The Good Old Way, Book · Principle 5

The Good Old Way · Book · Principle 5

p. 280PRINC. V.

Queſt. What are the ordinary or uſual means for obtaining of faith?

Anſw. Faith cometh only by the preaching of the Word, and increaſeth daily by it: as alſo by the adminiſtration of the Sacraments, and Prayer.

MEMB. 1. Faith cometh only by the preaching of the Word; and increaſeth daily by it.

THE fifth Principle acquaints us with the ordinary outward Means whereby faith is obtained and encreaſed.

And firſt, the Catechiſme makes known unto us the ordinary outward Means whereby faith is obtained; Faith cometh only by the preaching of the word. And this paſſage of the firſt Member, we commend to your conſideration in the Propoſition or Doctrine following,

p. 281Doct. The preaching of the Word is the only, ordinary, outward Means for the begetting of faith.

The Scriptures are very clear this way. Do but ſee Rom. 10.8. That is the word of faith which we preach. Not only the proper object of faith; but alſo the proper inſtrument of faith: And ſo ver. 14. of the ſame Chapter, How ſhall they believe in him of whom they have not heard? and how ſhall they hear (to wit, for the obtaining of faith) without a Preacher? And in ver. 17. the Apoſtle concludes the point in hand, So then, faith cometh (to wit, in the ordinary courſe) by hearing (that is to ſay, by hearing the Word preached,) and hearing by the word of God; that is to ſay, by the ordinance and appointment of God. As though the Apoſtle ſhould ſay, Do you ask me, how the hearing of the word preached comes to be the only, ordinary, outward means for the begetting of faith? I anſwer, by the ordinance and appointment of God. Many other places of Scripture come up to the Point in hand; as Job 33.23. Elihu ſpeaking of the humbled ſoul made capable of faith; If (ſaith he) there be a meſſenger with him, an Interpreter, one among a thouſand to ſhew unto man his uprightneſs; the word is rectitudinem, or righteouſneſs, p. 282to wit, the righteouſneſs of faith, or which faith apprehends. As though the Miniſtry of the word were the proper means of faith. And ſo Matth. 28.19. Go ye, and teach all Nations (ſaith our Saviour unto his Apoſtles) the word in the Original is, make Diſciples; that is, by preaching beget men and women to the faith. And Mark 16.15, 16. Go ye into all the world, and preach the Goſpel to every Creature; (to every reaſonable Creature, Gentiles as well as Jewes) and obſerve what followes, He that believeth;] as though the preaching of the word were the only ordinary means for the begetting of faith. And in the ſame manner it followeth, 1 Tim. 3.16. and the ſame purpoſe, John 17.20 Rom. 1.15, 16. Now we come to the Grounds or Demonſtrations.

Reaſ. 1. The firſt Ground is, the unbelief which generally raignes in ſuch places and Congregations where the preaching of the Word is not. Examine thoſe places, and what ſhall we find that favours of faith? what groſs ignorance? what prophaneneſſe, and what worldlineſs may be obſerved in them? men and women living as though they had no ſouls, or as though the ſoul were mortal, and the body immortal; frugallity and worldly providence being the greateſt perfection p. 283aimed at. The very beſt in the places aforeſaid (who content themſelves without the preaching of the Word) ſuppoſing gain to be Godlinſs, 1 Tim. 6.5 thinking that he is Religious enough that ſtores up outward things for himſelf and poſterity. This is one Demonſtration to let us ſee, that the preaching of the Word is the only, ordinary, outward means for the begetting of faith; to wit, The general unbelief and fruits of it, which raign in thoſe places where this ordinance is not.

Reaſ. 2. The ſecond Ground. The oppoſition which is in thoſe perſons who have not faith, to the preaching of the word (eſpecially being plain and powerful:) To this purpoſe ſee 2 The. 3.2 (as though all unbelievers did oppoſe this Ordinance, and ſo they do in ſome kind or other) Hence it is that ſuch perſons have ſo many exceptions to the Miniſters of God and their families; for ſo ſometimes the perſons aforeſaid reach to the Miniſter by cauſeleſs carping at his Family, or by aggravating every weakneſs and infirmity of them in his Family. It may be ſome of them are more modeſt then to ſpeak againſt the Minſter himſelf; but they will labour his derogation, and to derogate from his pains by inveying againſt thoſe appertaining unto him, his Family, p. 284or Aſſociates. Hence it is likewiſe that the perſons aforeſaid do account the beſt kind of preaching, (to wit, plain and powerful) no better then fooliſhneſs, 1 Cor. 1.21. that they ſay, it was never good world ſince there was ſo much preaching; ſince ſo much preaching the times are grown hard, good houſe-keeping is laid down, and all merriment and joviality is gone out of the world. And hence it is, when they obſerve any forward to hear Sermons, that they ſay, they are mad, or will go mad, that all ſuch are hypocrites and diſſemblers, and of all people in the world, not to be truſted; brand them with the names of Puritans and Preciſians: Now this oppoſition in ſuch as have no faith, to the preaching of the word, is an evident Demonſtration that the preaching of the Word is the proper Ordinance for the begetting of faith: The preaching of the word oppoſeth unbelief, and unbelievers oppoſe it.

Reaſ. 3 The third Ground. The great conſcience that the miniſters of God, of all Ages have made to diſcharge this Duty; as do but ſee Jerem. 20.9. Acts 5.42. and 6.4. and 1 Corinth. 9.16. Wo be unto me (ſaith the Apoſtle) if I preach not the Goſpel, 2 Timoth. 4.2. And ſo at this day, the more conſcionable Miniſters are, the more they p. 285labour in the Word and Doctrine, the more diligent they are in preaching of the Word; they well knowing, that as this is a good means to perfect faith in thoſe that have it; why ſo, that it is the only ordinary means to beget faith, to make Satan to fall like lightning from Heaven, to enlarge the Kingdom of the Lord Jeſus.

Reaſ. 4. The fourth Ground. The high eſteem of the preaching of the Word by all ſuch as have faith (by all that are kindly Believers) except in times of diſſertion, thereby intimating that it was the only outward means of their faith: And from their high eſteem of this Ordinance it is that they do ſo frequently and fervently pray, that the Lord would more and more ſend forth Labourers into his harveſt; that they do ſo plot and project to live under a faithful and conſcionable Miniſtry: that they do ſo honour and reverence painful and conſcionable Miniſters; that they are ſo liberal and bountiful to them, that they do ſo grieve when any of their mouthes are ſtopped; that they are ſuch frequenters of Sermons. And hence it is that they do ſo ſtir up their Families, Friends, and Neighbours to partake of this Ordinance, Iſai. 2.3. Now this high eſteem that p. 286all true Believers have of the preaching of the Word, doth not a little demonſtrate the good they have received by it, to wit, Faith and Converſion.

Reaſ. 5. The fifth Ground. The experience of the bleſſings that have attended the preaching of the Word this way, to wit, for the begetting of faith. As conſider we firſt of particular perſons: 2. Of particular Churches.

1. Of particular Perſons, 1 Tim. 1.2. Tit. 1.4. 3 Joh. 4. Philem. ver. 10, 19. Nay, ſuch deſperate perſons coming in this way, as many of the Prieſts who had a chief hand in crucifying Chriſt, Acts 6.7. And ſome of the mocking Athenians, who held the Apoſtle Paul no better then a Babler, Acts 17.18.34.

2. Conſider we of particular Churches, as Acts 18.8. 1 Cor. 4.15. Galat. 3.2. Epheſ 1.13. Nay, all the particular perſons and Churches writ unto, their faith and converſion is aſcribed to the preaching of the Word, as the only outward means, as might eaſily be manifeſted.

Reaſ. 6. The ſixth Ground (which is ſufficient if there were no other.) The good pleaſure and appointment of God: He in his eternal Wiſdom hath ordained the preaching of the Word as the only, ordinary, outward p. 287means for the begetting of faith; as Iſai. 57.19. I create the fruit of the lips, peace, peace to him that is a far off, and to him that is near, ſaith the Lord. By Peace, peace, we are to underſtand abundance of peace, which is a fruit of faith: By the fruit of the lips, the Miniſtry of the Word. And obſerve the word Create, that is, I ordain: the meaning of all is, I ordain and appoint the Miniſtry of the Word as the only ordinary means of faith, the mother of true peace. And James 1.18. Of his own will begat he us with the word of truth. Why did he beget us to the Faith with the word of truth? Becauſe he would, becauſe he ſo pleaſed. And Rom. 10.17. So then, Faith cometh by hearing, and hearing by the word of God. How comes the hearing of the Word preached to be the meanes of faith, the only, ordinary, outward means of Faith? By the Word of God; that is to ſay, by the ordinance and appointment of God. And ſo 1 Corinth. 1.21. For after that in the wiſdome of God (this frame and Government of the world, wherein the wiſdom of God ſhineth ſo clearly) the world by wiſdom (to wit, by that wiſdom) knew not God; it pleaſed God by the fooliſhneſs of preaching (a means which the world holds fooliſh) to ſave them that believe. Firſt to p. 288beget faith in them by this means, and then by faith to ſave them. And to the ſame purpoſe are the places following, Luke 1.16. Acts 26.17, 18. and 2 Cor. 5.16, 19, 20. Thus you ſee that the point is very clear and evident that the preaching of the Word is the only, ordinary, outward meanes for the begetting of faith.

But before we come to the Application, we intend to anſwer ſome Queſtions and Objections.

Firſt, Two Queſtions. The firſt Queſtion, What Preaching is? 2. What are the ſignes of ſuch Preachers as are the moſt likely to beget faith in men and women?

Queſt. 1. What Preaching is?

Anſw. Preaching (in a general and large ſenſe) is to declare, or any wayes make known the will of God unto man. In this ſenſe every declaration of the will of God (be it by way of his Mercies, Judgments, or Creatures) may improperly be called Preaching, as Pſalm 19.1. And in this general and large ſenſe, Reading alſo may be called Preaching.

