest flourish when there is least danger 8. Faith continueth unto the end and never quite falleth away Presumption is subject to decay totally and finally Motives to labor for and to grow in Faith 1. Without it whatsoever we do is sin Rom. 14.23 2. We cannot please God in any one action without Faith Heb. 11.6 3. We cannot hear Gods Word with profit except we have Faith Heb. 11.6 4. We cannot Pray without this Faith Jam. 1.6 5. We cannot Receive the Benefit of the Lords Supper without it 6. We cannot be saved without it Mark 16.16 7. We must grow in Faith because we need more strength daily and daily meet with greater Assaults 8. We shall hereby grow in joy and gain the favor and love of God the more 9. We shall the more prevail in Prayer 10. By growing in Faith we shal bring the more glory to God The means of getting Faith are twofold 1. Outward which are either such as both work and strengthen Faith as the Word of God or onely such as strengthen it as the Sacraments 2. Inward or rather the Cause which is the Sanctifying Spirit of God who softneth quickneth openeth our hearts making them to bring forth the blessed fruit of faith 2 Cor. 4.13 1 Cor. 2.4 5. The way to obtain and encrease Faith viz. 1. To be vigilant Hearers and to continue Hearers of Gods Word Rom. 10.17 2. To labor for a good Conscience and to keep it when we have it 1 Tim. 1.19 3. Godly effectual and fervent Prayer to God for it Luke 17.5 4. The worthy receiving of the Sacrament of the Lords Supper which though it doth not confer Faith ex opere operato yet it confirms and strengthens it 1 Cor. 11.25 26. 5. That to our uttermost power we use and well imploy that ability whatsoever it be that we have by nature or by special gift 6. That we resist not any motion of Gods Spirit like the rebellious Jews nor put off from us the Promises of the Gospel as if they belonged not to us and think our selves unworthy of eternal life The true desire of the heart after Christ which worketh Faith may be known 1. By the Cause which is the Gospel and nothing but it can do it because by it alone is Christ revealed and offered 2. By the Order which followeth upon grief for sin and despair of succor in our selves or others 3. By the Quality for it is an hearty and true desire an inward desire of the Soul and also a vehement and earnest desire greater then the desire of any other thing can be 4. By the Fruits as a conscionable care in using and fervent Prayer for blessing the means of Faith 5. By the Continuance of it which raiseth up and preserveth an appetite after Christ even after we have tasted him The Fruits Effects Signs of Effectual Faith 1. It purifies the heart and sanctifies the person therefore Faith and Repentance are put together a purged and sanctified heart renewed in Soul and Body Acts 15.9 2. The Spirit of Prayer 3. Peace in the heart that which passeth all understanding Peace of Conscience or Joy resting on God Rom. 5.1 4. To hold out in cleaving to Christ Constancy and perseverance in Christ unto the end Jude 20.21 5. The Concomitants of it which are Love Hope Joy Humility 6. The justifying of us before God 7. Our whole Conversion which followeth Faith and beginneth at the same time with Faith 8. The fruits of Conversion and Repentance even good works 9. Increase of Spiritual and Corporal gifts 10. Justification Regeneration and all the benefits purchased by the blood of Christ 11. It is an effect of Election none have it but the Elect Acts 13.48 Tit. 1.1 12. The continual working of it for true Faith is never idle Gal. 5.6 13. Hearing of the Word with joy and practising it Joh. 10.27 14. A striving against Doubt Distrust Despair of Gods Mercy if we have not attained a full perswasion And this is acceptable to God Isa 42.3 The principal effects of Faith whereby it may be best proved may be drawn to these two Heads 1. A quiet Conscience whence proceedeth 1. A holy Security of minde having peace with God
