A supplement to Knowledge and practice wherein the main things necessary to be known and believed in order to salvation are more fully explained, and several new directions given for the promoting of real holiness both of heart and life : to which is added a serious disswasive from some of the reigning and customary sins of the times, viz. swearing, lying, pride, gluttony, drunkenness, uncleanness, discontent, covetousness and earthly-mindedness, anger and malice, idleness / by Samuel Cradock ... useful for the instruction of private families.

CHAP. IV.

SECT. I. Concerning the Holy Ghost.

IN speaking to this Article, it will be requisite that I 1. pre∣mise this, viz. that each Person in the sacred Trinity is to be believed in by us, and we are thankfully to accept the mercies that are conferred by each Person, and to labour to perform the duties we owe to each of them distinctly. For as to take God for our God is more than barely to believe that there is a God; and to take Christ for our Saviour, is more than barely to believe that he is the Messiah: so to believe in the Holy Ghost, is not barely to believe that he is the third Person in the Trinity, and truly God, but to take him for our Guide, Sanctifier, Helper, Advocate and; Comforter. 2. We are to know that he is called the holy Spirit, because of all the three Persons his peculiar office is, to Sanctifie and make Holy the Church and people of God. And therefore the Apostle tells the Thessalonians, 2 Thes. 2.13. that God had chosen them to Salvation through the Sanctification of the Spirit and belief of the truth. There are some that say, they believe in the Holy Ghost and that he Sanctifies them, and all the elect people of God, and yet reject all his Sanctifying motions, and hate all those that are Sanctified by him, making them the objects of their scorn. There are others of another strain who enthusiastically plead the authority of the Spirit in themselves against the authority of the Spirit speaking in the Holy Scriptures. But let us take heed of both these. That therefore I may speak pertinently to this Article, I shall shew that we must labour 1. Rightly to understand the Doctrine of the holy Spirit. 2. Our duty towards him. The Doctrine concerning the Holy Ghost (which is to be believed by us) we have in part already explained in the Section concerning the Trinity, viz. Sect. 2. of Chap. 1. Wherein we have shewed

1. That the Holy Ghost is a Person, not a meer quality, energy or operation.

2. That he is a Divine Person, and has one and the same di∣vine nature with the Father and the Son, and so is God truly, and properly.

3. That he is a Person distinct from the Father and the Son.

4. That he is a Person proceeding both from the Father and the Son. We shall now in some more particulars shew what is further to be known and believed concerning this blessed Spi∣rit.

1. This holy Spirit infallibly inspired both the Prophets of old, and also the Holy Apostles and Evangelists first to preach, and and then to write the Doctrine of Christ, which is contained in the holy Scriptures.

2. This same blessed Spirit setled this holy Doctrine, and the testimony of those holy men, by many miracles and wonderful works, which he enabled them to work, by which they did con∣vince the unbelieving World, and plant the Gospel.

3. This same blessed Spirit having constituted the Offices and Officers of the Church, he doth qualifie and fit men with requi∣site gifts for their stated ordinary ministerial work (which is to explain and apply the foresaid Scriptures, and administer the Sa∣craments, and guide and govern the Flock) and doth assist them in a discharge of their Office.

4. This same blessed Spirit is Christs advocate with men, and does by the word illuminate their minds, and sanctifie and renew their wills, and draws them to Christ, to rest on his great propiti∣ation.

5. This same holy Spirit also assisteth the Sanctified in the ex∣ercise of Grace given them, as in the exercise of Repentance, Faith, Obedience, and Selfdenial. He also directs and governs their conver∣sation, inabling them to walk watchfully, that they may not disho∣nour God nor their holy profession. For if we live in the Spirit (being quickned by his renovation) we must also walk in the Spirit, following his directions; and if we walk in the Spirit we shall not fulfill the lusts of the Flesh. And as many as are thus led by the Spirit, they are the Children of God, Gal. 5.25.

6. He teacheth us to pray, and guides us, and directs us in our prayers and devotions, Zach. 12.10. Rom. 8.26, 27. and

so is said to make intercession for us, by teaching us how to pray and intercede for our selves. For which intercession, among other things, he hath the name of a Paraclete given him by Christ, Joh. 14.16.

7. We are said to be sealed by this holy Spirit. As a mans Seal does signifie the thing sealed to be his own, so the Spirit of Holi∣ness in us, is God's Seal upon us, signifying that we are His, Eph. 4.30. Grieve not the Holy Spirit of God whereby you are sealed unto the day of Redemption.

8. This holy Spirit is the earnest, or first fruits to us of eter∣nal life. The Spirit is given to us by God as the earnest of the glory which he will give us. To whomsoever he giveth the Spi∣rit of Faith, Love, Holiness, he gives the earnest of eternal life.

9. This Spirit doth also witness or evidence to true Converts that they are the Children of God, and so is called the spirit of A∣doption, Rom. 8.15, 16. Ye have not received the spirit of bon∣dage again to fear, but the spirit of adoption whereby we cry Ab∣ba Father. The Spirit it self beareth witness with our spirit that we are the children of God. And this he doth evidence to us se∣veral wayes. 1. By shewing or manifesting to us the Grace which he hath given us. 2. By shewing the certainty of the Promise made to all those who have such Grace. 3. By helping us from those Graces and those Promises to conclude with confidence that we are the Children of God. And then he comforts us, and helps us to rejoyce in what we do or suffer for Christ, in the hope of the glory that we shall be partakers of.

Thus much concerning the Doctrine of the Spirit; we come now to consider the duties which we owe to him. Which are these.

1. We ought to obey and follow his blessed motions. Yet here we must take heed that we do not mistake the Spirit of God and his motions, and instead of them follow the motions of Sa∣tan or of our own Passions or Pride, or fleshly wisdom. By these marks the Spirit of God may be known. 1. The Spirit of God infuses into us Heavenly wisdom to mind the securing our peace with God and our title to the Kingdom of Heaven in the 1. place.

2. He is a Spirit of Love, his motions are for love and doing good. 3. He is a Spirit of Concord and moves Believers to unity, and disswades them from divisions among themselves, or to joyn in carnal confederacies with the wicked, see 1 Cor. 12.25. Eph. 4.3, 4, 5. 4. He is a Spirit that teaches Humility and Self-denial making us little in our own eyes. 5. He is a Spirit that teaches Meekness, Patience and Forbearance; not Boisterousness, Contention Reviling, or Revenge. 6. He is a Spirit that teacheth zeal for God; not a furious destroying zeal, but a zeal against known sin, and for known truth and known duty. 7. He is a Spirit that teacheth mortification and crucifying of our lusts, and subduing of sensuali∣ty. 8. He is a Spirit that doth not contradict the Doctrine of Christ delivered in the holy Scripture, but moveth us to ende∣vour to conform our selves thereunto, Isa. 8.20. 9. The moti∣ons of this blessed Spirit do alwayes tend to our good, and to drive us to God, and to obey his holy Will and Command∣ments, and never to transgress any of his precepts.

2. We must take heed of quenching the Spirit, 1 Thes. 5.19. (that is, the gifts and graces of the Spirit in our selves) but must labour to stir them up by prayer and the due exercise of them.

3. We must take heed of grieving this blessed Spirit. Eph. 4.30. Not that he can properly be grieved; but he is said to be grieved when we do that which in it self is apt to grieve him, if he were capable thereof; and which provokes him to do that which grie∣ved persons use to do, namely to withdraw his gracious and com∣forting presence.

4. We must not neglect the means the Spirit hath appointed us to use for our improvement in Sanctification. We must attend upon him and expect him in his own ways, and not in wayes wherein he useth not to go.

5. We must do most when this blessed Spirit helps us most. If he extraordinarily help us at any time in prayer, we should not break off so soon as at other times.

6. We must be very thankful for the assistances he is pleased at any time to afford us. And above all, if he hath convinced us of the evil and danger of our sins, hath wrought in our hearts true Godly sorrow and contrition for them, and a real hatred and loathing of them, and hath drawn our hearts to Christ Jesus, to seek pardon and reconciliation with God in and through his me∣rits

and Intercession, and hath begun a work of Sanctification in us, then we ought to admire and to be for ever thankful for the free and efficacious grace of this Holy Spirit.

SECT. II. Of the Holy Catholick Church.

THat which we are bound to believe concerning the Holy Ca∣tholick Church is this, viz. that Christ hath a Church upon the earth, which for the latitude and extent thereof may be cal∣led Catholick, and for the Piety of the Professors thereof may be called Holy. In the treating of which, I shall speak. 1. Of the name. 2. Of the nature of the Church. 3. Of the distinctions of it. 4. Of the notes of it.

1. Of the name. Church is a name not found in all the wri∣tings of the Old Testament, in which the body of Gods people is represented to us after a figurative manner of Speech, by the names of Sion and Jerusalem, Psal. 87.2. The Lord loveth the Gates of Zion more then all the dwellings of Jacob, and Psal. 112.6. Pray for the peace of Jerusalem; they shall prosper that love thee. The name Church occurreth not till the time of the Gospel, and then it was imposed by our Saviour. For no sooner had Peter made this confession for himself and the rest of the Apostles, Thou art Christ the Son of the living God, Mat. 16.16. but pre∣sently our Saviour adds, upon this Rock (that is, the rock of this confession, or upon this Truth whereof thou hast made profession) will I build my Church. As if he should have said, This pro∣fession, or this Faith which thou hast professed, shall be the foun∣dation of Believers, especially the object of this faith and confessi∣on, viz. I my self who am the true Messias. The Greek word for Church is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies coetum evocatum, a chosen or selected company, a company called forth of the world or chosen out of others to profess Faith in Christ, and to worship the true God according to his will. And hereby is to be under∣stood the body collective of all Gods people professing Faith in

Christ, though made up of several particular Congregations, which have been called by the grace and goodness of God to a participation of his Word and Sacraments and other outward means of eternal life. The Church therefore in the language of the New Testament doth alwayes signifie a company of persons professing faith in Christ. Single persons so professing, are members of the particular Churches to which they appertain. And all those particular Churches are members of the universal or Catholick Church, which is one by unity of aggregation, not only of many persons, but also of many Congregations of believing and baptised persons. The Church is therefore one, though the members be many; And there are several things wherein the members of the Catholick Church do agree, and several things also wherein they differ. The things wherein they differ are these.

1. The members of the Church are not all of the same age or standing in Christ. Some are Babes, some Young men, and some are Fathers, 1 John 2.12, 13, 14.

2. They are not all of the same degree of strength. Some are of small strength, and have need to be fed with milk and not with strong meat. Some are weak in Faith and apt to be offend∣ed, whom the stronger must take heed of offending. Some are of sounder understandings, and others are tainted with errors and corrupt opinions.

3. They have not all the same degree of gifts, nor the same sort of gifts.

4. They are not all of the same usefulness and serviceableness to the Church. Some are as Pillars, Gal. 2.9. Some are fit to be teachers of others, some so live that the Church hath much benefit by their lives, and great loss by their deaths. And some are such troublers of it by their weaknesses and corrupt distem∣pers, that their death is some ease to the places where they did live.

5. They are not all the same in regard of office. Some are ap∣pointed to be Pastors, Teachers, Elders, Overseers and Ste∣wards of the mysteries of God, and to feed the flock, and to be their Rulers in spiritual things. And some are the Flock, com∣manded to learn of them and to have them in honour and high esteem for their works sake, and to obey them. As there are di∣versity of gifts, so also of offices.

6. They have not all the same imployment. The Magistrates work is of one kind and the Ministers of another. There is one sort of duties belongs to Parents, and another to Children, one to M••sters, and another to Servants.

7. All the members of the Church are not to be equally ho∣noured and loved. Even among the Elders there are some that are worthy of double honour. Some are of high and excellent gifts and graces; and as more of God doth shine forth in them, so a greater love and honour is due to them.

8. The members of the Church will not have all an equal de∣gree of glory, there being a great inequality in their graces and the services they have done for God in this World.

And so much of the things wherein the members of the Church do differ.