But Preaching in a more ſpecial and proper ſenſe is a publike action of the Miniſter, whereby he opens and expounds the Scriptures, and applies them to the uſe of his hearers: p. 289Nehem. 8.8. and 2 Tim. 2.15. This is the Preaching which our Saviour intends, Mark 16.15. and the Apoſtle Paul, 2 Tim. 4.2. and which the ſame Apoſtle implies, Rom. 10.17. as is plain, compared with ver. 14 of the ſame Chapter: and ſo that kind of preaching which the Catechiſm ſpeaks of, This kind of preaching being the only, ordinary, outward means for the begetting of faith.

Queſt. 2 What are the ſignes of ſuch Miniſters and Preachers, as are the moſt likely to beget faith in men and women?

A. 1. When Miniſters are laborious and induſtrious (hence it is that the Miniſters of God in Scripture are called Stewards, Huſbandmen, Labourers, Criers) when in their private ſtudies they give attendance to reading, 1 Tim. 4.13. when they are oft in the Pulpit, 2 Tim. 4.2. and there zealous, Iſai. 58.1. Such Preachers (as it were) compel men and women to come in.

2 When Miniſters are much given to Prayer, Acts 6.4. 1 Theſ. 3.10. Do but obſerve how fruitful the pains of ſuch are.

3 When Miniſters preach diſtinctly and plainly Jer. 15.19. 2 Tim. 2.15.

4 When they are of holy lives and converſation, Acts 11.24.

5 When they are much, but unjuſtly oppoſed p. 290and perſecuted by Satan and his inſtruments (ſo were all the Prophets and Apoſtles) this doth not a little enlarge them in their paines. Let but the people of God obſerve the fruit of a perſecuted Miniſtry.

6 Laſtly, When Miniſters already and formerly have been inſtruments to beget faith, the bleſſing of God hath formerly attended their paines this way; as the Apoſtle could tell the Corinthians, 1 Cor. 4.15. and 9.2. Thoſe that have begot to the faith, are likely ſtill to be inſtruments in that kind. Now we come to anſwer ſome Objections.

Object. 1. What will you ſay then of our Anceſtors and forefathers (that did not enjoy Preaching) what, did they all die without faith, and ſo conſequently, are they all damned?

Anſ. This were a very harſh and uncharitable cenſure: And yet firſt, it muſt needs be granted, that we in theſe times are much bound to God for the plentiful fruition of the Ordinary means, to wit, the preaching of the word. 2 That the caſe of the multitude in the times aforeſaid was very fearful and lamentable, according to theſe places of Scripture. Prov. 29.18. and Acts 17.30 The times of this ignorance God winked at, or regarded not; that p. 291is, cared not what became of them that lived in thoſe times: This the Apoſtle Paul ſpeakes of thoſe Gentiles that lived in thoſe times when the ordinarie means was not enjoyed. And Acts 18.10. As though where the Lord hath much people, many of his Elect; he doth uſe to ſend the Miniſtry of the word.

But notwithſtanding the premiſes, it cannot be denied, but that the Lord had ſome of his Elect in all ages; and no queſtion, did worke faith in every one of them, either by other means (when they did not enjoy the ordinary means) or elſe immediately. For in extraordinary times (when the ordinary means can neither be had for coſt nor labour) the Lord works extraordinarily, in ſo many as belong to election. As at this day he works in Elect infants (that are taken away by death before they come to years) and ſo in naturall fools, diſtracted people, and ſuch as are born deaf, belonging to election.

Object. 2 But may ſome man ſay, me thinks the reading of the …criptures ſhould be as good a means for the begetting of faith, as preaching.

Anſw. Firſt, I am ſo far from ſpeaking a word againſt the reading of the Scriptures, as I could earneſtly deſire that men and women p. 292were more frequent and conſtant in that exerciſe; that in private (as a part of their family and ſecret devotions) they would more diligently exerciſe themſelves in the reading of the Scriptures. And further, that they would make more conſcience of attending unto the Scriptures read in publick, and not do as ſome, who caſt not to come to the Church or Chappel untill the Miniſter be ready to go into the pulpit: The reading of the Scriptures privately, and the attending unto them read publickly, doth not a little prepare and further people to profit by preaching.

2. I anſwer, You do ill to compare reading with preaching; preaching being a more likely means of knowledg, and the encreaſe of every grace, then reading. A man comes into a Wardrope where many rich garments are folded up together in a narrow roome; this is ſomething: But theſe garments being unfolded and laid forth to his veiw particularly; this is a great deal more for his information and ſatisfaction: what is a heap of corne, to corn threſhed out, and ground? a loaf of bread in the lump, to a loaf divided and cut in pieces?

3. We muſt give that ordinance leave to be the ordinary means for the begetting of faith, p. 293which the Lord in his wiſedome hath appointed, 1 Cor. 1.21. It is Gods wiſdome, not ours, that muſt appoint the ordinary means of faith.

Now we come to the Application.

Ʋſe 1. For reprehenſion: Firſt, To reprove divers in the Miniſtry.

Firſt, Such as take upon them paſtorall charge and have no skill, no ability to divide the word, to expound and apply the Scriptures to their congregations: thoſe are they whom the ſpirit of God cals dumb dogs, Iſaiah 56 10. It is true indeed, many men and women praiſe and like well of ſuch Miniſters, ſay they are honeſt, quiet, and peaceable men, and would have all well with little adoe. But the truth is, they are but criers without voices, meſſengers without legs, and nurſes without milke; and to ſpeak plainly, no better then ſoul murderers. And were but the eies of their people opened, they would be ſo far from praiſing and likeing of ſuch Miniſters, as they would account them an heavy and intolerable curſe. Prov. 11.26.

Secondly, To reprove ſuch Miniſters as have miniſterial gifts, can preach, and yet ſeldome do. The former we may cal idol Miniſters, and theſe idle Miniſters: Do ſuch p. 294Miniſters take the beſt, and likelieſt courſe to beget faith in their hearers? do they imitate the Apoſtles? Acts 6.4. Do they in this ſlothfull way of theirs behave themſelves as Gods ſeedſmen? Eccleſ. 11.6. as Gods husbandmen? 1 Cor. 3.9. The husbandmans work (we know) is never at an end; Spring, Summer, Autumne, Winter; what vacation to him in any of theſe ſeaſons?

Thirdly, To reprove ſuch Miniſters as preach, and that frequently; but not to the capacities of their hearers, and ſo as in likelihood they may profit; with their quaint conceits, their mixture of languages, and their confuſed method, they only tickle the ears of their people, but are never likely to come near their hearts. The day of Penticoſt, when cloven tongues reſted upon the Apoſtles, Acts 2.6. They ſpeak to every man in his own language. And ſo Nehem. 8.8. 1 Cor. 2.1, 4. And Acts 14.1. Paul and Barnabas had a regard to the manner of their preaching; and ſee the effect of it; a plain methodicall, and powerfull preaching is the liklieſt to beget faith.

Fourthly, To reprove ſuch Miniſters as preach, and preach frequently, and plainly; but their lives are blemiſhed with ſome ſcandalous p. 295ſin or other they live in the practiſe of, Iſaiah 56.11, 12 I do not deny, but ſuch Miniſters may be Inſtruments to beget faith; yet

1. They are not in all points ſo qualified, as is fit the Miniſters of God ſhould be: Titus 1.7.

2. They cannot upon good grounds expect ſuch a bleſſing upon their pains, as holy Miniſters may; Acts 11.24. The bad life of a Preacher, doth not a little diſgrace Preaching, and hinder the powerful effect of it in the hearts of his Hearers; Rom. 2.21, 22, 24. 1 Sam. 2.17.

As this Uſe of Reproof doth extend it ſelf to Miniſters, ſo likewiſe to the people, or Hearers; divers of them being very careleſs of this Ordinance, (the plain and powerful Preaching of the word;) and ſo conſequently of faith: as

1. Such as live in places where this great bleſſing is, and yet do not value it, highly eſteem of it; and this they manifeſt divers wayes: 1. Being ſo ready to ſpeak evil of their painful Watch-men or at the leaſt ready to entertain evil reports of them, contrary to that 1 Tim. 5.19. 2. So unwilling to impart to their outward maintenance, contrary to that, Galatiuns 6.6. and 1 Cor. 9.11. p. 296See 2 Sam. 24.24. 3. By partaking of their pains ſo ſeldome: It may be ſometimes they will hear a Sermon (when they have little elſe to do,) but do not hear conſtantly; contrary to that, Prov. 8.34. and 2 Tim. 4.2. Preaching and hearing are Relatives, Miniſters muſt not Preach to the walls.

2. To reprove ſuch people, as live in places where Preaching is not, and yet do not caſt to remove to ſuch places, as where it may be enjoyed; and in the mean time, do not take pains upon the Sabbath and other dayes, to partake of this Ordinance where it may be had. Surely ſuch people little weigh the Doctrine in hand, neither the places of Scripture following, Prov. 29.18. Mat. 15.14.

3. To reprove ſuch people, as being to remove from one place to another, to ſettle their abode never enquire after this one thing neceſſary; or if they be to ſend their Chidren abroad, to live in this ſervice or that, never think of it, what Miniſter they ſhall live under, whether a dumb Dog, or a Preaching Miniſter. It may be, (nay no queſtion) if themſelves be to remove, they will enquire of the Ayre, Water, and other outward commodities and conveniences. And ſo for their Children, whether they ſhall be ſure to have p. 297their wages paid them, to have meat and drink enough: but for them or theirs, living under a conſcionable and painful Miniſtry, is no part of their care.

4. Eſpecially to reprove the prophaneneſs of ſuch as cry out, that it was never good world ſince there was ſo much Preaching, ſo many Preachers. That ſay, (or at the leaſt think) of all Callings and conditions of men, Preachers might be beſt ſpared. But how contrary theſe men are to God, do but ſee Jer. 3.17. Iſaiah 30.20. 2 Kin. 2.12. and 2 Chron. 17.9, 10. Thus much now for this Uſe of Reprehenſion.