seasoned with some taste of his Wrath and Indignation This indeed is the true Tryal of our Faith even when above and against Reason we relie on the Mercy of God in the Apprehension of his Anger In which time of Temptation men are unfit Judges of themselves and of their condition how it stands between God and their Souls even the faithful themselves at such time may cry out and complain as if they were without both Faith and feeling of any favor of God who yet even then is not absent from them neither hath forgotten them The hour of Temptation with the Faithful is the time of winter wherein their Faith and Graces seem as it were benumm'd but when the Rejoycing Beams of the Sun of Righteousness break forth dissipate and chase away from the poor bemisted Soul the thick cloud of false and forged Suggestions his Faith appears the spring of Graces approacheth they shew forth by lively effects That they still retained life and were not dead to the present operation of unspeakable comfort in the late clouded Soul In such Distresses let no man think the Weight of his sins can over-ballance the Merit of his Savior The Celestial Lights may suffer Eclipses and we must walk by Faith not by Feeling Now the true Application of Life Everlasting promised in and by the Blood of Christ is the general Remedy for all Distresses But note That the distressed in minde are not fit for comfort till they be humbled for their sins for till then the Word of God is misapplied and so abused Despair is a sin whereby a man makes shipwrack of all Hope of the Mercy of God in Christ arising from a false consideration of his sins which he hath committed or the good which he hath omitted with a perswasion that God is neither able nor willing to forgive him Thus the Desperate man believeth not that God is either good true faithful or powerful he may indeed have some conceit that he is so in general but that he is so to him in particular and for his good this he will not be perswaded of but with Judas conceits that God is not willing to pardon him or rather that he will not pardon him Mat. 27. or with Cain That he is not able to forgive him Gen. 4.13 Thus Despair impeacheth the most glorious Attributes of God his Power as if he were not able to make good his Promise his Truth as if he were unfaithful his Mercy as if it were dryed up with the heat of mens sins his Omnipresence as if he were not ever by us Thus it stops the currant of Gods Mercy barreth up the gates of Heaven against men and openeth the mouth of Hell for them which if thou wilt avoid beware of Infidelity for that is the Mother of Despair And thus Despair ariseth partly from too deep an apprehension of the power of the Devil as if he were Infinite and he able to do whatsoever his Malice would or unlimited God letting the reins loose and permitting him to do what himself pleased and partly from too light an esteem of that power which is to be had in God as if he were not sufficient to keep us safe and of the Mercy of God as if it were not Infinite Temptations to draw us to doubt of that help we have in God and to Despair are properly termed The fiery darts of the devil which he shoots into our thoughts to poyson the Soul with their venomous heads thereby to draw us into Perdition These Temptations where they light and fasten pierce deep showers of them did the Devil shoot at poor Job David complains much they were let fly at him yea he flung some even at Christ himself in the wilderness Mat. 4.3 in the garden Mat. 26.37 c. and on the Cross 27.46 He that Despairs sucks fiery burning poyson into his Soul hath the Brimstone of Hell sulphering in his very bowels not a drop of the gracious Promises of God to quench it because he thinks the Puddle-pool of his sins greater then the Ocean of Gods Mercy This fire either stupifies the Spiritual Senses and dries up the life of the Soul or torments him like Cain Saul and Judas intolerably without all hope of redress Whosoever therefore by reason of their weakness or through the violence of some Temptation have so let fall their shield of Faith as that Satans fiery darts have touched their Conscience and pierced their Soul let them not thereupon utterly despair and give themselves up to the power of Satan but know That a Renewing of Faith by a speedy recourse to the Promises of God in Christ is a liquid Balsam to quench the flame Virtual to draw out the fire and Soveraign to cure the wound Faith applying the Vertue of Christs Sacrifice to a perplexed and troubled Soul dispelleth the inward anguish thereof but he that after some failings and spiritual wounds puts off all Hope as if Death and Destruction without all Remedy must needs follow thereupon is like him that will rather dye then take Physick murthers his Soul because it was sick hastens his own Damnation and by a Blasphemous prejudice to the unvaluable Merits of Christ through Infidelity becomes the wilful Destroyer of that Soul which might have lived for ever had he had the grace of Faith to apply the Remedy The special distresses of the Minde are five and arise either 1. Of a Divine Temptation 2. From outward Affliction 3. Of the Temptation of Blasphemy 4. From a mans own Sins 5. From a mans own Body Distress in minde is when a man is disquieted and distempered in Conscience and consequently in his