2. Let us consider what are the things wherein they agree.

1. The members of the Catholick Church (strictly taken as comprehending only the true living members thereof) have all one God, the fountain of their being and happiness, and are all re∣lated to him as Children to one Father, Eph. 4.6.

2. They have all one Head, Redeemer, Saviour, and Mediator, Jesus Christ, to whom they are all united.

3. They have all one Holy Ghost dwelling in them, illumina∣ting, sanctifying and guiding of them, and are all animated by this one Spirit, 1 Cor. 12.13.

4. They have all one principal ultimate end, which is the glory of God and their own eternal Salvation, which they all aim at, hope for, and expect. Eph. 4.4.

5. They have all one Gospel which teaches them the knowledge of Christ, and the things appertaining to their Salvation.

6. 'Tis one kind of Faith that by the holy Doctrine is wrought in their Souls, though the degrees be various: and in the main essen∣tials of Christianity they usually agree, though in lesser things there is sometimes much difference among them, Eph. 4.5.

7. There is one new disposition or holy nature wrought by the spirit of God in them all. And the affections predominant in them have one and the same object. Sin is the chiefest thing that all of them hate; the displeasing of God is the chief thing they all fear; and God in Christ is the prime object of all their loves.

8. They have all one rule or law to live by. The moral Law is to them all a rule of life.

9. They are all entred into one and the same Covenant to re∣nounce the World, the Flesh and the Devil, and to give them∣selves up sincerely to the service of God the Father, Son and Ho∣ly Ghost.

10. They agree in a special love to the whole Church, and de∣sire of its welfare. And though there may be some differences (through mistake) between some particular members, yet they desire and pray for the safety of the whole.

11. They agree in their love to all the Ordinances and institu∣tuted means of Grace, and make use of them in order to their im∣provement in holiness.

And thus much of the things wherein the members of the Ca∣tholick Church do agree.

2. We come to consider the nature of this Church. There are two things by which the nature of this Church may be discer∣ned from such other publick Assemblies which may seem to lay claim to this title. 1. Holiness. 2. Catholicism or Ʋniversality. Now this Church may be called Holy. 1. In respect of its vocati∣on. All the members hereof are called unto, and engaged unto Holiness. 2 Tim. 2.19. Let every one that nameth the name of Christ, depart from iniquity. The end of Christs gathering them out of the World to be his people is, that they may be holy and a peculiar people to himself, zealous of good works. Thus Moses speaking of the Congregation of Israel, Deut. 7.6. Thou art an holy people unto the Lord thy God. That is, they were so by de∣stination and engagement, though many of them were not really so•• 2. The Church may be called holy, because it trains up people in the wayes of holiness and godliness. 3. It may be called holy in respect (though not of the greater yet) of the better part of it, whom God hath sanctified by the graces of his holy Spirit. The other Attribute of the Church is Catholick. Catholick as it is not in the Scriptures, so was it not anciently in the Creed, but inserted by the Fathers of the Constantinopolitan Council. It signifies Ge∣neral or Ʋniversal. Now the Church is called Catholick.

1. In respect of place. It being not now shut up in the narrow bounds of Judea, but diffused through the World. 2. In respect of persons. All sorts of persons being promiscuously called to Faith in Christ. Neither Jew nor Gentile, neither bond nor free being excluded, Gal. 3.28. 3. In respect of times; It com∣prehending

all the Faithful that have been in all times and ages ever since the giving of the first promise [that the seed of the woman should bruise the Serpents head.] And to our Saviours dayes; and since then to the age in which we live, and is to conti∣tinue from hence by a continual accession to the end of the world. Nay it doth not only include that part of the Church is now militant on earth, but that also which is triumphant in Heaven. Both they with us and we with them make one body mystical, whereof Christ is the Head. And all together, together with the antient Patriarches and other holy men of God, which lived under the Law, do make up that one glorious Church, which is called in the Scriptures, the general Assembly, the Church of the first born, whose names are written in the Heavens. Heb. 12.23. Catholick then the Church may be called in regard of extent, whether we consider time, place or persons. 4. In respect of Doctrine, because it maintains the Catholick Doctrine, quae semper, quae ubique, quae abomnibus credita est, as Lirinensis (d) sayes, which hath allwayes, and in all places, by all sorts of real Christians been received as Orthodox. Catholick in this sence is the same with Orthodox, and a Catholick Christian the same with a true professor. A private Christian may be called Catholick in this sense. And thus the Fathers of the purest times made use of this word Catholick to distinguish themselves from Hereticks, according to that famous saying of Pacianus; Christianus mihi nomen est, Catholicus cognomen. Christian (saith he) is my name, and Catholick my sir-name. By the one I am known from Infidels, by the other from Here∣ticks. And so long as the main body of Christians retained the form of wholsom words, and kept the unity of the Spirit in the bond of peace, it served fitly for a distinctive mark to know an Or∣thodox Professor from an Heretical. But when the main body of the Church was once torn in pieces, and every leading faction would be thought the true Church of Christ, they took to them∣selves the name of Catholicks also. And thus our great Masters in the Church of Rome have appropriated to themselves the name of catholicks, accounting all men Hereticks that differ from them, and do not hold communion with them in their errors. And then they defend themselves by the name of Catholicks, from having dealt unjustly with their fellow Christians, men every way more Orthodox than themselves. But let them talk what they will, the

Church which is truly Catholick containeth within it all those Congregations, which are truly the Churches of Christ. And all persons whatsoever who are true Christians belong to it. So that whosoever is not of the Catholick Church, cannot be of the true Church, out of which ordinarily there is no Salvation.

3. I come now to the distinctions of the Church.

1. The Church of Christ may be considered either as

• Militant or
• ...Triumphant.

The Church Militant is that company of Christians here on earth who are in warfare, warring against Satan, the World and the Flesh.

2. The Church Triumphant are those Saints who having van∣quished and overcome those adversaries, do now reign and tri∣umph in Heaven. This distinction is founded upon Ephes. 3.14, 15. Where the Apostle sayes, I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole Family in heaven and earth is named. The Family in Heaven is the Church Triumphant. The Family on Earth the Church Militant: of which the Apostle himself was one when he said 2 Tim. 4.7. I have fought a good fight, I have finished my course, I have kept the Faith. The Triumphant we may read of, Rev. 7.9. After this I beheld, and lo, a great multitude, which no man could number, of all Nations, and Kindreds, and People, and Tongues, stood before the Throne, and before the Lamb, cloathed with white Robes, and Palms in their hands. Having thus premised this distinction of the Church Militant and Triumphant. I come now to speak particularly of the Church Mi∣litant.

1. Then we must know that the Churcrh Militant here on earth consists partly of such as are truly of it, partly of such as only in respect of their outward profession belong to it. As the Holy Ghost speaks, Rev. 2.9. of some who professed themselves Jews, I know the Blasphemy of them that say they are Jews and are not, but are the Synagogue of Satan: so we may say of some who profess themselves Christians, that they are very far from being such in truth and reality. For prophane persons and hypocrites are rather in the Church than of it.

The Militant Church is either visible or invisible. The visible

Church is a visible company of people professing the Gospel, whe∣ther they do it in truth and sincerity, or no. It doth consist of good and bad. It is compared to a net cast into the Sea which ga∣thered of every kind, &c. Matth. 13.47. And to a field wherein were both wheat and tares, Matth. 13.24. And to a great house wherein are vessels of several sorts, some to honour, some to dishonour, 2 Tim. 2.20. The invisible Church consists of such as truly are what they profess themselves to be. It is called invisible because it is not visible to the eyes of men. They can see the profession, but whether it proceed from the heart or no they cannot see. The Invisible Church therefore is hid in the visible, and there is no more difference between them, than between the whole and a part.

3. The Church Militant is distinguished into Particular and Ʋniversal; A particular Church is a company professing the Faith, in some particular place. Thus we read of the seven Churches of Asia, Rev. 1.7. that is, Churches that were in seven Cities in Asia, as appears verse 11. Yea we read of Churches in parti∣cular houses, as in the house of Aquila and Priscilla, Rom. 16.5. and in the h••use of Nymphas, Col. 4.15. The universal Church is the whole company of Believers that profess Faith in Christ throughout the world. All Christians as Christians who profess and hold the essentials of Christianity are the Catholick or univer∣sal Church. And all Congregations consisting of lawful Pastors, and Christian people, associated for personal communion in the worship of God, and holy living, are particular true Churches, though they may also much differ in degrees of purity. This is the universal Church, as upon earth. Otherwise, as I said before, the universal Church comprehends both the Saints on Earth and the Saints in Heaven. The Church of Rome most absurdly affects to be called the Catholick Church, yea Roman Catholick. Catho∣tholick imports the universal Church, and Roman but a particu∣lar. The Church of Rome was once indeed an eminent part, (yet but a part) of the Catholick or Ʋniversal Church. But now she is so degenerate and corrupt, that she is termed Babylon. Rev. 1.7. And the people of God are commanded to come out of her, Rev. 18.4. And I heard another voice from Heaven saying, come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues, Did the Church of Rome in the Apostles

dayes worship Images? Did it pray to Saints? Did it pray for the Dead? Did it perform its Divine Worship in an unknown tongue? Did it withhold the Cup from the Laity? Was this the Primitive practice of the Church of Rome? I suppose the Roma∣nists themselves will not assert it. We can make it appear that we hold the same Faith that was of old delivered to the Saints, and that we have not departed farther from the Church of Rome than they have departed from this Faith and the truth of Christia∣nity. Yet the Papists notwithstanding use to ask us, where was your Religion before Luther? To which we answer wherever there were any true and real Christians before Luther, among them was our Church. This is the Church we profess our selves of. And surely there were many more more Christians at that time in the world then those that were in the Cummunion of the Church of Rome. 'Tis true Christianity that makes any to be Christians, and members of the Catholick Church; it is not eve∣ry inferiour truth that doth so; neither doth every error cast a man out of it. That Church then which comprehended all the true Christians in the World is the Church we were of before Luther. We do not confine the Catholick Church to any Sect or Party. Protestants we hold are the soundest part of this Church, but not the whole Church. All within the Communion of the Church of Rome that are true Christians we allow to be of this Church. And the same we say of the Greeks, Armenians, Ethiopians, Abyssines, or any other professing Christianity. And though the Papists talk much of Antiquity, if they will try whether their Doctrine or ours be the sounder, we are willing to appeal to Antiquity. Let the eldest way of Religion carry it. We are of a Religion that is not less then sixteen hundred years old. For we hold the Doctrine delivered by Christ, and his Apostles, which they have shamefully departed from. But the Papists farther ask us, If their Church be not the true Church, what is become of our Fore-fathers who died in the Communion of their Church? We answer, They might live and die in the Communion of that Church and yet be free from many of the gross errors in it. And God might graciously pass by their ignorance and weakness, who had not so great a light as we have to shew them the error of the Romish Church. We do therefore in Charity think, that some of our An∣cestors formerly, and some of the Papists at this day who hold and

believe the main Articles of the Christian Faith, and do live good lives according to their knowledge, may be saved; but not by their Popery, but by their Christianity.

And thus much of the distinctions of the Church.

4. I come now in the last place to speak of the notes of the Church, which are these three. 1. True and sound Doctrine preached. 2. Right administration of the Sacraments. For as those are more or less purely administred, so the Church is more or less pure. 3. Obedience to Christ and his Doctrine. Discipline in∣deed is necessary for the preservation of the Church, in purity of Doctrine and Manners; yet it belongs not to the very being, but to the well being of it. But here a question may arise. How is the Church said not to erre? Answ. 1. The whole doth not erre, though some particular Church may. 2. The Church doth not erre universally though in some points of Doctrine it may, which are not essential or fundamental to Salvation.

Let us now consider what improvement we are to make of this Article.

1. This shews us the admirable priviledge of every truly rege∣nerate sanctified person, who is most certainly a member of the true Catholick Church. All true Christians are Catholicks in a better sense than the Romanists use that word. But whosoever is wicked and prophane, let them talk they are for the Church, &c. 'tis ma∣nifest they are not members of Christs Holy Catholick Church.