Ʋſe 2. For Information. 1. To let us ſee how great cauſe we have to pity ſuch as do not enjoy the Preaching of the word; ſuch poor ſouls ſitting in darkneſs and the ſhadow of death: and ſo, little likelyhood of their attaining to the grace of faith; the Preaching of the Word being the onelyonly ordinary means that way, as we hear in the Doctrine. And the more to be pityed ſuch perſons be, becauſe they do ſo little pity themſelves; for who ſo little ſenſible of the want of Preaching, as they that have it not? Well, although they do not pity themſelves, yet let us (who know them to be the objects of pity) in pity to their poor ſouls, pray (and that earneſtly) p. 298for their ſupply this way, according to our Saviours example and command, Matthew 9.36. &c.

2. To let us ſee into the hopeful condition of ſuch as do enjoy this Ordinance, and conſtantly depend upon the ſame. If our friends, kindred live in ſuch places, where plain and powerful Preaching is, and they uſually partake of the ſame; (although for the preſent we conceive them in the eſtate of nature, and their way and courſe but carnal) why yet they are people of hope, and there is ſome probability of their converſions in due time. The principal end why the Lord doth ſend forth, and imploy his Miniſters, is to gather his Elect. And their ſending to places, doth argue the Lord to have of his Elect there. And why may not thy kindred and friends be of that number?

Ʋſe 3. For Exhortation. 1. To exhort Paſtors. 2. People.

1. Paſtors, that they would Preach, preach, preach; that they would be diligent in the duty of Preaching, ſeeing it is the onelyonly ordinary means for the gaining of ſouls, and for the winning of their people to God; and ſo they ſhall manifeſt, not onelyonly a great love and affection to their people, and Congregations, but likewiſe to themſelves: 1 Cor. 9.16. p. 299Dan. 12.3. Nay even to Chriſt himſelf, John 21.15. &c.

2. To exhort the People, that they would not appoint God by what means to beſtow faith upon them, but would ſubmit to his appointment and Ordinance. Then may a man aſſure himſelf of a bleſſing, when he ſeeketh it in the Ordinance of God, in that way which God hath chalked out and appointed for that end and purpoſe. Why doth bread nouriſh us, rather then the graſs of the field? It is Gods Ordinance. And if the Lord will have faith to enter by the ear, as at the firſt ſin did; let us not ſtand reaſoning with him, but ſubmit to his Ordinance. Oh therefore all men and women, that think they have ſouls, (and deſire the good of them) let them make out to this Ordinance upon the Sabbath, upon the Week-day; borrow ſome time of the particular calling; hear in ſeaſon, and out of ſeaſon; ſuffer not the body to ſterve the ſoul, the particular calling to ingroſs all your time from the general. Nay, call upon your families, friends, and neighbours this way, Iſaiah 2.3. As Philip called Nathaniel, Iohn 1.45. &c. And the woman of Samaria fetch'd her Neighbours to come to Chriſt, John 4.29. So let us excite and ſtir up one another to this Ordinance. And p. 300thus farre touching the firſt part of the firſt Member; faith cometh onelyonly by the Preaching of the word.

Now in the next place, the Catechiſme acquaints us with the principal outward means whereby faith is increaſed. 1. By the Preaching of the word, or the hearing of the word Preached. 2. By the adminiſtration of the Sacraments. 3. By Prayer.

The firſt outward means the Catechiſme mentions for faiths encreaſe, is the preaching of the word, in theſe words: And encreaſeth daily by it: And from this paſſage we commend this point of Doctrine.

Doct. As the preaching of the word is the onelyonly ordinary outward means for the begetting of faith, why ſo it is a very good means for the daily increaſe of faith. More briefly. The preaching of the word, or the hearing of the word preached, is a very good means for the daily encreaſe of faith.

This Ordinance is like to a kind, natural Mother, which giveth ſuck to the Child which ſhe hath brought forth; it being, not onelyonly the ſeed of faith, but likewiſe the daily food of it.

The Doctrine in hand is very evident, if ſo be we look into the Scriptures: as Epheſ. 4.11, 12. Romans 1.11. 1 Theſſalonians 3.10. p. 301Acts 14.21, 22. and 20.32. And 1 Pet. 2.2.

If we would have the point further argued,

1. Take we notice of the promiſe of God unto true Believers, conſtantly, and conſcionably depending on this Ordinance; Mark 4.24.

2. Of the great hunger and thirſt that is in true Believers unto this Ordinance, Job 23.12. Pſalm 27.4. Amos 8.12.

3. Conſult we with experience. Such Believers, as take all lawful occaſions, and fitting opportunities to partake of this Ordinance, do they not come on in faith, and the other graces of Gods Spirit? Pſalm 51.8. But ſuch of them as are more careleſs of this Ordinance, ſuffer ſloth, and every trivial impediment to hinder them from it, (at the leaſt on the week day;) is not their faith little, and languiſhing?

Object. But may ſome man ſay, Do you think that Sermons on the week day are to be attended and waited on?

Anſw. Yes, no queſtion, by all men and women that can poſſibly find time and leiſure from their particular callings, 2 Tim. 4.2. Acts 13.42. (in the ſpace betwixt that and the Sabbath, as it is in the Original.) And Luke 19.47, 48. And when they cannot partake p. 302of this Ordinance (on the week day) without the overthrow of their particular callings; yet ſurely then they ought to deſire after it, and to account them happy, that may take that liberty themſelves may not: as David (when he was hindred from Gods Publick Worſhip) doth expreſs himſelf, Pſal. 84.1, 2, 3, 4. Now we come to the Uſes.

Ʋſe 1. To reprove ſome that profeſs themſelves to have faith, but are too careleſs of partaking frequently of this Ordinance; any little ſickneſs, pain or cold keeping them from the Publick Aſſembly upon the Sabbath; and the leaſt worldly occaſion hindring them from it on the week day. Such perſons do not imitate David, Pſalm 27.4. nor Mary, Luke 10.39. but Martha. Such Profeſſors are not like to come on in faith, have little comfort of their faith, do not by their profeſſion much beautifie the Goſpel. And ſurely this neglect is one main cauſe, why many old Profeſſors, are but mean Proficients in knowledge, faith, and holy converſation; and why they are ſo outſtriped by young Profeſſors, that are more diligent in the uſe of this means: as Prov. 10.4. and 18.15. Theſe perſons may think themſelves wiſer then thoſe that are more forward; but when their faith comes to be ſoundly tryed, by any p. 303great affliction, they will (by woful experience) find the contrary: Fiery tryals are to be expected, and looked for of all Chriſtians; and then a great ſtock of faith will not ſtand a man in little ſtead.

Ʋſe 2. To incite and ſtir up all true Believers conſtantly to depend on this Ordinance, and if their particular callings be ſuch, as will not ſuffer them often (on the week day) to partake of it, why yet let them partake in affection; earneſtly deſire after this Manna, and bleſs God for the liberty that others have in this kind. It is true indeed, thoſe that are ſo forward this way, ſhall be called Preciſians, fools, and mad people, by the worldly wiſe; and that they will gad to Sermons, until they have made all away, and brought themſelves to beggery; but Wiſdome is juſtified of her Children: and if the like aſperſions (in the ſame caſe) were caſt upon the Head, well may the Members be contented; Mark 3.21. And for beggery which they object, let the true Believer rather hearken to Gods Spirit, then to thoſe Carpers and Cavillers, 1 Tim. 4.8. Pſal. 34.10. and Matth. 6.33.

Now that we may profit, more and more profit by partaking of this Ordinance, I will lay down ſome directions. 1. Some things p. 304muſt be done before we come to hear. 2. Some things in the act of hearing. 3. Some things after we have heard.

1. Some things muſt be done before we come to hear, as

1. We muſt come in hatred of all ſin. That this muſt be laboured and endeavoured, ſee Exek. 14 1. unto the ninth verſe. And 1 Pet. 2.1.2.

2. We muſt come with our hearts as empty of all worldly cares and thoughts, as poſſibly we can attain unto: Exod. 3.5. As Abraham, when he went to ſacrifice his ſon in the Mount, left his Aſs and his ſervants a good ſpace behind him; Gen. 22.5. So muſt we put away, and abandon our worldly thoughts and cares, when we come to hear the word; labour all we can to come with empty and free hearts this way.

3. We muſt come with humble hearts, and hungry appetites to this Ordinance, (being ſenſible of our great need of it, that we may be further builded up) Pſal. 25.9. Luke 1.53. and 1 Pet. 2.2.

4. We muſt come with a readineſs and willingneſs, to hear and learn every truth the Miniſtry of the word ſhall commend unto us, (as well one truth as another, ſuppoſe never ſo croſs to our humours) Acts 10.33. p. 305And ſo Miniſters are injoyned to teach, (as they have time and opportunity) Matth. 28.20. Acts 20.27.

5. We muſt come with a purpoſe and reſolution to obey and practiſe, ſo far as the Lord in his word ſhall reveal himſelf unto us, Pſal. 119.33, 34. John 7.17.

6. We muſt come in faith and confidence of a bleſſing upon our hearing, according as God hath promiſed, Iſaiah 55.3. and 57.19. Do we not know what the Lord hath ſaid of his word, Acts 20.32. James 1.21, Believe we this, and expect we the truth of it in our hearing.

7. Before we come, be we earneſt with the Lord by prayer, for a bleſſing upon our hearing. We muſt be earneſt in prayer for our Teachers. 1. That their lips may preſerve knowledge. 2. That they may be faithful, in delivering the whole Councel of God unto us. 3. That they may ſpeak powerfully to our conſciences; all which we have comprized, Col. 4.3.4. And then for ourſelves, that we may hear to edification, Iſaiah 48.17. Pſalm 119.18. If we muſt pray before the receiving of our bodily food, much more before the receiving the food of our ſouls.