Affections touching his estate before God which hath two Degrees 1. The less which is a single fear grief suspence or doubt touching his Salvation 2. The greater which is Despair when a man in his own sense and apprehension is without all hope of Salvation All distresses of the Minde ariseth from Temptation either begun or continued therefore according to the divers kindes of Temptations must the Distresses of the minde be distinguished which as formerly may be all reduced to these two Heads viz. 1. Of Tryal which is twofold 1. Combat of the Conscience directly with the wrath of God called a Divine Temptation 2. Of the Cross whereby God proves and makes tryal of the Faith of his children 2. Of Seducement which is threefold 1. Immediately from the Devil called the Temptation of Blasphemy 2. From a mans own sins both Original and Actual 3. From Imagination corrupted irregulated and depraved Despair is of three sorts of men viz. 1. Of Epicures Prophane men and Atheists who rejecting all Hope and refusing to wait for Mercy their Conscience convicting them that there is nothing to be expected but damnation give themselves over to all maner of wickedness laboring to extinguish out of their hearts That there is a God a Heaven or a Hell Jer. 18.12 2. Of those men who are overcome with
he Rose again ibid. what chiefly is therein considerable ibid. c. why our Resurrection is the Fruit of his 141 b. The Duties of Faith in the Resurrection of Christ ibid. Rest on the Sabbath the several kindes thereof 260 b. Restitution twofold 239 c. why required ibid. Revenge Gods Prerogative 275 c. Motives in man to avoid it 278 a b. Reverence due to Superiors the several kindes of it 266 b. the over-reverencing of Parents sinful ibid. Righteousness of Christ how ours 325 b. Rome an Enemy to the Royal Priestly and Prophetick Office of Christ 129 c. S SAbbath what it signifies 258 b. the nature and Doctrine thereof 254 to 262. Why it is to be kept holy 256 b. 257 a. 258 a. in what maner ibid. 260 b. wherefore must Beasts rest that day 257 b. the degrees of the Sabbath 258 c. the Sanctification of the Sabbath twofold 250 a b. why it is perpetual ibid. c. why now called the Lords-Day 260 b. what chiefly observable in the Jewish Sabbath 261 a. why the Day was changed ibid. wherefore instituted at first ibid. c. how many ways it is broken and prophaned 262. Sacraments what â—7b their Institution 38 b. how the signs therein differ from the things signified 38 c. how Sacraments differ from the Word 39. how they agree ibid. c. how the Sacraments of the Old and New Testament differ ibid. how they agree 40 a. The ends and right use of Sacraments ibid. b. Sacramental Vnion wherein it consisteth ibid. c. Sacrifices under the Law why instituted 21 b. Salvation how wrought by God 329 c. 330 a. not to be doubted by Gods children and why 189 c. Sanctification what 326 b. the Doctrine thereof ibid. to 333. its parts 327 b. the kindes thereof ibid. c. 328 a. and signs 332 c. Scripture Holy Scripture what meant by it 6 a b. why called the Word of God 7 b. Proved to be the Word of God 7 c. 8. The matter thereof 8 a. End ibid. Effects 8 b. 14 a. Properties ibid. Testimonies 8 c. Majesty 9 a. Subject 12 b c. The Division of Scripture 9 c. wherein the Old and New Testament agree ibid. wherein they differ 10 a. why all sorts of men are bound to the knowledge of the Scripture 11a in what respects it is difficult ibid. and the Raeson thereof ibid. b. Means whereby to finde out the true sense of Scripture ibid. c. the Graces required for the right use thereof 12 a. how to profit by the Scriptures 13 a. The several kindes of Neglecters thereof 13 b. Observations for the right interpreting of the Scriptures 13 b. how to decide the doubtful places ibid. c. the Graces obtained by the Scriptures 14 a. the Papists Error touching the Authority thereof 9 b. their twofold Scripture ibid. Seal twofold 205 c. Sects of Jews under the Law 22 b. Sin what 343. why called a Debt 105 a. the seat of sin in man threefold 345 c. the kindes and degrees of sin 346 347. In what sense sin may be said to be venial ibid. c. 348 a. the occasions of sin ibid. b. the sundry kindes of communication with sin ibid. the heinousness of Adams sin 353 a. God not the Author of sin 352 c. why God permitted the first sin 353 a. Two main Disswasives from all sin 350 c. 351. Rules whereby to see our sins 354 a. how God doth punish sin ibid. b. the sad Effects of sin ibid. c. An Antidote against sin 355 a b. Rules to be observed in forsaking of sin ibid. c. Means sanctified by God himself against it 356 a. Sin Original Sin what 343. the nature