2. All that are true members of the Catholick Church, should keep close to the Catholick Rule of Faith and Life, which is the will of God revealed in the holy Scriptures.

3. They should labour for a Catholick Spirit, and Catholick affections which may incline them

• 1. To love all Christians as Christians for Christs sake, though they may differ from them in some particulars. A true Catholick Spirit is for union among all the People of God.
• 2. To compassionate all real Christians in their sufferings and afflictions, Rom. 12.15, 16.
• 3. To pray earnestly for the prosperity of the Catholick Church, and to be solicitous and much concerned touch∣ing the welfare thereof. And all true members of the

• ... Catholick Chhurch may comfort themselves with this consideration, that they have a share in the paayers of this Catholick or Ʋniversal Church now Militant upon the Earth.

SECT. III. Of the Communion of Saints.

COncerning this Article we shall inquire. 1. Who may truly be called Saints; and wherein the true nature of Saint∣ship doth consist, and how the Saints are distinguished from o∣thers. 2. Who are those persons with whom these Saints have Communion. For the first

1. By the tenure of the Gospel we shall find that those are tru∣ly and properly Saints, who being called with an holy calling, have not been disobedient to it, but are indued with a holy faith uniting them to Christ, and are purified thereby, and are Sancti∣fied by the holy Spirit of God, and by vertue thereof do lead a holy life, daily endeavouring to perfect holiness in the fear of God; such persons are really and truly Saints; and being true members of the Church of Christ are, the proper subject of this Article.

2. Who are those persons with whom these Saints have com∣munion? and in what doth this their communion consist?

1. The Saints of God living in the Church of Christ have com∣munion with God the Father, praying unto him and praising of him, trusting in him, and exercising such acts of worship as he requires, 1 John 1.3. That which we have seen and heard, de∣clare we unto you, that ye also may have fellowship with the Father and with his Son Jesus Christ. David affectionately expresseth his desire of this communion, Psal. 42.1. As the heart pant∣eth after the water-brooks, so panteth my Soul after thee, O God.

2. They have Communion with God the Son, 1 Cor. 1.9. God hath called us to the fellowship of his Son. For being united to Christ by faith, they are thereby made partakers of his Righte∣ousness,

and receive spiritual life and grace from him for the sanctifying of their natures, and sincerely endeavour after con∣formity unto him.

3. They have communion with God the Holy Ghost. The A∣postle hath two wayes assured us of the truth hereof; one Rheto∣rically by a seeming doubt. If there be any fellowship of the Spi∣rit, Phil. 2.1. The other directly, praying devoutly for it, 2 Cor. 13.14. The grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost be with you all, Amen.

This is the communion which the Saints enjoy with the three blessed persons in the Trinity, John 14.23. If any man love me (sayes our Saviour) he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. And the presence of the Spirit cannot be wanting where these two are inhabiting; for if any man have not the Spirit of Christ, he is none of his. The Spirit therefore with the Father and the Son inhabiteth in the Saints. For know ye not (saith the Apostle) that ye are the Temple of God, and that the Spirit of God dwelleth in you, 1 Cor. 3.16.

4. The Saints of God living here in the Church of Christ have communion with the Holy Angels. They are Ministring Spirits for our good, Heb. 1.14. They rejoyce at the Conversion of a Sin∣ner. They do many good offices for the people of God, which possibly they are not sufficiently sensible of. And this their Mi∣nistry is exercised (as 'tis probable) about the ordinary concern∣ments of our lives, and not in some extraordinary cases only.

5. The Saints of God living in the Church of Christ have communion with all the Saints departed out of this life, and ad∣mitted to the presence of God. The Godly on earth do in heart and affection converse with the Saints in Heaven. And 'tis pro∣bable the Saints triumphant wish to the Saints militant the happi∣ness they enjoy, and possibly pray for them in general, though their particular cases they may not know. But we are not to think (as the Papists fondly conceive) that they interpose their merits for us, and that for this cause we are to invocate them, or perform any Religious worship towards them. These are but in∣ventions of mans brain, wanting warrant from the word of God.

6. The Saints of God living in the Church of Christ have

communion with the Saints living in the same Church. If we walk in the light (sayes the Apostle) we have fellowship one with another, 1 John 1.7. And another Apostle tells us, 1 Cor. 12.13. By one Spirit they are are all baptized into one body. So that they have communion one with another in these offerings, 1. They all joyn together in the use of and have benefit by the same ordi∣nances, and all partake of the same promises, are all ingraffed into the same stock, and receive life from the same root. 2. According to their places and calling they teach and admonish one another. 3. They endeavour to walk by the same Rule, and to mind the same things 4. They pray one for another, Ephes. 6.18. and Jam. 5.16. Confess your faults one to another, and pray one for another, that ye may be healed: the effectual fervent prayer of a righteous man availeth much. 5. They comfort and encourage one another in the wayes of God. 6. In respect of temporal things they are ready to succour, relieve and help one another according to their abilities.

Having thus opened the nature of this Article, let us now con∣sider what are the instructions we should learn from it?

1. If we believe this communion of Saints, which hath been before described, then let us seriously consider whether we have a part and share in it or no. There are many instead of commu∣nion with God and with Christ, have communion with Satan, and instead of communion with Saints have communion with the ungodly and wicked, and joyn with them in the practice of iniquity, in swearing, swaggering, drinking, revelling, and scoffing at Saints and Saintship; and this they account and call good fellowship. But let no man deceive himself. The Apo∣stle tells us, 1 John 1.5, 6, 7. That God is light, and in him there is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lye and do not the truth. But if we walk in the light as he is in the light, we have fellowship one with another, &c.

2. If we have a share and part in this communion, it should inflame our hearts with an ardent love to all that are within this communion. If similitude of shape or feature will beget a kind∣ness, if congruity of manners and disposition will unite affections, what great love should there be among all the Saints who have the same image of God stamped upon them, and are acted by

the same spirit? Surely all that are true members of Christ should heartily desire and pray for the welfare of all their fellow-mem∣bers. And should have their hearts touched with the miseries that befall either the Church of Christ in general, or the par∣ticular members thereof. See Amos 6.6.

3. A belief of this Article should teach us, that as we are to do good to all in our several places and according to our abilities, so especially to those who are of the houshold of Faith.

SECT. IV. Of Forgiveness of Sins.

REmission or Forgiveness of Sins is a priviledge that belongs to them, who are true members of Christs holy Catholick Church. That we may the more clearly explain this Doctrine we shall consider. 1. What Sin is? 2. What are the kinds of it. 3. What is the wages due to it. 4. By whom sins are forgiven. 5. Ʋp∣on what account they are forgiven. 6. What forgiveness of sins doth contain in it. 7. What is required of them who may expect this great priviledge.

1. We shall consider what Sin is, and what is the foul nature of it, that so we may the better estimate the great goodness of God in pardoning of it. The Apostle shews us 1 John 3.4. that Sin is the transgression of the Law. The Law of God is the rule of the actions of man, and any deviation from that rule is a Sin, and brings us under guilt.

2. Let us consider what are the kinds of Sin. Sin is either original or actual. 1. Original Sin is by the Church of England in her Articles described to be a fault and corruption of the nature of every man that naturally is engendred of the off-spring of Adam, whereby man is very far gone from original Righteousness and incli∣ned unto evil. In which description three things may be observed. 1. Original sin is the corruption of the nature of every man descended from the loins of Adam. 2. It is a departure from that original

Righteousness wherewith the Lord enriched Adam and our selves in him. 3. 'Tis an inclination to evil. So that the whole race and off-sping of Adam, who were then radically, seminally, and potentially in his loins, were infected with this contagion. As the Scripture sayes of Levi, that he paid tythes in Abraham to Melchisedec, Heb. 7.9, 10. For he was then in the loyns of his Father Abraham when Melchisedec met him. So all we and the whole race of Mankind were in Adam when he lost himself. And that we are all from the womb tainted with this original corruption and depravation of nature, is plain and manifest from these Scriptures, Psal. 51.5. Behold I was shapen in iniquity and in sin did my mother conceive me, Ephes. 2.3. And were by nature the children of wrath even as others. And that even Infants themselves are tainted with this original corruption may appear from this, that they are liable to death. Now Death is a wages no way due to Infants for actual sins (for actually as yet they have not offended) therefore there must need be in them some original guilt, some birth-sin, which makes them liable to death. 2. Actu∣al sin, (which is the fruit of original) is any action or commission or any omission repugnant unto the Law of God.

3. Let us consider the wages of sin. The Apostle tells us, Rom. 6. last. The wages of sin is death. The wages, due reward, and fruit of sin is death. But life eternal is the fruit of righte∣ousness, not as its wages, but as a gift freely given by God, upon the account of the merit and intercession of Jesus Christ. Every sin therefore being a deviation from the Law of God, brings us under guilt; and guilt makes us liable to suffer the punishment which is due to our sins, and proportional to our offences. And our offences are augmented by the consideration of the dignity of the person against whom they are committed. And being committed against God, must therefore needs be very heinous, and bind us over to suffer eternal punishment, except we obtain a pardon, and our sins be remitted.

4. Let us consider by whom sins are remitted. 1. Men may forgive offences committed against them, so far forth as they con∣cern them, Luke 17.3, 4. If thy brother trespass against thee, rebuke him, and if he repent, forgive him, and if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him. But as Sin is a

transgression of Gods Law, so God only can forgive it. 2. 'Tis God the Fathers Prerogative to forgive Sins. Isaiah 43.25. I even I am he that blotteth out thy transgression for mine own sake, and will not remember thy sins. 3. God communicated this power to his Son, while he was here on the earth, who had pow∣er of forgiving sins as part of that power that was given him both in Heaven and Earth, Mark 2.5. and 7. When Jesus saw their Faith he said unto the sick of the Palsie, Son, thy sins be forgiven thee: The Scribes ask who can forgive sins but God only? Their position was good, that God only can forgive sins, but their supposi∣tion false, that Christ was a meer man, and not God as well as Man. 4. Ministers may forgive sins not authoritatively, but Ministerially, and declaratively. They preach remission in Christs name, & declare what persons they must be, and what they must do, who shall obtain it.

5. Let us consider upon what account and for whose sake sins are forgiven. The external impulsive cause inclining God to pardon us our sins and trespasses, is the respect he hath to the obe∣dience and sufferings of our Saviour Jesus Christ. The Apostle tells us, Rom. 3.24. that we are justified freely by the grace of God (as by the internal impulsive cause of our justification, by which he was first moved to forgive us our sins,) and then through the redemption wrought by Jesus Christ, as the external moving or impulsive cause of so great a mercy. The death of Christ is the meritorious cause of our forgiveness, Mat. 26.28. For this is my blood of the New Testament, which is shed for many for the remis∣sion of sins, Ephes. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, Acts 13.38, 39. Be it known unto you therefore men and brethren, that through this man is preached unto you, the forgive∣ness of sins. And by him all that believe are justified from all things, from which they could not be justified, by the Law of Moses, 1 John 1.7. And the blood of Jesus Christ his Son cleanseth us from all sin. Rev. 1.5. Ʋnto him that loved us and washed us from our sins in his own blood. God is indeed said to remit our sins, but never to remit the price, without which we had never been redeemed. The Law promised life but upon perfect, abso∣lute, uninterrupted obedience, and the voice thereof was, Do this and live; But this we failed in; we need therefore the interposi∣tion of the Sacrifice of Christ for us. The atonement made by

the Sacrifices under the Law, clearly had relation to the death of the Messias, and whatsoever vertue was in them, did operate through his death alone. As he was a Lamb slain from the foun∣dation of the world in Gods decree, so all atonements which were ever made, were only effectual through his blood. So that no sin was ever forgiven but by vertue of that satisfaction, and God was never reconciled to any sinner, but by intuition of that propi∣tiation. Yet the general doctrine of remission of sins was never clearly revealed, and publickly preached to all Nations, till the coming of our Saviour in the flesh.