8. In coming to hear the word, we muſt caſt to come timely, and not ſo foreſlow the p. 306time, as but to come to a piece of the Ordinance, Nehemiah 8.1. Luke 5.1, 2, 3. and Acts 10.33. Theſe things we have ſpoken of, muſt be done before our hearing of the word, in way of Preparation.

2. In our hearing of the word, ſome things muſt be laboured and endeavoured: As

1. You muſt ſet your ſelves as in Gods preſence, while you are hearing of his word, (and this will be a good means to prevent ſleeping, talking, reading gazing about, and all other unreverent behaviour.) See Pſalm 2.11. Eſpecially whiles we are ſerving him in the duties of his immediate worſhip. Thus Cornelius and his company, Acts 10.33.

2. In hearing of the word, we muſt attend diligently to what we hear; not ſuffering any part of that which is delivered to overſlip as, Revelations 2.7. Luke 9.44. and Acts 16.14.

3. In hearing of the word, we muſt labour to hear with underſtanding and judgement, Matth. 15.10. 1 Cor. 10.15. and 1 Theſ. 5.21.

4. In hearing of the word, we muſt labour to hear with affection and delight, Acts 2.41. Mark 12.37. This kind of hearing will not a little help our memories, nor a little p. 307encourage our Teachers, Pſal. 119.16. That this kind of hearing doth greatly encourage the Teacher, is evident by common experience.

5. In hearing of the word, we muſt apply to our ſelves, Matth. 19.25. Matth. 26.22. This is that which the Lord calls upon us for, Iſaiah 55.2 Hearken diligently unto me, and eat ye that which is good. The beſt food cannot nouriſh us, unleſs we take it, and eat it; neither the word, if we do not apply it. Theſe things to be done in hearing of the word, if ſo be we would profit by it.

Now we come to the things that muſt be done after the receiving of the word.

1. We ſhall find this no little help unto us, to confer one with another of the word we have heard, as ſoon as we depart the Publick Aſſembly; Gods people to repeat the Sermon one to another, and to confer of it (as they go home together) one with another, Pſalm 119.272. Pſalm 37.30, 31. Luke 24.15.

2. If ſo be we would profit by the word, we muſt meditate, and ſeriouſly think of that we have heard: All the things the bleſſed Virgin heard of Chriſt, ſee Luke 2.19, 51. So the good man is deſcribed, Pſalm 1.2. And David himſelf, Pſalm 119.15, 97. This is an p. 308excellent means to make the word our own and to grow by it.

3. Such as are Domeſtick Governors, (if ſo be they would have thoſe under them to profit by the word) after the Publick exerciſe (before they go to Family-Prayer in the evening) let them examine their Family, touching what they have heard that day in Publick, confer with them of the word they have heard, repeat it unto them, Deut. 6.6, 7. Thus our Saviour with his Family, Mat. 13.51. Mark 4.34.

4. Be we earneſt with the Lord in Family, and ſecret Prayer, to write his word in our hearts, and to give us a kindly digeſtion of it; it being Prayer, both before hearing, and after, that muſt ſanctifie this Spiritual food unto us. And in Prayer, remember we to be earneſt for the good (every way) of thoſe faithful Inſtruments, of whoſe pains we have partaked; 1 Theſ. 5.25. Heb. 13.18.

5. A fift thing after hearing, (if we doubt of any thing we have heard) Let us in a reverent and humble manner, repair to the Miniſter for ſatisfaction and reſolution; Mat. 13.38. and 19.10. Mark 7.17.

6. Sixtly and laſtly, Let us preſently ſet upon the practiſe of that we have heard, (this being the end of all our hearing) p. 309Pſalm 119.60. Deut. 5.1. James 1.22. &c. And thus we have done with the firſt Member of the fifth Principle.

MEMBER II. As alſo by the Adminiſtration of the Sacraments.

NOw we come to the ſecond Member of the fift Principle, which acquaints us with another good means whereby faith is encreaſed; to wit, the Adminiſtration of the Sacraments, in theſe words: As alſo by the Adminiſtration of the Sacraments.

But before we come to ſpeak of the Sacraments particularly, we intend (by way of introduction) ſome queſtions of Sacraments in general: As 1. In what they agree with the word, and in what they differ from it. 2. What Sacraments are. 3. What are the ends of Sacraments. 4. What are the parts of a Sacrament. 5. The union of the 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 p. 310anſwered, 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.

p. 3114. The word pertaineth to all; the Sacraments onelyonly 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 ſig…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 repromiſing 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 p. 312then 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. p. 313Hence 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 onelyonly to repreſent and reſemble Chriſt and his benefits, but likewiſe as an Inſtrument and Channel to p. 314convey 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 p. 315ſutably: 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 onelyonly 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. OnelyOnly two: Baptiſm and the Lords Supper; the former ſucceeding Circumoiſion, the latter the Paſſeover. And both theſe as durable as the Church; to p. 316continue as long as a Church upon earth. Theſe queſtions of Sacraments in general, being anſwered, we ſhall come more clearly to ſpeak of either Sacrament particularly. But before that, we intend ſome Application of what hath been delivered.

Ʋſe 1. For Repnehenſion. To reprove the Papiſts.

1. For corrupting and adulterating the true Sacraments; as Baptiſm, with their Cream, Spittle, and divers other inventions. And the Sacrament of the Supper, they turning it into a Sacrifice Propitiatory for the quick and the dead.

2. To reprove them for their falſe Coin, they having deviſed five Sacraments of their own; as Orders, Marriagid, Confirmation, Ʋnction, Penance. And thus in the caſe of Sacraments they adde, and adulterate; a woful Religion! they muſt needs erre much as touching the Covenant, when they are ſo left to themſelves in regard of the Seales.

Ʋſe 2. For information.

1. To inform us touching the great goodneſs and bounty of G d towards his Church and people; not onelyonly to afford them his Word, but likewiſe his Sacraments; all means for their Spiritual good, all means for their being, and wee being in grace.

p. 3172. To inform us touching the neceſſity of faith, If ſo be we would receive any good by Sacraments: it being that, and that onelyonly, which diſcerns, and laies hold upon the thing ſignified. It is not the eye and hand of the body, that can ſee and apply Chriſt; they can but extend to the ſign: that which is Spiritual, muſt be Spiritually received. Alas, the wicked and unbelievers, do but receive the outward Elements, and to their further condemnations.

Ʋſe 3. For examination. In Sacraments, as the Lord ſwears to us, ſo we to him; he to be our God for all good unto us; and we unto him, to be his dutiful and obedient people. But how is the Covenant kept on our part? Where is our living by faith, our growing in mortification, in ſelf-denial? Where is our courage for Gods truth, our zeal for his glory, our love to his Saints? Try we, try we how far we have broken our Covenant; be we aſhamed of it, bewail we it, and labour we amendment. Alas! the moſt, they reſt in the thing done, in a bare formality, little ſtir up themſelves to make good their promiſe ratified by ſolemn oath; nay, are not earneſt with the Lord to enable them this way. Thus much touching Sacraments in general.

p. 318We come now to ſpeak of the two Sacraments particularly. And firſt of Baptiſm, and (going along with the Catechiſm) in this form of Doctrine.

Doct. The Sacrament of Baptiſm, is a good outward means for the increaſe of faith. The Point is proved by theſe Scriptures; Matth. 28.19. Mark 16.16. Acts 8.37. & 10.47. and Acts 18.8.

Reaſ. 1. Taken from the nature of Sacraments in general; they are not onelyonly ſignes, but ſeales; the Lords greateſt means for the confirmation and increaſe of his peoples faith; he in them (as it were) taking oath for their full ſecurity, Heb. 6.17, 18. So the Lord is pleaſed to condeſcend to our weakneſs, and our belief; as (for the ſupport and encreaſe of our faith) he doth not onelyonly afford us his Promiſe, but Oath; not onelyonly his Covenant, but Seales.

Reaſ. 2. Taken from the Sacrament that Baptiſm ſucceeds, to wit, Circumciſion; Circumciſion was a good outward means to confirm and encreaſe faith, Rom. 4.11. and then can Baptiſm be of leſs uſe and efficacy?

Before we come to the uſe of the Doctrine, we intend to anſwer divers queſtions concerning Baptiſm.

p. 3191. What Baptiſm is. 2. The ends of it. 3. The parts of it. 4. The neceſſity of it. And 5. The efficacy of it.

Queſt. 1. What Baptiſm is?

Anſw. It is the firſt Sacrament of the Goſpel, whereby we are waſhed with water, in the Name of the Father the Son, and the Holy Ghoſt; to ſignifie and ſeal our ingrafting into Chriſt, our communion with Chriſt, our new obedience, and admiſſion into the viſible Church. Somewhat to open this deſcription:

1. We ſay, It is the firſt Sacrament of the Goſpel; becauſe it is to precede the Lords Supper. The ſons and daughters of men, are firſt to be baptized, before they approach, or ſhould be admitted to the Lords Supper: that is, no unbaptized perſon ſhould adventure, or ought to be admitted to the Lords Table.

2. We ſay, Whereby we are waſhed with water; for ſo the word Baptiſm ſignifies, a dipping in water, or ſprinkling with water.

3. We ſay, In the Name of the Father, the Sonne, and the Holy Ghoſt: this being the very form of Baptiſm that muſt be obſerved. And for the meaning of theſe words, In the Name of the Father, of the p. 320Sonne, and of the Holy Ghoſt; it is as much as to ſay, as that the Party baptized, is conſecrated to the worſhip and ſervice of the Trinity.

4. We ſay, To ſignifie and ſeal our ingrafting into Chriſt, Gal. 3.27.

5. To ſignifie and ſeal our communion with Chriſt: That is to ſay, to ſignifie and ſeal that we are made partakers of Chriſt and his benefits, Acts 2.38. Rom. 6.3.