of it 350 352. Sin against the Holy Ghost what 345 b. ' Degrees thereof 349 a. how this sin is differenced from all other sins ibid. b. why God leaves this sin unpardonable Sincerity the signs and tryals thereof 239 c. Son the second Person in the Trinity 1 to 5. Sprinkling in Baptism what it signifies 43 c. Subjection twofold 270 b c. Sufferings the Doctrine thereof 135 to 139. Supper of the Lord what 48 a. the Doctrine thereof 48 to 58. the signs and things signified 48 b c. the Sacramental Rites of this Supper 49 b. the Properties of a true Communicant ibid. a right disposition in the act of Receiving 53 b c. a true discerning of the Lords Body what 54 a. 55 a. what it is to shew forth the Lords Death 54 a. our Duty after Receiving 54 b c. Resemblance betwixt the Passover and the Lords Supper 56 c. 57 a. why Christ at the last Passover instituted the Lords Supper ibid. why the Bread and Wine is called the Body and Blood of Christ 58 b. Rules whereby to discern the Lords Body in the Sacrament ibid. c. how the Lords Supper differs from Baptism ibid. it is not necessary to come Fasting to the Lords Supper and the Reasons 59 a. the true and right ends of the Lords Supper ib. b. Swearing the Causes of common and prophane Swearing 243 c. when and wherein a man may lawfully swear 250 b c. Why we ought to swear onely by God and not by the Creatures 251 b c.. T TEmptation twofold 108 b. the kindes thereof ibid. c. and degrees thereof 109 a. how God is said to lead a man into Temptation 108 a. Testimony of the Spirit how wrought 330 b. of our own Consciences how discerned 332 a. Thanksgiving the subject matter thereof 68 c. 69. Directions for Thanksgiving ibid. c. Theft the several kindes thereof 291 292 293 a. the degrees thereof 296 b c. 297 299 c. 300 a. Remedies against it 293 b. Thoughts threefold 308 b. Vnclean Thoughts twofold 309 c. how to discern such Thoughts as the Devil injects into the heart ibid. an Antidote against evil Thoughts 316 b. Toleration of false Worship exceeding dangerous 217 c. Transubstantiation Reasons against it 57 b. Trespasses and Sins why called Debts 103 a. 109 b. Trinity what 1. the Doctrine thereof 1 to 5. Trinity and Triplicity how they differ 3 b. Trinity of Persons in Vnity of Godhead why necessary to be believed and maintained 4 b. Truth fourfold 305 c. Truth in speech twofold 301 b. Types are visible Promises 17 c. U UNion taken three ways 157 a. how united to Christ ibid. b. the Saints Priviledges by their Vnion with Christ 158 b c. 159 a. Motives to Spiritual Vnion with Christ ibid. c. the effects thereof 160 a. Vocation what 322 b. threefold 323 a. the Doctrine thereof 322 323 324. Vows how far they are to be kept 242. What is required in every Vow to make it lawful 252 c. 253 a. Considerations touching Vows 253. Usury conditions and qual fications touching it 295 a. Reasons why a man may sometimes take above the Principal ibid. W WAr lawful in the godly without the guilt of Murther 282 b. the Qualifications to be observed therein ibid. c. Will Liberty of Will what 338 b. the nature of the Will ibid. 339. Liberty of Will how constituted 340 a. why called Free ibid. b. Degrees of Free-will ibid. 341 b. the difference betwixt the Liberty of Gods Will and ours ibid. c. What things in the Will are common to Angels and Men with God 341 a. the degrees of the malice of the Will 350 a. Will of God what 93 c. Doing of Gods Will what it signifies 95 a. Rules how to obey it ibid. b. Wishing Conditions required therein 310 a. Witness the heinousness of bearing False Witness 301 c. Wives duty to their Husbands 269 b c. Word of God what 6 a. not alway the same with the letter of the Scripture b c. Why to be warily observed in Scripture 10 c. how falsified by Hereticks ibid. Works of God twofold 123 c. Works Good Works what 356 c. the Doctrine thereof ibid. to 363. kindes 358 a. and ends thereof ibid. 359 b. why Good Works required since they do not justifie 326 b. Rules to be observed in doing Good Works 357 b. how many ways God accepts of Good Works in us ibid. b. the diversity of Opinions touching the Necessity of Good Works ibid. c. how the wicked do things seemingly good ibid. c. why we are bound to Good Works 359 c. Good Works cannot merit 360. See Merit Why they cannot justifie us 361 b. how the Works of the Regenerate and Vnregenerate differ ibid. c. the fruit of Good Works 362 c. Worship the kindes thereof 171 a. wherein it consists 216 a. Rules touching it 217 a. Required in the Second Commandment 230. Doctrine of true Worship ibid. to 240. the kindes of false Worship 231 c. Rules for right Worship 232 a. FINIS