6. Let us consider what forgiveness of sins doth import, and contain in it. Forgiveness of Sins doth comprehend in it reconciliation of an offended God, and a satisfaction made to a just God. It contains reconciliation (without which God cannot be conceived to remit;) It comprehendeth satisfaction, without which God was resolved not to be reconciled. Christ by his death hath reconciled God unto us, who was before offended by our sins. His death was ordained to be a propitiation for us, and to render God propitious to us. The punishment which Christ endured was a full satisfaction to the Will and Justice of God. He gave his life a ransome for many, Matth. 20.28. Now a ransome is a price given to redeem such as are any way in captivity, or any thing laid down by way of compensation to take off an obligati∣on, whereby he who was before bound, becometh free. Christ bought us, and the price he paid for us was his own blood, and that blood was a full and perfect satisfaction unto God. And as the offence is augmented (as we said before) by the dignity of the person, against whom the offence is committed, so the value and dignity of that which is given by way of compensation is enhaun∣ced according to the dignity of the person who makes that satis∣faction. If therefore we consider on our side the nature and ob∣ligation of sin, and on Christs side the satisfaction made and re∣conciliation wrought, we shall easily perceive how God forgiveth Sins, and in what the remission of them consisteth. Christ taking upon him the nature of man and offering himself a Sacrifice to God for mans sin, giveth that unto God (for, and instead of the everlasting punishment due to man,) which is more valuable and acceptable unto God than that punishment could be, and so maketh a sufficient compensation and satisfaction to God for the sins of

man. Which sacrifice God accepting, releases the offence, and becomes reconciled unto man (He performing the conditi∣ons required of him) and for the punishment which Christ endured, taketh off mans obligation to eternal punishment. And in this act of God consisteth the forgiveness of sins.

7. Let us consider what is required of them, who may ex∣pect this great priviledge and blessedness, the remission of all our sins. The things required of them are these.

1. True Repentance. Of which see Chap. 2. of the second part of Knowledge and Practice. 2. Faith in Christ. Of which see Chap. 3. of the same Treatise. 3. Sincere obedience unto Christ. Heb. 5.9. He is the author of eternal Salvation to all that obey him. 4. A readiness and willingness to forgive others who have done us wrong. Matth. 6.14, 15. For, if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father for∣give your trespasses. Mark 11.25. And when ye stand praying, forgive if ye have ought against against any; that your Father also which is Heaven may forgive you your trespasses. Having thus in brief explained the Doctrine of remission of sins, it will possi∣bly seem requisite that I should add a few things more for the ful∣ler explanation of so great an Article, which we are all so much concerned clearly and distinctly to understand. In order here∣unto, I shall further consider these three things.

• 1. What is meant in Scripture by Justification.
• 2. What is the procuring cause thereof.
• 3. How any come to be partakers thereof.

For the first. Justification and remission of Sins in the Scripture are one and the same thing. In some texts of Scri∣pture we are said to be justified by Christ. In others, that we ob∣tain remission of Sins by Christ. In others that we are made righteous by Christ. By which expressions one and the same thing is intended. For Justification is a discharging us from the guilt of all our sins, and an acquitting us from the chal∣lenges of the Law, and a constituting us righteous before God, not qualitative by making us inherently righteous, with such a per∣fect righteousness as is Gods Justice-proof, (for by such a righteous∣ness no Son of fallen Adam can be justified, as we shall shew after∣wards) but it is a constituting us righteous in the sight of God

or a judicial absolving of us upon the account of satisfaction given and accepted on our behalf: and though Justification principally con∣sists in our pardon, and the remission of our sins yet; there are other blessings also springing from it. For those whom God justifies, he sanctifies, & whom he sanctifies here, he will also glorifie hereafter.

2. Let us consider the procuring cause of our pardon and justi∣fication. The procuring cause of it is the Satisfaction made to Di∣vine Justice by the active and passive obedience of Christ. And that we may understand this the more clearly, let us take into our consideration these particulars.

1. The Law or Covenant of Works required of our first Parents perfect and sinless obedience upon pain of death. But they trans∣gressing, fell under the curse and condemnation of the Law. However, it pleased God of his infinite mercy that the Law should not be immediately executed upon them. And yet he did not abrogate it but only relax it as to the right of it by introdu∣cing another Covenant, viz. the Covenant of grace.

2. By this second Covenant or Covenant of Grace no Son of fallen Adam can be justified with the justification of an innocent person or as one perfectly and inherently righteous. For such per∣sons (if they should be challenged) are justified because they are found without fault or blame, and their justification is nothing but a declaration of their righteousness and innocence. But by this Covenant of grace we must be justified as sinners and offenders, upon a satisfaction made to the justice of God for our sins. For offenders can no other way be brought into the state of just men, but upon a legal pardon and discharge. And so we may be said to be justified when the compensation or satisfaction made for us is accepted, and we thereupon are legally pardoned & discharged.

3. This Compensation or Satisfaction made to the justice of God in our behalf, is made by the active and passive obedience of Christ, and the whole of our justification is founded thereon. I say the active as well as the passive obedience of Christ is here to be reckoned as concurring hereunto. For though Christ when he had once assumed our nature, and was made Man, was bound to obey the Law; yet in that he voluntarily came from Heaven, and voluntarily took our nature, and so voluntarily put himself under the obligation of the Law, this consideration makes his active obedience also meritorious. These two are therefore joyntly to

be considered in this matter. For Christ voluntarily took on him the office of a mediator, He was not compelled to it. Indeed when he was man, he was obliged as a man. A creatures homage was due from him when he had assumed our nature, but it was his own free choice that brought him into that state and condition. From hence therefore it will follow that all that Christ did and suffered, he paid by way of valuable consideration unto God for the sins of men. The whole fabrick of the Gospel is bottomed up∣on satisfaction made to the justice of God on our behalf. We are said to be ransomed, redeemed, purchased, bought with a price, and that must needs be by a valuable consideration paid, and by Satisfaction made. No works of our own could ever amount to such a purchase. Could men either have pefectly kept the Law, or have sufficiently answered for the breach of it ex post f••cto, Righteousness would have been that way, and Christ had not died.

4. Christs active and passive obedience is reckoned accounted and imputed to those who perform the conditions required of them in the Gospel, for their benefit and advantage, and so is made theirs as to the benefits redounding therefrom. But it is not so impu∣ted to them as if they were righteous in the sight of God with the self-same active and passive righteousness wherewith Christ was righteous; or as if they had suffered in Christ and obeyed in Christ, and were as righteous and innocent in Gods esteem as Christ him∣self. Which some men dangerously presuming and asserting, in∣fer from thence that God sees no sin in his children but all righte∣ousness, which is a wondeful mistake. For no other persons righ∣teousness can otherwise become ours, or be imputed to us, than by the effects and advantages of it. It cannot be a just judge∣ment to adjudge us to have performed that our selves which was actually done by another, though done on our behalf and reckoned to our benefit. We are therefore judged righteous for, not in the very righteousness of Christ. Some indeed have conceived that Christs active and passive righteousness are so made ours by impu∣tation, as if we our selves were accounted by God to have done and suffered those very things that Christ himself in his own person did and suffered. But how can it be supposed that God can account us to have done all that which Christ did, (that is, to have performed all righteousness without sin) or to have

suffered all that which Christ suffered, which in truth and reality we did not. 'Tis true that God is pleased, that the whole of what Christ did and suffered, as to the effects and advantages of it should redound to us, and be for our good and benefit. Thus all that Christ did and suffered is imputed to us as done for us, but not as done by us. And thus Christ is the Lord our righteousness. And what can we desire more than to reap all the benefits of Christs whole undertaking, and upon the account of it, (it being accepted of God in our behalf) to be pardoned and justified, sanctified and saved. And thus to have Christ made to us of God (as the fundamental cause, procurer and spring of them) wisdom, righteousness, sanctification and redemption. And thus we see that Christs personal righteousness is not imputable to any creature otherwise than as to its operation fruits, and effects. Each justified persons righteousness before God is not identically and numerically the same with Christs in his publick capacity as Mediator. For then every justified person would be personally righteous with a righteousness that has a stock of merit in it suffi∣cient to save the world, which is very absurd to imagine.

But there are some that alledge against what hath here been as∣serted, these following Scriptures. 2 Cor. 5.21. God hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. I answer, whereas Christ is said to be made sin for us, we are to understand it, that he was made a Sacrifice for our sins and that to this end and for this purpose, that we might be made the righteousness of God in him, that is, that we might be made righteous with a Gospel righteousness. He did and suffered what was requisite to make satisfaction to the justice of God for sins, that we might reap the fruit of his righteousness, and by believing in him might be accounted for righteous, that is, acquitted and pardoned. Not that his righteousness is made per∣sonally ours, as if we had done and suffered what he did and suf∣fered; but that we might be made the righteousness of God in him, that is, made righteous or acquitted by God through the merit of his righteousness. [In him] therefore is not to be taken per∣sonally and literally, but we are said to be righteous in him, when we are so according to the rule of the Gospel, and are righteous in the righteousness of Gods appointing and Christs procuring. And thus we are said to walk in him, when we walk according to

the rule of his Gospel. We are said to abide in him, when we continue stedfast in his doctrine. We are said to sleep in him, when we die in the faith and hope of the Gospel. We are said to marry in the Lord, when we marry according to the rules he has prescribed. A second Scripture alledged is, Rom. 5.19. As by one mans disobedience many were made sinners, so by the obedience of one many shall be made righteous. I Answer, this text makes nothing for the transferring or imputing of Christs personal righte∣ousness to us. But it shews us these things. 1. That as the effect of Adams sin was universal and came upon all, so the effect of Christs obedience was universal; It came upon all, that is, all sorts of men both Jews and Gentiles without distinction. 2. One sin of Adams introduced death, but Christs obedience procures forgive∣ness not only for that one sin, but for all other sins whatsoever that have insued thereupon. 3. One act of disobedience was enough to condemn, but more than one act of obedience was requisite to pro∣cure our pardon. 4. Though Christ do not save so many by his obedience as Adam brought into a state of condemnation by his disobedience, yet the second Adam is much more potent than the first: because there is much more efficacy and power required to the saving of one than there was to the condemning of many. As the restoring of one man to life is much harder than the de∣stroying the lives of many.

5. As the effect of one mans disobedience was that thereby many became sinners, (to be shapen in iniquity and brought forth in a sinful nature;) so as the effect and consequent of one mans obedience many come to be new born and are made righteous. And this seems to be the true meaning and import of this Scrip∣ture.

The last Scripture alledged is that of Phil. 3.9. Not having mine own righteousness, but the righteousness which is of God by faith Answer, The Apostle desires not to be found in his own righte∣ousness as he was a Jew or Pharisee, but to be found in Christ, ingraffed into him by faith, and to have that righteousness which is of Gods ordaining and Christs procuring (and by faith is made ours) which is Gospel righteousness, and this righteousness we have before described.

3. I come now to the third thing I propounded to inquire into, namely, How any come to partake of this great mercy and benefit,

viz. Justification before God. I Answer. This is obtained by performing the condition the Gospel requires, which is Faith in Christ. The Covenant of Grace is in the proposal of it conditional; and Christ with all his saving benefits is proposed to us upon terms which we are to perform. Our Saviour sayes, He that be∣lieves shall be saved, and he that believes not shall be damned. We are said in Scripture to be justified by Faith, and the Gospel is sti∣led the Law of Faith; and whatsoever is required of us by it, is cal∣led the obedience of Faith.