6. To ſignifie and ſeal our new obedience, Mat. 3.7, 8. 1 Pet. 3.21.

7. Laſtly we ſay, to ſignifie and ſeal our admiſſion into the viſible Church: As this was one end of Circumciſion, ſo likewiſe it is of Baptiſm, which ſucceeds Circumciſion: Thus Saul was admitted into the viſible Church, Acts 9.18. The Jailor and his Family, Acts 16.33.

Queſt. 2. What are the ends of Baptiſm?

Anſw. There be divers ends of Baptiſm:

1. That this and that Party might be admitted Members of the viſible Church, John 4.1. as though Baptiſm were an outward mark of a Diſciple, and a means of admitting into the viſible Church.

2. That it might be a pledge unto p. 321us of our ingrafting into Chriſt, the remiſſion of our ſinnes, and Regeneration; Galatians 3.27. Acts 22.16. and Titus 3.5.

3. That it might be a teſtification of our duty towards God, and a binding of us to perform obedience unto him; and therefore Mark 1.4. it is called the Baptiſm of repentance, or of amendment of life. And Luke 3.7, 8, 12.

4. That ſo we might be put in mind of afflictions, our ſupportation in them, and deliverance out of them; (we being dipped in the water, or ſprinkled with water, but not drowned) afflictions (as we may ſee Matth. 20.22.) are ſometimes termed by the name of Baptiſm.

5. That it might ſignifie the unity of the Church, and might be a means of the ſame, 1 Cor. 12.…3. Ephe…. 4.5.

…ueſt. 3. What are the parts of Baptiſm?

Anſw. They are either outward, or inward. The outward is the ſign, and the word. The ſign is the element of Water, and the Sacramental action on the Miniſters part, and on the Receivers part; the Sacramentall action on the Miniſters part, is, not only his waſhing of the Party with water, but p. 322likewiſe his putting the Party into the water, or towards the water; his continuing the Party in the water, or towards the water; and his taking the Party out of the water, 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 p. 323in 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.

p. 3242. 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 o… Baptiſm?

Anſw. It is onelyonly effectual unto the Elect, and at what time the Lord ſees the fitteſt, and the beſt.

Now we come to the Uſes:

Ʋſe 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 p. 325it 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 onelyonly 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 p. 326to 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 p. 327Jewiſh 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.

Ʋſe 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.

p. 328Object. But did not Zipporah circumciſe her child? Exod. 4.24. &c.

Anſw. The Queſtion is not what ſhe did? but …hether ſhe did well or no? In all probability, not: Firſt, becauſe ſhe ſeems (her husband being untowardly weak) to prevent his doing of it. 2 She doing it in anger: And 3 With contempt of Circumciſion. But that it is unlawful for women to baptize, is evident, 1 Cor. 14.34. the Apoſtle, not permitting a woman to teach miniſterially. And if not to teach, why then not to baptize (baptizing being a Miniſterial action as well as preaching.) Therefore ſuch women as have been guilty this way, have great cauſe to humble themſelves.

3 To reprove the moſt parents, few of them endeavouring to preſent their children to baptiſm as they ought.

1 N…t conſidering (and bewailing it) that they have been inſtruments to convey ſin and death to their children.

2. Not examining themſelves whether they be in the Covenant or no, and ſo their children infolded and comprehended, Gen. 17.7. Acts 2.39.

4 Not earneſt with the Lord by Prayer, to remember his Covenant with them and theirs, and to make it good to them and theirs.

p. 3294. Not ſtirring up their faith to apprehend the Promiſe for themſelves and children.

5 Not rejoicing to ſee their children admitted into the viſible Church; nay, to ſee their ingrafting into Chriſt confirmed & ſealed by Baptiſm. Alas, the moſt Parents make a meer complement and matter of form of it: and when it is over, ſuffer their children (elder and younger) to run riot, never urging them with the Covenant on their part.

4. To reprove ſuch perſons, as when Baptiſm is to be adminiſtred (without any extraordinary occaſion) depart the Congregation before, not ſtaying until the Ordinance be ſolemnized: As though they were unwilling to be put in mind of Gods Covenant with themſelves in Baptiſm, the great benefits ſealed unto them in the ſame: or rather, as though they had no mind to be remembred of their own Covenant made with God in Baptiſm, as deſirous to make good the ſame: nay, hereby demonſtrating themſelves to have no voice in admitting others into the viſible Church; or ſeeming by their careleſs departure not to value their priviledge: Nay, hereby denying to do that office for others, which others have done for them, to wit, to p. 330help in prayer for the party or parties to be baptized.

5. To reprove divers of Gods people, too ſeldom calling to mind their Baptiſm (the Solemn Covenant in that Ordinance ratified and confirmed betwixt God and themſelves) And this is one reaſon why they are ſo weakly aſſured of Gods favour, and of ſins remiſſion; why their corruptions are ſo ſtrong and unmortified; why their Graces are ſo weak and out of exerciſe; why they have no more power and might againſt all their Spiritual enemies; why (after a fall) they are ſo long in recovering and raiſing up again; not ſpeedily conſidering that Baptiſm (although but once adminiſtred) extends to all ſins, paſt, preſent and to come.

6. To reprove the moſt Baptized perſons; having the badge of Chriſtians, but living like Infidels: the mark of God in their foreheads, but the mark of the Divel in their lives and converſations; never ſeriouſly conſider the ſolemn Oath they took to God in Baptiſm; there ſwearing that they would renounce the fleſh, the world, and the Divel; how they there conſecrated themſelves to God, but live as though they had then conſecrated themſelves to the Divel: Chriſtians in name, but the Divels ſlaves in deed, p. 331living in all manner of diſobedience and impiety, having taken Gods Preſs-money, but living to fight againſt Him, his Miniſters, his People, his Ordinances, his Laws. But let thoſe forſworn runagates know, that a woful Strappado attends them in this life and in the life to come. So much for this Uſe of Reprehenſion.

Ʋſe 3. For Tryal and Examination; Whether we be inwardly baptized or no, whether we find the efficacy and power of Baptiſm in ſome meaſure, or no: If we do not, it is not the outward Baptiſm that will ſerve the turne. It was the manner of the Jews to ſtand much upon outward priviledges Jer. 7.4. Mat. 3.9. Rom. 2.25. and ſo we divers of us, ſtand much upon our outward Baptiſm; but if we be not inwardly baptized, we are no better (in Gods eſteem and account) then Turks and Infidels: and if we live and die without inward Baptiſm, our outward Baptiſm ſhall but aggravate our condemnations. Outward Baptiſm (it is true,) is the Seal of Regeneration, but the Word is the ſeed of it: therefore try and examine we what work the Miniſtry of Gods Word hath had in our hearts, whether by this immortal ſeed, we be begotten to God or no, 1 Cor. 4.15. Epheſ. 1.13. 1 Pet. 1.23. Obſerve we what effect the Miniſtry p. 332of the Word hath had in us: what new light hath it brought into our minds, what new quality into our wills; what change hath it wrought in our affections and converſations? Eſpecially examine we our affections: Firſt, What love is there in us to God? Do we ſo love him, as we muſt needs be often chattering unto him, calling him Father affectionately? Gal. 4.6. 2. What love to Gods word and the Meſſengers of it? Job 23.12. 1 Pet. 2.2. Acts 16.15. Gal. 4.15. Many that ſtand much upon their outward Baptiſm, have no affection to the Word and the conſcionable Miniſters of it; they cry out, There was never good world ſince there was ſo much preaching. But where is the power and efficacy of the baptiſm of ſuch? 3 What love to the People of God? 1 John 3.14. But many a baptized perſon (of all people) cannot endure them. Well, do we obſerve the renewing and change aforeſaid to be wrought in us? then we are baptized with the Holy Ghoſt. Can we demonſtrate our true Converſion by the Word? then the Seal is properly ours. The more lively we feel the new Creature in us; the more we find the power and efficacy of baptiſm.

Ʋſe 4 For Exhortation: 1. Te exhort Parents in preſenting their children to baptiſm, p. 333to examine themſelves whether they themſelves ever came into the Covenant by an actual faith or no: If they have not, let them labour for faith by a conſtant dependance upon the Miniſtry of the word: To preſent a child for the Seal of Regeneration, and themſelves to be in the eſtate of nature; alas, what comfort can it afford unto them? A man to bring his child for the Seal of that which himſelf hath not, nay, which he hath no affection unto; Is it not an uncomfortable piece of buſineſs? But …f the parents be come into the Covenant by an actual faith; why then, let them make uſe of their faith in this buſineſs.

Firſt, By calling to remembrance the free and gracious Covenant which God hath made with them and theirs, Gen. 17 7 Acts 2.39. that although their child, or children (by natural generation) be lumps of ſin, and under wrath, yet in regard of Gods Covenant and free acceptation, they are beloved, holy, and bleſſed.

2 By being earneſt with the Lord to make this Ordinance effectual to their child in his own good time.

3 By apprehending and faſtning upon the Promiſe for them and theirs.

4 By rejoicing to ſee the livery of p. 334Chriſt 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 p. 335raiſing them up to newneſs of life. To this purpo…e let them be earneſt with the Lord in praye… as well as they can, follow hard after the p…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.

p. 336Now 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 p. 337of 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, p. 338nay 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 p. 339ſupper 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 p. 340drinking of them for our nouriſhment unto eternal life.

Queſt. 4 What is to be done of us, that in the uſe of this ordinance our faith may be encreaſed?

Anſw. Something we muſt do before receiving; ſomething in and about the act of receiving. And ſomething after we have received.

1. For the firſt part of the anſwer; what we muſt do before our receiving. This the Apoſtle acquaints us with 1 Cor. 11.28. Let a man examine himſelf, and ſo let him eat of that bread, and drink of that cup. Now we are to know, that when the Apoſtle ſaith, let a man examine himſelf, he doth not leave it to our choice and diſcretion; as let a man examine himſelf, if he ſo pleaſe. But the Apoſtle ſpeaks imperatively; that is, I injoyn and command from the Lord every one, before they receive, to practice this duty of ſelf-examination; that they ſequeſter themſelves from all other occaſions, and in their thoughts make choice of fit time and place, and ſo ſeriouſly fall upon this buſineſſe. And if it be demanded, what we muſt examine our ſelves of or about. I anſwer, firſt, whether we have ſome meaſure of ſaving faith or no. For firſt if we have no meaſure of this p. 341grace, how can we expect an encreaſe of it by the Sacrament; an encreaſe of that we are not at all poſſeſſed of? 2. If we have no meaſure of this grace, what have we to do at the Supper of the Lord? it being an ordinance to confirm and ſtrengthen faith where it is already begun, and not to begin it where it is not.

3. If upon ſerious examination we find no meaſure of this grace begun in us, hereby we ſhall (or at leaſt ſhould) be occaſioned more earneſtly and conſtantly to depend upon the miniſtry of the word, that this grace may be wrought in us, and ſo in time, we fitted to approach to the Lords Table. And 4. If upon examination it appear we have ſome meaſure of this grace; hereby we ſhall not only be encouraged to preſent our ſelves at the Lords Table; but hereby likewiſe, not only this grace of faith, but all other graces (fitting a worthy communiacant) wil be pointed, quickned, and ſtirred up in us; that ſo we may more profitably and comfortably receive. And this is one main reaſon why this duty of ſelf-examination muſt be renewed as oft as we partake at the Lords Table, it being an excellent means to quicken and ſet on work the graces of Gods ſpirit, that ſo we may receive more worthily. Now in affirming, a man muſt examine himſelf before he partake p. 342at the Lords Table; it is not our purpoſe to juſtle out ſelf-examination at other times; as though a man were never to examine himſelf but then: For he that doth not practiſe a weekly, nay, daily examination, it is to be feared, will be far to ſeek in this Duty, when he ſhould by it prepare himſelf to the Sacrament. Although we make ſome difference betwixt the weekly or daily examination, and the examination before the Sacramen…, the former being but a reviewing and conſidering of our daily diſobedience and unkind dealing with the Lord, every way ſo kind and gracious unto us, the better to prepare and fit to ſecret prayer: But the latter being a tryal of our ſelves, how we are qualified as fitting Communicants.

Now to lay down ſome Marks and Signes of a true ſaving faith; 1 Do we obſerve our ſelves very ſhort in this Grace; and is it a trouble and grief unto us? Mark 9.24. Many ſpeak of a good faith they have had ever ſince they were born, and thank God they have alwayes been freed from doubting; but ſuch perſons are farre from a true ſaving faith. But if upon a true ſight and ſenſe of our miſery wee would faine apply Chriſt, and the promiſe of pardon and forgiveneſs in and through him, grieve becauſe we p. 343can come no nearer Chriſt, and can get him no nearer unto us. This is a good ſigne.

2. What means do we uſe that we may grow in faith? Do we pray earneſtly for an encreaſe of it? Luke 17.5. many ſeldome or never employ themſelves this way, ſeldome or never pray for faith; an ill ſigne, whatſoever they think of themſelves. 2. Do we earneſtly hunger and thirſt after the miniſtry of the Word, that ſo we may grow in this grace? 1 Pet. 2.2 Divers regard not this ordinance, are very indifferent whether they partake of it or no: This is a very bad ſigne. 3. Do we love a Saint, as a Saint; even a poor man or woman that we perſwade our ſelves to be truly religious and godly, better then the richeſt man or woman irreligious or ungodly? 1 John 3.14. Pſal. 16.2, 3. Many perſons, of all people, they cannot away with the forward in religion, have not a good word for them; a very ill ſigne, 4. Is there in us an earneſt endeavour after univerſal obedience? although we daily take up our arrows ſhort, yet we do not favour our ſelves in this known ſin or that, but mourn for it, ſtrive againſt it (although the corruption inward and unknown to others) Pſal. 18.23. and 119.101. Heb. 13.18. But if our courſe be uneven; we obey in ſome things, but p. 344have no care to obey in other things, in all things; it is an ill ſigne; Mark 6.20. And ſuch is the obedience of the moſt.

This is the firſt thing we muſt examine our ſelves of and about, to wit, whether we have ſaving faith or no: which if we have not ſome meaſure of we have nothing to do at the Lords Table; but if we come, come upon our perill; and to the great indangering of our ſelves. And yet ſuch perſons muſt not ſit downe ſatisfied without the Sacrament, but muſt earneſtly (in the uſe of all other means) labour for faith, that ſo at the length they may warrantably and comfortably partake of this ordinance. This I ſay, is the firſt thing we muſt examine our ſelves of and about, before our receiving, Whether we have ſome meaſure of ſaving faith or no.

2. The ſecond thing, we muſt examine our ſelves of and about, before we partake at the Lords Table (if ſo be we be ſuch as have formerly, and heretofore worthily received) is how we have profited in faith and other graces ſince the laſt time we received. The Lords Table is a feaſt of growth, and the Lord expects at our hands that the oftner we come to his Table, the more we ſhould come on in grace. Now if upon examination we find our ſelves to grow, we may come with the p. 345more boldneſſe and courage, that ſo we may ſtill make a further progreſſe (our experience of receiving good at this feaſt, putting us on.) But if ſo be upon examination, we find our ſelves to have been bad proficients, have ſuffered grace to go out of exerciſe, this or that corruption to get head, we muſt be the more humbled and dejected. And the greater our ſlips and falls have been, the more to make our hearts ſoft and tender by courſes of humiliation; the more earneſt we muſt be with the Lord for pardon and forgiveneſſe, and that he would bleſſe our approaching unto, and proceeding at his table, that ſo we 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 p. 346do 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 allſufficient 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 p. 347hand. 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 p. 348thoughts 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 p. 349holy 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.

Ʋſe 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. p. 3501. 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.

Ʋſe 2 To reprove divers perſons. 1. All ſuch as adventure to this Sacrament, not being qualified with ſaving faith; How can p. 351ſuch 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 is, they have no call unto it; but in coming, they partake unworthily in a high degree. If ſuch as are true believers may partake unworthily (as is very evident in the example of the Corinthians, 1 Cor. 11.17. &c.) How unworthily do they partake? alas, what do all ſuch when they receive, but exceedingly prophane this holy ordinance? And that this is no little ſin, do but ſee 1 Cor. 11.27. that is, guilty of the death of Chriſt. Now it is a great ſin to be guilty of the death of any man; but to be guilty of the death of an innocent man, of the death of the innocent Lamb of God, of his death who was God as well as man; how foul and horrible a crime is this? If the death of Abel did lie ſo heavily upon the conſcience of Cain, Gen. 4.13. How ſhould the death of the Son of God lie heavy upon their conſciences that are guilty thereof? And the Apoſtle tels us, to receive unworthily (as they muſt needs do in a high degree, that have no meaſure of ſaving faith) is to be guilty of the death of Chriſt: His meaning is, that all ſuch as receive unworthily; doe (upon the matter) conſent unto the horrible fact of Judas, and the Jewes, p. 352in their crucifying of Chriſt. But this is the miſery, that men and women will not beleeve the word of God, but their own thoughts, and conceits; what they will ſay, or at leaſt think. Are we not baptized perſons? Do we not profeſs the Goſpel? Do we not come to the Church? And do we not come in our intents and meanings, to receive good at the Lords Table? And will you make us guilty of the ſame ſin that Judas and the Jewes were in their crucifying of Chriſt, and to conſent to that bloodie and horrible fact of theirs?

I anſwer, the Apoſtle affirms no leſſe of all unworthy receivers. And it is an undoubted truth which you have heard; that all who are not qualified with ſome meaſure of ſaving faith, receive unworthily in a high degree.

1. Oh then, firſt we ſee all perſons groſly ignorant (coming to the Lords Supper) to be in a woful caſe; there can be no ſaving faith in ſuch: this faith ever preſuppoſing ſome meaſure of knowledg in the myſteries of religion. Alas! how many approach to this Sacrament, and cannot tell what a Sacrament is; what this Sacrament is; what are the ends why this Sacrament was ordained; neither how it ſhould be received?

p. 3532. See we all p…ophane perſons (coming to this Sacrament) to be in a lamentable caſe; I mean ſwearers, drunkards, whoremaſters, prophaners of the Sabbath; &c. It being plain, that ſuch have no meaſure of the grace aforeſaid; ſaving faith ever purifying the heart, Act. 15.9. And if the heart be in ſome meaſure clean, it will appear in the life.

3. See we many others (partaking at the Lords Table) to be in a wofull caſe, ſuch as have ſome meaſure of knowledg; and it may be are of civil converſation. But they are inward oppoſers of ſincere preaching, and ſo of ſincere profeſſors; they would either have no preaching at all, or elſe eſpecially approve of that which doth the moſt tickle the ear. And ſo for profeſſors of religion that are forward, they have no mind, no affection unto them; think they are but half witted people, factious, and turbulent; have no delight in their company. Now ſuch perſons are far from the grace aforeſaid. And this one thing I would have you to take notice of; many we have, that are very forward after the Sacrament in their kind, needs they muſt receive at Eaſter however; and yet have no deſire after the powerfull preaching of the Word, care not much whether they ever hear a powerfull p. 354Sermon or no. That that we would give you to underſtand of ſuch perſons, is this; that their deſire after the Sacrament is not a kindly deſire, and from Gods Spirit; but a popiſh, prepoſterous, and corrupt deſire. Thus we have reproved the unregenerate and unbeleevers adventuring to the Lords Table; and as you have ſeen their ſin, 1 Cor. 11.27. ſo you may the puniſhment attending them for the ſame, ver. 29. that is, Judgment; temporall, eternall, if they do not truly and ſeriouſly repent for it.