1. 'Tis not a bare assent to the truths of the Gospel or to the Revelation or History of Jesus Christ. That Faith that the Scri∣pture calls a justifying Faith is an operative working Faith, a Faith that includes in its nature a sutable acting and obedience. This Faith is never spoken of in the Scripture as a bare believing and assenting to the truth of the Gospel in opposition to acting agreeably there∣unto, but as the grand principle of action, and so it is in it self. Since Abels time, the spring of all religious actions has been Faith, viz. believing God and his promises and threatnings. The bare believing the truth of Christianity or the bare professing of it, without answerable walking and sutable obedience is not enough to save any man. And therefore to be a true believer is to be a sincere practical Christian. The Apostle tells us that he that does righteousness is righteous, and not he that reckons himself so without righteous acting, upon the meer score of his believing or bare profession. When Paul sayes, Abraham was not justified by Works, we must suppose him to mean either such perfect sinless works as would in strict rules of justice make the reward to be a debt. And such works Abraham had not. Or el e such works as were depended on by the carnal Jews, as sufficient to procure their pardon and acceptance with God by their own inward work and merit. These he disclaimes. And when he opposeth works to grace, he means such works as were supposed to justifie by their own merit, and which put us out of need of grace. But he knew that justi∣fication is not now so attainable but by Faith; yet not by such a Faith as is not accompanied with good works, as St. James proves. For by works (sayes he) Faith is made perfect. As if he should have said, true saving faith comprises obedience in it, and is not compleat and perfect without it, nor such a faith as in Scripture is accounted for righteousness. Now Abrahams Faith, the Scripture tells us, was

accounted to him for righteousness. But it was so accounted with reference to that obedience that was virtually comprised in it and naturally flowed from it. And that his Faith comprised in it a sutable obedience, is manifest; else it would have been so far from being esteemed or accounted to him for righteousness, that it would rather have been accounted to him for hypocrisie. 'Tis true, Abraham could not pretend to a sinless perfection; he had no such works to plead as were Gods Justice-proof. He had no such righteousness as in its own nature and by its own intrinsick worth could justifie him, and denominate him a perfect righteous man. Had it been so, it needed not any favour to have been ac∣counted for righteousn••ss. But God was pleased out of his free grace and favour so to reckon and account of it. Abrahams faith therefore was a believing the revelation of the Messi••h to come and of pardon and salvation obtainable by him, and acting sutably thereunto by a sincere though imperfect obedience. This God did impute and account to him for righteousness. Therefore Paul never intended to exclude Gospel works or such a sincere obedience as is naturally consequent to a true and saving Faith, and which is accepted of meer grace, and cannot pretend to any merit. But he speaks against such works as were depended on, and by vertue of which men pretended to claim justification as a reward justly due to them, in opposition to free grace. Now this Gospel justi∣fication we have described, is so far from being such a justification by works as the Jews sought after, and St. Paul disputes against, that it is a justification that results wholly from grace, and is the effect of Christs purchase and of another covenant; and all merit and reward that can be claimed as a debt is utterly excluded there∣by. Abraham was not justified upon the terms of the Law, viz. sinless perfection, but he was justified as one that had sin and fail∣ings about him which needed forgiveness, and so was justified by Faith in the Gospel-way; but it was by an operative faith which was productive of good works. Which works were not such as by any innate virtue in themselves did constitute him just, but were the fruits and genuine off-spring of his faith which rested on the promised Messiah, as the sole procurer of his pardon and forgiveness. Sinless works therefore we see were necessary under the Covenant of Works to obtain the reward as a just debt; but sincere works are necessary under the Covenant of Grace as the

genuine fruits of faith without which it is imperfect. For if it be without works 'tis no true justifying Faith, as the Apostle James abundantly proves.

2. We must take heed we do not so apprehend of Faith, as if it had in it self any justifying virtue or were of any innate worth to acquit us before God from the guilt of our sins. The value of it is wholly from Gods ordination and its relation to Christ. We are justified by Christ alone meritoriously and by what he has done and suffered. Faith is but a conditional means by which we come to reap the fruit and benefit of Christs merits.

Faith therefore and believing being the Gospel condition, let us further inquire what is comprehended in it.

1. Then, The way and method of Gods justifying a sinner being founded on the depth of his own infinite wisdom, and no way suited to the corrupt reasonings of a carnal mind, God expects we should fully believe it and firmly assent to the truth of it. And this in it self is a righteous act (and so accounted of God) firmly to believe him and what he reveals to us.

2. He expects we should thankfully accept and acquiesce in, and rely upon this way of Justification, which he tenders to us, without quarrelling or disputing; and that we should receive Christ in all his offices as our Prophet, Priest and King.

3. That we should subject our selves to all the Precepts of the Gospel, and that our faith should approve it self to be of the right kind by a sutable obedience.

Objection. But does not the annexing of such a condition as this unto forgiveness lessen the grace and bounty of it.

Answer. No, in no wise. For consider these things.

1. The dispensing of pardon and forgiveness upon such a con∣dition as faith in Christ, which includes Gospel obedience, is one of the most effectual means to introduce sanctity and holiness into the World. For what more effectual way can there be to do it, than to make it conditionally necessary to justification and salvation.

2. Gods immutable holiness and justice is hereby made more illustrious, and his solemn hatred and dislike of sin is more ma∣nifested. For hereby 'tis evident that God will save no man in his sins, but from his sins. Whom he justifies he will sanctify. No mans sin is so forgiven, that the least allowance is vouchsafed to it. None but such as are sanctified can be accepted of him.

3. Whatever is by the Gospel conditionally required of us, is fully and freely given us. Faith and every other grace is the gift of God. We perform the condition required of us solely by the power of his grace freely given unto us. And all the rewards of the Gospel are but the gracious remunerations of Gods own gifts and graces. Free grace and divine bounty is the root that bears all. And therefore the holiest men on earth have the great∣est cause to be most humble. For having received most, they ought most to abase themselves.

4. 'Tis fit that all who shall be saved should be rationally satis∣fied of the excellency of that life the Gospel calls them unto. For the precepts of the Gospel are framed and calculated for our advantage and benefit. The commands of Christ are in no wise grievous to any man truly and rationally informed of his own in∣terest. The Gospel commands us to be sober, righteous, and god∣ly; and 'tis rationally best for us so to be, both in order to our own good, and the good and benefit of others among whom we live. And therefore 'tis fit we should make a solemn choice of this life for our selves, and seriously resolve as men of truth and fi∣delity to pursue it. There ought to be sincerity of intention and en∣deavour in us to live this life, though we do not arrive at perfecti∣on of action. We should therefore examine what is the delibe∣rate choice of our wills, whether to be Sanctified by the Spirit of Christ as well as to be justified by his merits. Christ will not judge of us by a suddain passionate choice, but by our rational and ad∣vised choice. And we must especially take heed of all degrees of insincerity and hypocrisie, which of all sins under the Gospel does most dangerously border on a breach of the condition required. Be∣lieve it, those things that keep people usually from the good things of the Gospel are either a direct refusal of Christ, or a sloathful carelesness, unconcerned neglect of him, or a prevailing falseness in the course of Gospel obedience.

I shall conclude all that I shall say upon this argument with these four particulars.

1. Our Lord and Saviour did certainly perform all things that were required to be performed by him as our mediator.

2. By reason of the high dignity of his person, his obedience and sufferings are of more value and worth than the obedience and sufferings of all mankind would have been.

3. These things being performed by him in our nature and wholly upon o••r account, God accepts them for us, though not as done by us, and reckons all the benefits and advantages of them to us.

4. If we desire to partake of the benefits of Christs active and passive obedience, we must sincerly believe in him and take him for our Lord and Saviour; and if our Faith be a true justifying Faith, it will purify our hearts and reform our lives.

Having thus explained this Doctrine of the forgiveness of sins, let us now consider what improvement we should make of it.

1. Let us admire the infinite goodness of God, that there is a possibility of pardon for the children of men, who are naturally under wrath. There is none for the Angels that fell.

2. Let us often meditate upon, and admire the way of it. 1. No pardon to be obtained for man without a Mediator. And where could fallen man have found a Mediator, that would have un∣dertaken his cause? 2. No ordinary Mediator would suffice. If all the holy Angels had joyned together, it would have not been suffi∣cient. Only the eternal Son of God could effect it. 3. Let us consider, that Christ obtained our peace not by a bare mediation, but by paying a price for us, and making full satisfaction to the Will and Justice of God by his obedience and sufferings.

3. Let us often admire the benefits of it. 1. It is not only a great mercy in it self, but the foundation of all other mercies. 'Tis the Queen of mercies, that hath a glorious train of other mercies attending it. Psal. 32.1. Blessed is the man whose sins are forgiven, whose iniquities are covered, to whom the Lord imputeth not transgression. None of the antient Philosophers ever gave such a definition of happiness. 2. The sense of this mercy makes all afflictions more easie to be born. What can hurt us if God be reconciled to us? 3. Pardoning mercy brings healing with it unto the Soul. Christ Sanctifies those by his Spirit, whose pardon he pro∣cures by his Merits. 4. It affords great comfort against death, which is otherwise terrible of terribles.

4. If pardoning mercy be so great a mercy, let us often consider how vile and wretched those persons are who slight this mercy. But who are they? 1. All careless ones who neglect this great salvation, and prefer the things of the World before it.

2. All wicked and prophane ones, who go on daily increasing their guilt, not minding to make peace with God. 3. All that rest on any thing besides Christs righteousness and intercession, for the procuring their pardon with God.

5. Let us all examine our selves whether we have obtained this blessedness or no. Many content themselves with weak grounds, on which they build their hopes of pardon. 1. They are not so bad as others. They think they are sinners; yet guilty but of few sins in comparison of what others are guilty of. I answer, Possibly they may not be so bad as others, yet they may be in a very bad condition for all that; out of which, if they do not get, they will be everlastingly miserable. 2. Others think well of them. Be it so. But we shall not stand or fall by mans Judgment. 3. They live civilly, so they may do, and yet be unconverted; and without true conversion and regeneration, no salvation is to be expected.

6. Seeing God is ready to forgive, let us all endeavor to secure this blessedness to our selves. 1. Let us seek it as earnestly as ever we sought any thing in the World. 2. those that must shortly be arraigned. If a guilty Malefactor knew that the Assizes drew nigh, at which he could not expect but to be con∣demned, surely above all things in the world he would endeavor to get his pardon. 3. Let us seek it as those who are not con∣tent to be put off with any thing else besides it. And to encou∣rage us hereunto, let us consider. 1. God is ready to pardon. He hath sworn that he delights not in the death of a sinner. 2. Christ died for this very purpose to redeem us, and when he was on the earth, he complained that people would not come to him, and believe in him, that by him they might have life. 3. All means of grace afforded to us are intimations that God intends us mer∣cy, if we be not wanting to our selves. 4. All good motions and stirrings of the Spirit of God in our hearts are significations of his good will towards us. 5. And lastly, As vile or viler sin∣ners then we are have obtained pardon, and why then should not we encourage our selves to seek after pardon while it may be obtained.

SECT. V. Of the Resurrection of the Body.

THis is one of the Principles of the Doctrine of Christ, Heb. 6.2. 'Tis set before the Eternal Judgment which will ad∣judge men to their eternal state, because 'tis previous to it.

The Scripture speaks of a two-fold Resurrection.

1. A Metaphorical Resurrection, viz. that of the Soul out of the state of Sin and Spiritual Death. Of this the Apostle speaks, Ephes. 2.1. Ye that were sometimes dead in Sins and Trespasses, and Col. 2.13. You that were dead in your sins hath he quickned. Grace, Righ∣teousness and Holiness is the Spiritual life of the Soul, and where these are wanting, there must needs be a spiritual death in sin. Rom. 8.6. to be carnally minded is death: but the Spirit is life because of Righteousness, verse 10. that is, the Soul is alive Spiritually when it is partaker of righteousness and grace. Our Souls there∣fore must first rise from their state of death in sin to the new life of grace, if we desire to have a part in the glorious Resurrection of the body to eternal life, of of which I am to speak afterward, and as the Apostle sayes, Rom. 6.4. As Christ was raised from the dead so must we be raised from the death of sin, that we may walk in newness of life.

2. The Scripture speaks of a real Resurrection, viz. of our bo∣dies; namely, of the same body that died, which shall be raised again and re-united to the same soul that at death departed from it.

This resurrection of the body is that which we profess to be∣lieve in this Article. And to confirm our faith therein, let us con∣sider these two things,

• 1. God can do it. He can raise our bodies when dead to life again.
• 2. He has declared he will do it.

1. God can do it; For he is Omnipotent. Therefore, saith

our Saviour to the Sadducees who denied the Resurrection, Ye do erre, not knowing the Scriptures nor the power of God, Mat. 22.29. And the Apostle, Acts 26.8. reasons thus. Why should it be thought a thing impossible that God should raise the dead? He that could make this World out of nothing at first, undoubted∣ly can raise up mans body again, which though it have suffered many changes and transmutations; yet is not turned into nothing. Though the parts of mans body be dissolved; yet they perish not. The first dust out of which man was made, was as far from being flesh as any ashes or dust now can be. And God who is Omniscient knows how to distinguish the dust of one mans body from anothers. And being Omnipotent can give to eve∣ry body what belongs to it, to make it the same numeri∣cal Body again. This he can do according to the mighty working whereby he is able to subdue all things to himself, Phil. 3.21. Abraham thought it possible, Heb. 11.18, 19. When he really intended to Sacrifice his Son Isaac, accounting that God was able to raise him up even from the Dead. Job not only thought it possible but firmly be∣lieved it, and spake of it with assurance, Job. 19. verse 25. For I know that my Redeemer liveth and that he shall stand at the lat∣ter day upon the earth, verse 26. And though after my skin worms destroy this body; yet in my flesh shall I see God, verse 27. Whom I shall see for my self, and mine eyes shall behold and not another, though my reins be consumed within me. Martha doubted not of it, John 11.24. For (speaking of her brother Lazarus then dead) She said I know that he shall rise again in the Resurrecti∣on at the last day. And indeed there are many things in nature that seem to carry a resemblance of it. When we go to sleep (solemnly commending our selves to Gods pardoning mercy in Christ and to his gracious protection) we do as it were lye down in our graves; our sleep is a great resemblance of death, and our rising in the morning, of the Resurrection. The Sun sets every night and disappears; yet rises joyfully in the morning. The Seed that we sow first dies before it be quickned, 1 Cor. 15.56. The earth receiveth the bare seed, and by corrupting it, restoreth it in a better fashion than she took it in. The Seed s••wn is so

far from perishing, that it rises up far more beautiful. Whereas it was sown dry and hard, it springs up fresh and green. So why should it seem incredible, that our bodies shall rise from corruption with far more excellent qualities than they had before. God can raise them, that is our first Argument.

2. God hath declared that he will do it; and that is abundant∣ly sufficient to induce us to believe it. Observe these Scriptures for the proof of it. Dan. 12.2. And many of them that slept in the dust of the earth shall awake; some to everlasting life and some to shame, and everlasting contempt, John 5.28, 29. Marvel not at this, for the hour is coming in which all that are in the Graves shall hear his voice, and shall come forth; they that have done good, unto the Resurrection of life, and they that have done evil, unto the Resurrection of damnation. Acts 24.15. And I have hope towards God, which they themselves also allow, that there shall be a Resurrection of the dead, both of the just and unjust, Luke 14.14. Thou shalt be recompenced at the Resurrection of the just, John 6.39. And this is the Fathers will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day, verse 40. And this is the will of him that sent me, that every one which seeth the Son and believeth on him may have everlasting life, and I will raise him up at the last day. 1 Thes. 4.14. For if we believe that Jesus di∣ed, and rose again, even so them also which sleep in Jesus, will God bring with Him. Verse 15. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep, verse 16. For the Lord himself shall descend from Heaven with a shout, with the voice of the Arch-Angel and with the trump of God, and the dead in Christ sholl rise first.

Let us now consider what improvement we should make of this doctrine.

1. Let us take heed of erring about this doctrine. Let us take heed of the leven of the Sadducees, who said there was no re∣surrection Acts 23.8. There are two sorts of persons that ex∣ceedingly erre about this doctrine.

1. Those that affirm that there is no other Resurrection but that

which is Spiritual, viz. that of the soul from the death of sin. This was the error of Hymenaeus and Philetus, 2 Tim. 2.17, 18. They acknowledged no other Resurrection but the renovation of the mind which passes upon a man in this life. Now this Spiri∣tual Resurrection is limited only to true Believers; but the Corpo∣ral belongs to all that are in the Graves, of whom our Saviour says, John 5.29. They shall all come forth, some to life and some to damnation, which cannot possibly be meant of the Spiri∣tual Resurrection, and therefore there is another besides that.

2. Those that say the same numerical body that died shall not rise again; but some new airy body, not flesh and blood, bones and sinews as ours are made up of. But this is a great error. For,

1. If the same bodies do not arise, then 'tis not a Resurrection but a new Creation. I acknowledge 'tis not necessary they should arise with every parcel and particle of flesh they ever had, or had when they dyed; but they shall rise with so much of their bodies as shall make them the same numerical bodies that died. As a man in the Wars if he lose an arm or a leg, yet we say (and say truly) he is the same man still that he was before. So the dead shall rise with so much of their bodies, as shall (when re∣united to their souls) make them the same persons they were be∣fore.

2. Our Saviour sayes all that are in the Graves shall come forth, that is, surely the same bodies that lay there, and not other bodies for them, Rev. 20.13. 'Tis said, the Sea shall render up its dead; surely not new bodies but the old bodies that were buried there.

3. The Bodies of true Believers as well as their Souls are uni∣ted to Christ, and thereby made the Temples of the Holy Ghost, as the Apostle assures us, 1 Cor. 6.19. And can you think Christ will lose any one of his members? he assures us to the contrary, John 6.39, r 40.

4. The Apostle tells us, this corruptible, this mortal shall put on incorruption and immortality, 1 Cor. 15.53. Therefore the same bodies that are now mortal and must die, shall be raised. And indeed the Apostle plainly shews all along in that excellent discourse of the Resurrection, that he intends that the same body that dyed should rise again.

5. It seems most agreeable to the Justice of God, that it should be so; viz. that the same numerical body that was the souls in∣strument either in good or evil actions, either in works of Righteous∣ness or Sin, should partake with the Soul also in its rewards or punishments, shall they that beat down their bodies and bring them into subjection, or suffer Martyrdom in their bodies for the cause of Christ be rewarded in other bodies than those that thus suffer∣ed? Or shall that body and flesh of a wicked man, which was so great an instrument of his soul in sinning against God, and disho∣nouring of him, and hurting others, be dissolved into dust, and shall another body be framed for that miserable soul, to suffer with it those exquisite torments that the damned must suffer for ever? Surely this cannot be. Therefore it seems most agreeable to the Justice and Providence of God, that every one should receive either reward or punishment in his own body, which he had here in this life.

6. Christ hims••lf did rise with his own body, viz. with that body, that had been crucified. And others that had slept in their Graves did come forth thence at our Saviours Resurrection, and surely they came forth with those very bodies that slept there, and not with new bo∣dies, Matth. 27.52, 53. And so much of the first use.

2. Let us labour to strengthen our Faith in the belief of this Article. And in order hereunto let us consider. (1.) This Arti∣cle was that which many faithful Christians were ready to suffer Martyrdom for, and to seal with their own blood, 1 Cor. 15.29. else what shall they do (or what shall become of them) that are baptized, (that is, that suffer Martyrdom) for the dead, namely for professing to be∣lieve the Resurrection of the dead. And why stand we in jeopardy every hour, viz. of the like Baptism for the same profession, either from per∣s••cuting Sadducees, who allow no Resurrection, or from the fu∣rious Jews, who deny Christ to be risen? (2.) This Article is a great foundation of a Christians hope, 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead. For if in this life only we had hope, we were of all men most miserable, 1 Cor. 15.19. (3.) This Doctrine tends much to the illustrating the

infinite wisdom, power, justice and mercy of God. (4.) It teach∣es us how much we owe to our Lord and Saviour who hath re∣deemed our bodies as well as our souls, and will save our bodies as well as our souls.

3. If there will be a Resurrection, let us not bewail the death of our pious friends with too much sorrow or concernment. Their bodies are but laid up for a glorious Resurrection.

4. The consideration and belief of the Resurrection should strengthen us against the fear of our own death. As God said to Jacob, Gen. 46.3, 4. Fear not to go down into Egypt; for I will go with thee, and bring thee up again. So a dying Saint may say to his body, fear not to go down into the grave, into the dark and dismal vault, my dear Redeemer will bring thee up again. Death to the Righteous is but like the pulling down of an old ruinous house to build it again in a more excellent and glori∣ous manner.

5. If God can and will raise the dead, it should strengthen our Faith in Gods power that he can raise us up out of any afflicti∣on into which we are at any time fallen, and that he can raise up his own interest in the World, or in any Nation, though it be ne∣ver so low. See Rom. 4.17, 21. What cannot that God do, who quickneth the dead?

6. It should teach us not to set too high a price or value upon our own lives when we are called to expose them for the cause of Christ or for our Countreys good. Every faithful servant of Christ that so loses his bodily life, takes the best course to have it resto∣red to him with advantage. And in this sense our Saviour sayes, he that loseth his life shall save it, that is, shall not only recover it again at the Resurrection, but shall over and above also be re∣warded with eternal life in glory, John 12.25. He that loveth his life shall lose it, and he that hateth his life in this World shall keep it unto life eternal. If God therefore call thee to expose thy body to death for him, fear not to do it: He will raise it up again in a more glorious manner. 'Tis said of those Worthies, Heb. 11.35. that were wracked and tormented for professing the truth, that they refused to be delivered (viz. to the prejudice of their Conscien∣ces) expecting a better Resurrection than that now offered them, viz. to be delivered or raised up from their present pains and sufferings.

They expected a Resurrection of their bodies to eternal glory.

7. This should deterr us from sinning with our bodies, which must be raised again, and if we die in our sins, must suffer with our souls everlasting punishment. Let us take heed of imploying our bodies as instruments of sin. Remember (O sinner) that wretched body of thine which thou hast so often debauched by drunkenness, and polluted and defiled by uncleanness, it must rise again to damnation except thou repent; that tongue of thine with which thou hast so often lyed, cheated, scoffed at serious piety, and dishonoured God by swearing, cursing, ribbaldry, backbiting, &c. shall be tormented in that same flame that Dives was tormented in. Luke 16. As Christ said of Judas, it had been better for him he had never been born; so we may say of some men, It were better for them they might not rise again. But as the Soul and Body sin∣ned together, so they must suffer together. And as they inticed one another to sin, so they must be together for ever misera∣ble.

8. And lastly. Let us labour to be united unto Christ by a lively faith, that he may raise us up as our Head. He will raise the wicked as their Judge. He is Lord both of dead and living, and so hath right by that dominion to raise the dead, Rom. 14.9. and will accor∣dingly do it. And some he will raise to suffer everlasting pu∣nishment and others to a glorious everlasting life. And of such as these the Apostle speaks, John 11.25. Whoso believeth on him shall never die, that is, eternally, so as to suffer everlasting punish∣ment.

It now only remains that I should answer three questions, and then I shall shut up this discourse. 1. Seeing men return to the earth at several ages, the Infant at one age and the man at another, it may be questioned, whether they shall arise in the same age and disproportions of age and stature which they had whilst they lived? Answer. Augustine resolves it negatively, and determines it thus. That we shall all of us be raised in that proportion of strength which men attain to commonly, at their best estate. And this resolution of the case the Apostle doth seem to favour, when he saith, that though the body be sown in weakness, (in the weak∣ness

of old age or infancy) yet it shall be raised in power. All imperfections and deformities shall be taken away. For neither is it likely that Infancy, (being imperfection,) and old age, (be∣ing corruption) can stand with the estate of a glorified body.

Quest. 2. How can there be a Resurrection, seeing the Apo∣stle tells us that flesh and blood shall not enter into the Kingdom of God. 1 Cor. 15.50.