The ſecond branch of this uſe of reproofe extends it ſelf to divers who are qualified with ſome meaſure of ſaving faith. Firſt, (the Lords Supper being ſuch an excellent means to encreaſe and confirme faith) that they do no more frequent it; when as they might often partake conſcionably, and comfortably; no impediment being in the way but their ignorance, ſloth, or this needleſſe fear, or that. 1. Their ignorance, not throughly receiving information what an excellent help this would be to their faith and other graces: and how the Lord commands them to receive often; 1 Cor. 11.6. As for other ends, ſo to ſh…w forth Chriſts death untill his coming to judgment. Or 2. Their ſloth; they being unwilling to ſet upon that preparation p. 35which is required of thoſe that receive worthily: as though this were ſo difficult a thing to thoſe that uſe a daily examination, and upon occaſion inure themſelves to courſes of humiliation. Or 3, This or that needleſſe fear: As haply, becauſe their faith is ſo little, and therfore that they ſhould not receive worthily: Whereas this ſhould greatly induce them to haſten to this feaſt of fulneſs for the ſtrengthening and encreaſe of that they complain to be ſo little: the Sacrament being the proper portion of ſuch, eſpecially belonging unto thoſe truely ſenſible of their wants. If we look at the firſt celebration of this ordinance, we ſhall upon examination find, that our Saviour did adminiſter to thoſe that were far from perfection; nay full of infirmities. And thus we reprove divers true beleevers 1. for not coming oft enough to the Lords Supper, no juſt impediment lying in their way. 2. To reprove divers true believers, who come (and it may be frequently) to the Sacrament; but it is in a cuſtomary way, a ſleepy careleſſe way, do not reexamine their faith, do not (by extraordinary prayer) ſo ſtir up their graces, as befits them in the act of receiving, do not earneſtly labour ſpirituall conſideration; ſummon their outward ſenſes and inward affections to attend p. 356the whole buſineſſe in hand. And after they have received, little obſerve the fruit of their receiving: Now ſuch are to know, that partaking in this manner at the Lords Table, they partake unworthily in a degree. And hence it comes to paſſe, that they are ſo far from gaining ſpiritual ſtrength by this ordinance, as they occaſion the Lord to bring divers temporall judgments upon them; as we may ſee in the Corinthians, 1 Cor. 11.30. Oh therefore let all ſuch know, they have great cauſe to mourn for what is paſt, and better to look to the matter for time to come. And thus we have done with the uſe of reproof.

Ʋſe 3 For Exhortation. 1. To exhort all ſuch as have not ſome meaſure of ſaving faith, earneſtly to labour after 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 p. 357muſt 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 foreign here implies foreign; 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 p. 358and 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 p. 359receiving, 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 p. 354the 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. Its 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.

p. 355MEMBER 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, p. 362Epheſ. 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.

Ʋſe 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 we uſe to pray? then in Prayer are we earneſt after faith for an encreaſe of this grace? Many in prayer are more for temporal things then Spiritual: but this is to pray in a carnal manner. And divers in prayer that beg ſpiritual Bleſſings, and yet ſue for them but in a carnal way; not ſeeing any beauty and excellency in them, neither finding any taſte or relliſh in them; but only becauſe they are convinced they cannot be ſaved without them. So then the Queſtion is. Whether in Prayer we be more earneſt for faith, and the other Graces of Gods Spirit, then for Temporal Bleſſings. And then in ſuing for ſpiritual p. 363Bleſſings; whether the beauty we ſee in them, and relliſh we find in them, do much induce and move us to be earneſt at the Throne of Grace for them.

3. Do we uſe Prayer? and in prayer are we earneſt for faith in the manner aforeſaid? obſerve we then the fruit of our praying, Pſal. 85.8. He will ſpeak peace to his Saints; to wit, by ſtirring up and encreaſing their faith. Surely, ſuing for faith, as aforeſaid, we ſhall (upon examination) find an encreaſe of it. And this is the great wheel in the Clock; come on in this grace, and come on in every ſanctifying and ſaving grace.

Ʋſe 2. For Inquiſition. Seeing Prayer is one good means to encreaſe faith, to enquire into the Doctrine of Prayer. As firſt, What Prayer is, and the parts of it? 2. The neceſſity of prayer, and the Motives to it. 3. The Objections againſt Prayer, and the Anſwers of them. 4. The Qualifications of true and acceptable prayer.

Firſt, What prayer is, and the parts of it?

Anſw. We are not now ſpeaking of the requeſts and ſuits we make one to another (in our civil converſe here in the world) which may be called civil prayer. But of Religious p. 358Praier which we thus deſcribe. It is an opening of the deſire of the heart, or a pouring out of the foul to the Lord. 1. I ſay, It is an opening of the deſire of the heart, or a pouring out of the ſoul. See Pſal. 62.8. 1 Sam. 1.15.

2. I ſay, It is a pouring out of the ſoul to the Lord, he only being the object of religious praier: it is he and he only that ſees and knows the heart: he and he only which is preſent in all places, to hear the praiers of all his people: he and he only which is Almighty to help.

Now the Parts of praier. In Scripture we find divers diviſions of prayer: but in 1 Tim. 2.1. we have the parts of praier punctually laid down: 1. Supplication. 2. Precation, or petition. 3. Interceſſion. 4. Thankſgiving. By ſupplication we underſtand humble ſuit to the Lord for his favour, and pardon of ſin; and in this part of praier, we have the confeſſion of ſin implied. By precation or petition, the ſecond part of praier, we underſtand a begging of all other things needful for ſoul and body. By Interceſſion, the third part of praier, we do not underſtand an entreating for others (as divers interpretors doe) for not only this part of praier, but all the parts of praier are here injoyned to be performed, as in the behalf p. 359of our ſelves, why ſo in the behalf of others. But we underſtand by it a contending with God for the prevention and removall of judgment. By Thankſgiving, the laſt part of praier, we underſtand a rendring praiſe to God for his bleſſings and mercies. Thus then we ſee that prayer conſiſts of 4 parts, Supplication, Precation, Interceſſion, and Thankſgiving.

Now we come to the ſecond thing concerning prayer, to wit, What neceſſity of it, and the motives unto it.

I anſwer, It is an excellent part of Gods worſhip Pſal. 95.6. where, by bowing down and calling upon God, is meant, to worſhip him. Hence the place of Gods worſhip (by way of excellencie) was called the houſe of prayer, Iſa. 56.7.

2. By the duty of prayer the Lord is much glorified; for hereby, all his attributes are acknowledged: Trinity in Unity, and Unity in Trinity confeſſed: The puritie and holineſſe of his Law ſubſcribed unto: His promiſes in the Goſpel profeſſed to be believed, the accompliſhment of them to be hoped for, and expected: and he bleſſed and praiſed for his mercies.

3. Gods command. The Lord commands us to pray, Pſal. 105.4. 1 Theſ. 5.17.

p. 3664. The example of Chriſt, and all the worthies mentioned in Scripture. Luke 3.21. and 9.18, 28, 29. and 6, 12. And ſo all Gods people mentioned in holy writ (they all were adicted to prayer.

5. The miſery that attends thoſe that neglect this duty, Jerem. 10.25. Matth. 26.41. Ezek. 22.30, 31. Dan. 9.13.14.

6. This is a good means to eaſie our hearts. This Hannah knew wel, 1 Sam. 1, 15. And Job, Job 16.20. And ſo all practial Chriſtians.

7. Our continual, and innumerable neceſſities, inward and outward.

8. The promiſe of ſupply and help, Pſal. 50.15. and 91.15. Matth. 7.7.

9. The dignitie of this duty; hereby a mortal worm hath conference and converſe with the greateſt majeſty.

10. The power and efficacie of praier compare Gen. 32.11. and 33.4. And 2 Sam. 15.31. and 17.23. See Exod. 14.15. and 15.25. Matth. 17.21. Remember Hezekiahs and Iſaiahs praier, and ſo Eſters and Mordecai's. In the primitive Church, Anno 175 the army of Chriſtians was called the thundering legion; becauſe upon their praiers God ſcattered their enemies with thunder. And the very heathen in thoſe times could obſerve, p. 367that the Chriſtians were able to obtain any thing by prayer. And what man or woman of religious obſervation (in theſe our times) but may ſpeak of the efficacie and power of prayer. Now we come to the third particular, the objections againſt prayer.

Object. 1 May ſome ignorant men and women ſay, the Lord knows our wants before we pray: and then to what purpoſe ſhould we pray?

Anſw. We do not pray becauſe the Lord knows not our wants. But

1. Becauſe it is his comand that we pray, Phil. 4.6. 2. That we may demonſtrate our ſelves ſenſible of our wants, which the Lord will have us to be, Pſal. 34.18. 3. Hereby we acknowledg the Lord to be the fountain of all good. 4. This is the condition the Lord ties us unto, if ſo be we would have him to impart his bleſſings unto us, Prov. 2.3, 5. Jer. 33.2, 3. Matth. 7.7.

Object. 2 But the Lord in his eternall counſell hath decreed what bleſſings we ſhall have, and what bleſſings we ſhall not have; and his decree cannot be altered.

Anſw. All this is true; but yet as the Lord hath decreed the end, why ſo the means; and in the ordinary courſe by the p. 362means works to the end. The Lord had decreed to give the Gentiles to Chriſt; but yet ſee what he ſaith unto him, Pſal. 2.8. Ask of me &c. And ſo he had decreed (as he was pleaſed to make known) the return of the Jewes out of the captivitie: Yet ſee what he ſaith, Ezek. 36.37. I will yet for this be enquired of by the houſe of Iſrael. Nay Daniel knowing the very time when this great deliverance ſhould be, doth not thereupon forbear prayer, but is the more earneſt in prayer, Dan. 9.2, 3. And the Prophet David, although it were revealed to him that the Lord would eſtabliſh his houſe, and the kingdom upon his poſterity, yet doth not ceaſe to pray in that kind, but rather prayeth, 2 Sam. 7.11, 12, 18, 19, 25, 26, 27, 28, 29.

2. I anſwer, Although by prayer we cannot alter Gods decree, why yet by prayer (it being hearty and holy) we alter our ſelves; the heart thereby being put into a fitting frame, and ſo we made capable of Gods bleſſings.

Object. 3 But there be divers men and women that are far from the practice of true and kindly prayer, who enjoy the bleſſings of God in great abundance.

Anſw. It is true, but yet ſanctifying grace (which is the beſt bleſſing) they do p. 363not enjoy the leaſt meaſure of it: ſanctifying grace and kindly praier, they ever go together; want the one, and want the other; and have the one, and have the other. Zach. 12.10. It is but outward bleſſings, and common graces at the moſt, which unpraying perſons do enjoy.

2. Theſe bleſſings which the perſons aforeſaid do enjoy, they enjoy them rather for the good of others, then for the good of themſelves; ſuppoſe health, wealth, ſtrength, wit, learning. Cyrus was a man of great parts and power; but was it not for the good of the Church, rather then for his own good? Iſa. 45.4.

3. There is a great difference betwixt the having of bleſſings through the providence of God, and the having them from the mercy of God, and his ſpeciall love in Chriſt. Unpraying perſons have bleſſings only the former way, and not in mercy.

4. The bleſſings ſuch have, it were better for them to be without them, they proving but ſnares unto them; and they living to abuſe them to their owne utter overthrow.

Object. 4 But there be divers that uſe prayer, and have prayed for this and that bleſſing a long time but yet come ſhort of it.

p. 370Anſw. This may be true; and for the reaſons, and upon the grounds following.

1 It may be the parties we ſpeak of, live in ſome known ſin, or ſins, unrepented of; and then what promiſe have they of audience? Pſal. 66.18. Job 11.13.14.

Or 2. It may be they ask ſuch things as would not be good for them to enjoy; and then it is no unkindneſſe, but love in the Lord, to deny them. See we how the promiſe runs, Pſal. 34.10. Matth. 7.11.

Or 3. It may be they ask in an evill manner; in their praiers prefer temporall bleſſings to ſpirituall; or if they be earneſt for ſpirituall bleſſings, it is not becauſe of the excellencie and beauty of them; but only becauſe of the neceſſity of them, becauſe without them they cannot be ſaved. Or it may be, they ask heedleſly, and irreverently; do not conſider of the Lords majeſty and greatneſſe. Pſal. 2.11. and 5.7. Or it may be they ask coldly and faintly, Jam. 5.16. and are ſuch ſuitors like to ſpeed? Or it may be they go in a proud way to God, as the Phariſee, Luke 18.11. not with a through ſenſe of their own unworthineſſe and wants, as the Publican and Prodigal, Luke 18.13. and 15.21. Or elſe it may be, they do not ask in faith; that is, do not lay the promiſes before them, grounding p. 371their confidence upon them. Or do not in their prayres ſet before them the worthineſſe of their advocate and high Preiſt, who ſits at his fathers right hand to preſent their prayers unto him, and to make them acceptable unto him. Now the perſons we are ſpeaking of, asking in an evil manner (to wit, in the manner aforeſaid) it is no wonder that they ſpeed no better, Jam. 4.3.

Or 4. Suppoſe they do not live in any known ſin unrepented of; and that the things which they ask would be good for them in Gods time, and that they pray in a right manner. Suppoſe all theſe things; why yet there may be divers good reaſons why the Lord doth defer and delay them. As 1. Hereby to make trial of their faith, as we may ſee in the woman of Canaan, Matth. 15.22. &c. Although the Lord did intend to grant her ſuit; yet he deferred her, and put her off long; and all for the trial of her faith, ver. 28. Or 2. He defers them the more to humble them; He intended to take from Paul that meſſenger of Satan wherewith he was b…ffeted; but not ſo ſoon as he would have had it, Paul was not yet ſufficiently humbled, but in danger to have been puffed up with his former revelations, 2 Cor. 12.7, 8.9. As if the Lord had ſaid; it is too ſoon for thee (Paul) to be p. 366rid of that thorn; thou muſt be brought to a greater pitch of humilliation. Or 3. He defers them to make them more earneſt and importunate in prayer, as we may ſee in the examples before alledged (to wit the woman of Canaan and Paul.) Or 4. He defers them leſt they ſhould think that they merited by their prayers (although never ſo fervent.) Dan. 9.17, 18, 19. Or 5. He defers them that they might be more able to uſe, and manage thoſe bleſſings he means to beſtow upon them. This was one cauſe why he deferred to bring David to the kingdome, that he might be the better able to manage it when he came to be poſſeſſed of it. 6. Or laſtly, He defers them that he might cauſe them to account more highly of the good things they obtain of him by prayer. The good things that are eaſily and readily come by, are uſually lightly eſteemed: After the Spouſe had loſt her welbeloved long, it is ſaid, Cant. 3.4. She held him &c.

5. And in the laſt place, for anſwering of the objection; we are to know, that the Lord grants requeſts divers waies.

1. When he gives the particular bleſſing begged. As Gen. 20.17. 1 Sam. 1.27.

2. When denying the particular thing begged, he gives a better thing. As Gen. 17.18, p. 36719, And 2 Sam. 12.16. compared with verſe 24.25 of the ſame chapter.

3. When though he neither grant the thing begged, nor a better thing in the ſame kind; why yet he ſupporteth by his grace, and giveth ſtrength to beare the want of it. As 2 Cor. 12.9. And Pſalm 138.3. Hebr… 5.7.

4. When the particular bleſſing begged is not given and afforded; why yet the Lord warmes and cheeres the heart, by aſſuring that the perſon and prayer is accepted, Philip. 4.6, 7. Pſal. 35.13.

5. Laſtly, When the particular bleſſing is not obtained, neither inward comfort afforded, and yet the Lord gives to hold out in prayer: abilitie and ſtrength to pray when God ſeemeth to neglect, is a ſpeciall work and fruit of Gods Spirit. Rom. 8.26. Now God cannot but hear and regard the voice of his own ſpirit: for verſe 27. he knoweth, that is, approveth it. And Pſal. 10.17. See alſo thus have we anſwered the main objections againſt prayer.

We come now to the fourth thing propounded touching prayer, to wit, the qualifications of true and acceptable prayer: or the conditions, and requiſites of acceptable prayer.

p. 374Firſt, the perſon or party praying muſt be in Chriſt, and ſuch an one as doth not live in the practice of any known ſin, Gen. 44. God had reſpect firſt to Abel, and then to his offering. See Jam. 5.16. Pſal. 4.3. If the party be not in Chriſt, or evangelically contrite, he hath no promiſe of audience: or if the partie live in the practiſe of any known ſin, what promiſe of audience? Pſal. 66.18. Joh. 9.31. God heareth not ſinners: that is, living in the practice of known ſin. So 1 Joh. 3.22.

Secondly, If we would put up acceptable prayers, we muſt make ſure that our ſuits and requeſts be grounded upon the word, that we ask nothing but what the word of God warrants us to ask: we muſt not ask as ſeemeth good unto our ſelves; but according to Gods will, and as his word alloweth. The ſons of Zebedee and their mother were reproved, Matth. 20.22. becauſe they asked they knew not what; 1 John 5.14.

3. If we would have our prayers acceptable to God, we muſt come before him in all humility, that is, with a lively ſenſe and feeling of our own unworthineſſe and wants, Pſal. 51.17. Iſa. 66.2. Jam. 4.6. God gives grace, ſhews favour to the humble. Thus Jacob, Gen 32.10. and the Publican, Luke 18.13, 14.

4 If we would have our prayers acceptable p. 369and prevalent, we muſt put them up with fervency and importunity, James 5.16 Pſal. 55.17. This fervency not ſo much conſiſting 1. in the loudneſs of the voyce, as in the wreſtling of the heart. Moſes uttered never a word, Exodus 14.15. and yet great was the fruit of his Prayer; Rom. 8.26. And

2. This fervency ariſing, not onelyonly from a ſenſe of want, but likewiſe from a hope of prevailing.

3. This fervency being mingled with ſincerity, we having good ends in this or that we would obtain of the Lord by Prayer, Rom. 12.11. and not that we may conſume it on our luſts.

4. And laſtly, This fervency bounding and terminating it ſelf in a willing ſubmiſſion unto Gods wiſe Decree; we refering the time and manner of Gods accompliſhing our requeſts unto his good pleaſure, Pſal. 40.1. It was the ſin of the Iſraelites, that they limited the holy One of Iſrael; Pſalm 78.41: they preſeribed to the Lord what they would have for their proviſion, and when they would have it.

5. If we would have our Prayers acceptable and prevalent, we muſt make ſure to preſent them in the Name, Merit, and Mediation of Jeſus Chriſt. This is the condition of p. 370condition; come we never ſo well qualified to prayer, we can have no boldneſs in it, this condition being omitted; there being ſo great a diſtance betwixt God and us, his Majeſty and Holineſs, and our ſinfulneſs and vileneſs; nothing being due to us and our beſt prayers in our own names, but ſhame and confuſion; all the former qualifications do but, make way for this condition; this being the principal requiſite of acceptable prayer: To this purpoſe ſee John 16.23. the latter part of the verſe; and Rev. 8.3. Upon this Altar we muſt lay the ſacrifice of our prayers; it is this Prieſt that muſt preſent them to his Father, that they may be acceptable and prevalent.

6. If we would have our prayers acceptable and prevalent, we muſt ask in faith; I mean, confidently believing, that (according to Gods promiſe, Mat. 7.7.) we ſhall be heard, our prayers granted in ſome kind, James 1.5. and 6.7. Mark. 11.24.

7 Laſtly, If we would have our prayers acceptable and prevalent, we muſt take heed of omitting thankſgiving; Pſalm 50.14, 15. Phil. 4.6. Thankfulneſs for former favours, is an excellent means to prevail in our preſent requeſts.

Thus much as touching the fifth Principle.