Answ. Our Bodies shall be fitted for that glorious state by the mutation of their qualities. See Apost. Hist. pag. 183, and 184. Our bodies shall not enter into Heaven vile as now they are, but shall be chan∣ged. As mens hearts are changed here by regeneration, so their bodies shall be changed in the Resurrection; changed in qualities, not in substance. As a corn of grain that is sown is raised in substance and kind the same, but divers in quali∣ties, rising up with blade and ear and corn in it. It doth not rise in just the same figure in which it was sown, but with advantage. So it will be in the Resurrection.

Quest. 3. What shall become of them that shall be found alive at Christs coming?

Answ. They shall not dye, but shall be changed suddenly from a mortal into an immortal state. See 1 Cor. 15.51, 52. 1 Thes. 4.15, 17.

SECT. VI. Of Life everlasting.

IN treating of this Article, (which the Nicene Creed calls the life of the World to come) I shall first shew, that both the old and new Testament bear witness to it, and give us sufficient ground to believe it, Dan. 12.2. Many of them that sleep in in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt. God plainly shewed to those who lived under the old Testament that there is an everlasting life in the world to come, by the examples of some, whom he took and trans∣lated

out of this world into the other, without death intervening. Enoch, who lived before the giving of the Law, and Elijah who lived after, are both instances of this, Gen. 5.24. Enoch walk∣ed with God, and he was not: for God took him, Heb. 11.5. By Faith Enoch was translated that he should not see death, and was not found, because God had translated him, And so Elijah was carried up in a fiery Chariot, and by a whirlwind into Heaven, 2 Kings 2.11. After Abraham Isaac and Jacob were dead, God stiled himself their God, Exod. 3.6. Moreover he said I am the God of thy Father, the God of Abraham, the God of Isaac and the God of Jacob. Now Christ told the Sadducees, that God is not the God of the dead, but of the living, Matth. 22.32. God so stiling himself their God, sheweth that their souls did still live (though separated from their bodies) and also that their bodies should be raised again, and both souls and bodies being re-united should live for ever. And thus much for the proof of this Article out of the old Testament. But the new Testament doth more clearly as∣sert this Doctrine, life and immortality being (in a more evident manner) brought to light by the Gospel, as the Apostle tells us, 2 Tim. 1.10. To give some few places of many that might be brought for the proof hereof. Matth. 25.46. And these shall go away into everlasting punishment, but the Righteous into life eternal, John 3.16, 36. God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. Mark 10.30. But he shall receive an hundred fold now in this time, and in the world to come eternal life, John 12.25. He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eter∣nal, 1 Thes. 4.17. Then we which are alive and remain, shall be caught up together with them in the Clouds to meet the Lord in the Air, and so shall we ever be with the Lord, 2 Cor. 5.1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God, an house not made with hands, eternal in the heavens, John 17.27. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. Having thus shewed, that everlasting life is plainly asserted both in the old and new Testa∣ment, I come now to shew, that there are three degrees of this everlasting life held forth to us in the Scriptures.

1. There is a life eternal Initial, which is the life of grace, John 3.36. He that believeth on the Son hath everlasting life, that is, hath it begun in him, hath the earnest of it in his Soul.

2. There is a Partial life eternal, which is the life which be∣longeth to the Soul when it is separated from the body; 'Tis the happiness which the souls of the Righteous enjoy between the time of death and the day of Judgment. The Scripture is abun∣dant in asserting this kind of life eternal, which the separated soul injoys in the other world, Eccles. 12.7. Then shall the dust return to the earth as it was, and the Spirit shall return unto God who gave it, Matth 10.28. Fear not them which kill the body, but are not able to kill the Soul, but rather fear him which is able to de∣stroy both soul and body in Hell, Luke 12.4. Be not afraid of them that kill the body and after that have no more that they can do. But I will forewarn you whom you shall fear. Fear him who after he hath killed, hath power to cast into Hell, yea I say fear him, Heb. 12.23. To the general assembly and Church of the first-born, which are written in Heaven, and to God the Judge of all, and to the Spi∣rits of just men, made perfect, Luke 23.43. Our Saviour said to the penitent Thief, To day thou shalt be with me in Paradise, Luke 23.46. And when Jesus had cried with a loud voice, he said, Father into thy hands I commit my Spirit; and having said thus, he gave up the Ghost. Acts 7.59. And they stoned Stephen, cal∣ling upon God, and saying, Lord Jesus receive my Spirit, Phil. 1.23. For I am in a strait betwixt two, having a desire to depart, and to he with Christ, which is far better, 1 Pet. 3.19. By which also he went and preached to the Spirits (now) in Prison, Rev. 6.9, 10. And when he had opened the fifth Seal, I saw under the Altar the Souls of them that were slain for the word of God, and for the Te∣stimony which they held. And they cried with a loud voice saying, How long O Lord holy and true dost thou not judge and revenge our blood on them that dwell on the earth.

3. There is a life eternal Perfectional, which shall be conferred on the Saints after the re-union of their Souls and Bodies, Matth. 25.34, 46. Then shall the King say unto them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World. Then shall the Righteous go in∣to life eternal. Now this perfectional life everlasting (which will

be the portion of the Saints at the last day) is such a life as shall be free from all evil, and full of all good.

1. Free from the evil of sin. The Souls of the Just shall then be made perfect.

2. The evil of temptation. There was a Tempter in Paradise, there will be none in Heaven.

3. The evil of affliction. All tears shall be wiped from your eyes. Rev. 7.17.

2. This life shall be full of all good.

1. Their Ʋnderstandings shall have a clear knowledge, sight and vision of God.

2. Their Wills shall be perfected and adorned with an ab∣solute and indefective holiness.

3. Their Affections shall be set right with an unalterable re∣gularity.

4. They shall injoy an uninterrupted communion with God.

5. They shall be blessed in their company.

6. And lastly, They shall have this blessedness secured to them without fear of ever losing it or being deprived of it; But though the Saints shall enjoy such an eternal life in bliss, as we have before described, yet it shall not be so with the wicked. Eternal life in misery will be their portion. They shall be tormented, 1. With the pain of loss, 2. With the pain of sense, 3. With the worm of Conscience, a tormenting reflection on their former folly. 4. With despair of ever coming out of that woful misery which is the very Hell of Hell. But of these things I have spoken more largely in the former Treatise pag. 130.

It remaines therefore now that I shew what improvement we are to make of this Article, and then I shall shut up this di∣scourse.

1. We may from hence learn, how inexcusable they are who hazard and expose their souls and bodies to eternal torments for a short satisfaction of their bruitish lusts.

2. We should consider that there is no concern we have in the World, that should lie so near our hearts as the making our peace with God upon sure and safe grounds.

3. From hence we may learn how highly we ought to prize the blood of Christ and his undertaking, by which alone we can escape the wrath that is to come.

4. It may shew us how we ought to pity those who are run∣ning on in a full carreer to Hell. How should we endeavour by our earnest intreaties to keep them from falling into that dismal place of torment?

5. We should consider with what extreme folly they are pos∣sessed, who mind only this present life; that live as if there were no other life besides this, or none else worth looking after.

6. We should above all things endeavour to secure to our selves eternal life in Bliss and Happiness. Every man and womans portion must be one of these two, either everlasting life in Bliss, or everlasting damnation. And if we must be either eternally happy or eternally miserable, methinks it should make us pass the time of our sojourning here in fear, 1 Pet. 1.17. and to give dili∣gence to make our calling and election sure, 2 Pet. 1.10. And to quicken our diligence hereunto, leet us consider these things.

1. By nature we have no title to everlasting Bliss. By nature we are children of Wrath, Eph. 2.3.

2. We must be united to Christ, if ever we intend to obtain it. God hath given eternal life, and this life is in his Son. He that hath the Son hath life, he that hath not the Son hath not life, 1 Joh. 5.11, 12.

3. Holiness of heart and life here is necessary for the obtaining of eternal life in bliss and happiness hereafter.

4. As Parents have been instrumental (under God) of con∣veying a temporal life to their Children. So they should labour (as much as possibly they can) that they may be so religiously instructed and educated, that they may at last obtain an eternal life in bliss and happiness.

Of Baptism.

A Sacrament is an outward and visible rite instituted by Christ to signifie the benefits of his death and passion, and to seal and confirm the promises of Salvation to those who perform the conditions required of them.

There are two Sacraments of the new Co∣nant or or new Testament, viz.

• 1. Baptism.
• 2. The Supper of the Lord.

Being to speak here of Baptism, I shall first distinguish of the several kinds of Bap∣tism.

1. There is Baptismus fluminis sive aquae the Baptism of water, John 1.33. He that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spi∣rit descending and remaining on him, the same is he that baptizeth with the Holy Ghost.

2. Flaminis sive Spiritus. The Baptism of the Holy Ghost, Mat. 3.11. I baptize you with water (saies John Baptist) but he that cometh after me shall baptize you with the Holy Ghost.

3. Sanguinis sive Martyrii. The Baptism of Sufferings, Mat. 20.22. Are ye able (sayes our Saviour to the sons of Zebedee) to drink of the Cup that I shall drink of, and to be Baptized with the Baptism that I am to be Baptized with, that is, are ye able to partake with me in those sufferings and afflictions which I am shortly to undergo.

I am to speak of the first of these, viz. The Baptism of water Concerning which, that I may proceed Methodically, I shall speak.

1. Of the Institution of it.

2. Of the Nature of it.

3. Of the excellent uses and ends of it

4. I shall inquire who are the persons that ought to be Baptized.

5. Whether Baptism be of absolute necessity to Salvation.

6. What improvement those who were baptized in their infancy ought to make of their Baptism, when they are grown up and come to years of understanding.

7. What are the particular duties of Christian Parents towards their infant Seed and Children.

1. I begin with the first. The institution. 'Tis God only who hath authority to appoint Sacraments in the Church. 'Tis his divine institution which makes a Sacrament. The whole Church cannot do it, And John 1.33. We read that John Baptist had com∣mission to Baptize with water. He that sent me to Baptize with water, the same said unto me, &c.

2. Christ gave Commission to his Apostles in the first year of his publick Ministry to baptize, else 'tis not imaginable they would have done it, John 3.22. After these things came Jesus and his Disciples into the land of Judea, and there he tarried with them and baptized (that is by the hands of his Apostles) for Je∣sus himself baptized not, but his Disciples, John 4.12.

3. After his Resurrection he enlarged the Commission, of his A∣postles, Matth. 28.19. Go ye therefore and teach all Nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost. Here he prescribes the form they should use in the administration of Baptism, injoyning them to baptize in the name of the Father, Son, and Holy Ghost. And the words in Mark 16.16. He that believes and is baptized shall be saved, but he that believeth not shall be damned, seem to be an addition to those in Matth. 28. and are not any express direction as to the admitting Infants, or not admitting them, but a direction how they should go and disciple the Heathen Nations by preaching the Gospel to them, and when they had converted any to Christianity, they should baptize them, and so bring them into Covenant with God; and when the Pa∣rents were in Covenant, their Children could not fail to be so also, as (God willing) we shall shew hereafter.

2. We come to consider the Nature of Baptism.

Baptism in its general notion, is an outward visible sign and representation of inward and spiritual blessings and benefits con∣veyed and made over by Christ unto the persons baptized, they performing the conditions required of them.

In Baptism there are two parts

• 1. The Outward.
• 2. The Inward.

In the outward part there are three things considerable.

1. The outward Element, Water,

2. The Action of applying the water by sprinkling or dip∣ping.

3. The form of administring or applying the water, viz. in the name of the Father, Son, and Holy Ghost. The quantity of water which is to be used, is not limited by the ho∣ly Scriptures. Sprinkling is as significant (as to the main ends of Baptism) as dipping. Therefore the blood of Christ (which is signified by Baptism) is called the blood of Sprinkling, Heb. 12.24. 1 Pet. 1.2. And sprinkling comes nearer the baptism men∣tioned in the old Testament, than dipping doth. For the Children of Israels passing under the Cloud and through the red-Sea, 1 Cor. 10.2. is called a baptizing. And surely they were not dipped in the Cloud, but only sprinkled with it, that is, with some drops that fell from it; nor dipped in the red-Sea (as the Aegyp∣tians were, who were drowed therein) but only touched it with their feet, or else possibly some drops from the waves of it might be blown upon them by the wind. But against this some object that place, Rom. 6.4. Buried with him in Baptism.

Answ. Our Baptism shews our communion with Christ in his death, it being a sign and representation of Christs blood shed, and consequently of his death and burial; and should mind us that in conformity to him we should die unto sin. But we must not press Metaphors too far, else as Christ lay three dayes and three nights in the Grave, so we must lie under water, which if it were practised would quickly end this controversie. Besides, our pou∣ring water on the person baptized resembling in a sort the pouring dust or earth on a dead body, may be a representation of Burial also. But we must not (as I said) strain resemblances too far. Be∣sides, we do not find that our Saviour and the Apostles continu∣ed every circumstance that was in use in the first institution of the Sacrament of the Passover. As particularly, they were at first

injoyned to sprinkle their door-posts with the blood of the lamb, and to eat it with their loins girt, and staves in their hands, as people in haste, ready to march out of Egypt. But this and other circumstances we do not find observed by our Saviour or his Apostles in their eating the Passover. Therefore some circum∣stances may be varied according to Christian prudence, provided we keep close to the main of the institution, and the ends of it. To conclude this particular, baptizing is any kind of religious washing, or sprinkling in the name of the Father, Son, and Holy Ghost, duly performed by a person rightly qualified for it. And what Mr. Perkins sayes in this matter is considerable, viz. that if we were to baptize a converted Pagan or Turk of ripe years, in a hot Countrey (mark that) we might baptize him by dipping. And so much of the outward part. The inward part of Baptism or the spiritual mysteries hereby signified are these two.

1. The blood of Christ sprinkled upon the Soul for the washing away the guilt of sin, and procuring remission and justification to the person baptized.

2. The grace of Christ poured into the Soul, purging out the power and dominion of sin by regeneration and sanctificati∣on.

3. We come now to consider the excellent ends and uses of Bap∣tism.

1. Baptism, as it has reference to God is a sign or solemn rite signifying the washing away of the guilt of our sins in Christs blood, and the Sanctifying our natures by his holy Spirit. And is a Seal to confirm it to us, as circumcision was to the Jews, Rom. 4.11. Into whose place it succeeds, as we shall shew anon.

2. Baptism, as it has reference to us, is a solemn dedicating and and consecrating us to the sincere worship and service of God the Father, Son, and Holy Ghost. 1. 'Tis a dedicating and consecra∣ting us to God the Father as our Creator, that we should obey him as our rightful Lord, love him and depend on him as the fountain of our happiness, preferring his favour before any thing else in the world. 2. 'Tis a dedicating us to Christ, that we should believe in him, and accept him as our Saviour and Redeemer, expecting to be saved only by his merits, righteousness and intercession. 3. 'Tis a dedicating us to the Holy Ghost, that we should accept him as our guide, sanctifier, and comforter, that by him we

may be freed from the dominion of sin, have the image of God repaired in us, be led into all saving truths, and guided in the wayes of godliness, and comforted with a sence of Gods love in Christ, and hope of eternal glory.

3. 'Tis a solemn ingaging us to renounce the Devil, the World and the Flesh as the three great enemies of God and our Souls. They are all expressed in Ephes. 2. v. 28. and 3. in times past ye walked according to the course of this World, according to the Prince of the power of the air, the Spirit that now worketh in the Children of disobedience. Among whom we also had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as others.

4. 'Tis an enrolling us into Christs family the visible Church, to walk in union and holy communion with the members there∣of, 1 Cor. 12.13. By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free.

5. 'Tis an obligation or bond of obedience engaging us to per∣form the precepts of the Gospel. We are thereby engaged to re∣pent of our sins, to believe in Christ, to endeavour to be holy in all manner of conversation, and to take up our cross when our Saviour calls us to it. As the Apostle speaks to the Galathians, Gal. 5.3. I testify to every one that is circumcised, that he is debtor to the whole Law. So say I to every one that is baptized, he is a debtor to the whole Gospel, and bound to observe the pre∣cepts of it. And so much of the excellent ends and uses of Bap∣tism.

I come now to the fourth particular, to consider who are the per∣sons who ought to be baptized? Those are to be Baptized who are converted to the Faith of Christ, whether Jews or Gentiles, and the Children of one or both Christian Parents. The former part of this po- is granted by all. But there are some who doubt of the latter. sition That I may therefore more clearly prove the right of infants of Christian Parents to baptism, I shall first lay down some rules, which it will be requisite for us to observe in this matter.

1. There are many great truths couched and comprehended in the Scriptures which are not plainly and in so many words expres∣sed; and whatsoever may be rightly deduced by necessary and un∣avoidable consequence from Scripture is Scripture, and binding

to us. Our Saviour, Mat. 22.31. proved the Resurrection of the dead against the Sadducees, not by express Scripture but by consequence and deduction from Scripture. See Sect. 6. concer∣ning life everlasting.

2. Those truths which are more plainly revealed in the Old Testament, are more sparingly mentioned in the New, and those that are more darkly mentioned in the Old, are more clearly revealed in the New. There is much said of the priviledges of children in the Old Testament, and particularly of their right to the Seal of the Covenant, and therefore the less is spoken of it in the New.

3. Those truths which were not controverted in the Apostles dayes, they were not so zealous in pressing, or defending, there being not any apparent reason or occasion for it. And of that nature the Baptism of Infants seems to be.

4. Those Scriptures which speak of the priviledges of Chil∣dren or Infants, are the fittest Judges of this controversie, and not those which speak only of the priviledges of grown or adult per∣sons. As if the question be, whether any Infants may be saved? you must not determine it by Mark 16.16. He that believeth, and is baptized shall be saved, but he that believeth not shall be damned, (For this concerns only grown persons) but by such scriptures as these, Gen. 17. v. 7. and v. 10.11, 12. Where God promises to be a God to Abraham, and to his Seed, and requires that his male children at eight dayes old should be circumcised as a token or seal of the Covenant between him and them. So if there should be a question started, whether Parents ought to maintain their Children in their Infancy? you must not determine this question by 2 Thes. 3.10. Where the Apostles sayes, this we commanded you, that if any will not work, neither should he eat, but by 1 Tim. 5.8. He that provides not for his family is worse than an Infidel. And according to this rule we must proceed in this matter. This controversie must be determined by those places of Scripture which do either express or imply the priviledges of Infants. Ha∣ving laid down these rules, I come now to give some arguments or reasons for Infant Baptism.

1. The Covenant of Grace stands now in force for the benefit of the Children of believing Parents, and if they be within the

Covenant of God, the Seal of the Cove∣nant belongs to them. Be baptized every one of you (sayes the Apostle to the con∣verted Jews, Acts 2.39.) For the pro∣mise is to you and to your Children. The same Greek word that is here used for chil∣dren, is used for Infants and Children at nurse, as may appear, if you consult 1 Cor. 7.14. 1 Thes. 2.7. If it were not so, the converted Jews should have suffered loss, by believing in Christ, namely, if their children should be excluded now from the promise or Covenant of grace, who were included in it for 2000 years before, under the old Administration. For, as we said before, God established a Covenant with Abraham and his seed. And Isaac was within this Covenant when he was but eight dayes old, and re∣ceived the Seal of it. Now concerning this Covenant made with Abraham, observe these particulars. 1. It was an evangelical Covenant, and the Seal of it, viz. Circumcision was the Seal of the righteousness which is by Faith, Rom. 4.11. 2. It be∣longed not to Abraham only but to his Children. 3. This bles∣sing bestowed on believing Abraham was to descend on the be∣lieving Gentiles, Gal. 3.14. For he was to be the Father of all them that believe, though they were not circumcised, as the Apostle tells us in the place fore-quoted, Rom. 4.11. Now could the believing Gentiles be heirs of this Covenant (according to promise as it is, Gal. 3.29.) if their children be excluded from it? For the Childrens right to the Covenant and promise is part of the Fathers inheritance, the promise being, I will be a God to thee and thy seed. 4. Consider, the Covenant of Grace hath alwayes been one and the same for substance, though not as to manner of Administration. And under the Old Testament it took in Chil∣dren, and can we think it leaves them out now under the Gospel? Surely the grace of God is not straiter under the Gospel than it was under the Law: For Christ is the Mediator of a better Cove∣nant as the Apostle tellls us, Heb. 8.6. that is, of a bet∣ter administration of the Covenant of Grace. And how could this be, if infants who were within the Covenant under the Law, should now be out of it under the Gospel? But to clear this mat∣ter yet further, the Apostle tells us that Children of believers are foederally holy, 1 Cor. 7.14. Else were your Children unclean,

but now are they holy. As if he should have said, if both Parents were Heathens, then were their Children unclean, that is, out of Covenant; but now one of them being a Christian, it pleases God that the Child shall have benefit and priviledge by that Pa∣rent; now are they holy, that is, in Covenant with God. And in this sense; If the root be holy, so also are the branches, Rom. 11.16. If the Parents be holy, so also are the Children. The Apo∣stle speaks not of an inward holiness inhering in the nature of the Child, but of an outward holiness or right to Church Priviledges and Ordinances. And according to this sense, those words of Ezra are to be understood, Ezra 9.2. Ye have mingled the holy seed, that is, that are in Covenant, with the Nations, that is, with those who are out of Covenant. I know, the Anabaptists inter∣pret those words of the Apostle [now are your Children holy] to import no more but this, they are legitimate and no bastards. But that cannot be the meaning of them: For the Children then of many Pagans would be as holy as they: For multitudes of them are born in lawful Wedlock, and so no bastards.

All visible members of the Jewish Church had a foederal right to the Sacraments, 1 Cor. 10.2, 3, 4. They were all baptized into Moses, all eat the same spiritual meat, and yet with many of them God was not well pleased. This foederal right did not stamp on them a character of saving grace, but was only a right to the means of Salvation, and how far God would make them effectu∣al, no man could tell. Some that had a right to them, made no right use of them. For an infant therefore to be born of Christi∣an Parents professing to believe in Christ, and willing solemnly to dedicate him to God, is all that God requires of an infant to give him Title to his Covenant. We must bap∣tize all whom the Parents bring with such a profession for themselves, and their children. And their Infants are in Covenant, because reputatively their Parents wills are theirs, to dispose of them for their good. And the Children are supposed to consent by their Parents who consent for them. And the Parents will is reckoned for the Childs, till he come to age, to have a will of his own. His Parents faith and consent to dedicate him to God, is his Title. Now Parents

dedicate their Children. 1. Virtually, when they dedicate them∣selves to God. 2. Actually when their hearts actually and parti∣cularly consent to dedicate this Child to God. 3. Sacramentally, when they bring him to baptism and solemnly there dedicate him to God. And this is the title of Children to baptism, and not their meer natural relation to their Parents.

As for Sponsors, God-fathers or witnesses, probably the use of them in ancient time was this. They were such as came to the Church, and professed they believed the Parents were true belie∣vers, and in case they did Apostatize or die, did promise to see to the Christian education of the Child themselves. But sure∣ly as the Parents faith and consent to dedicate their Child to God (and that either of one or both) conveys the right of baptism to the Child, so the Parents themselves ought to be the principal dedicators of their Child to God in baptism. If God-fathers or Sponsors be chosen by them as their deputies to do it for them, it may possibly be admitted, but as this is generally used 'tis a matter more of ceremony and civility than of Christianity. And as a learned man sayes, God-fathers are generally like brass andirons standing more for sight than service, more for orna∣ment than use.

2. If Children were circumcised under the Law, they may be baptized under the Gospel. For baptism succeeds to all the essen∣tials of circumcision. Circumcision was not a meer badge of di∣stinction, to distinguish the Jews from other nations, but a Seal of their consecration to God. It had more in it of what was Sacramental than of what was Ceremonial. And the chief my∣stery signified by circumcision was, that natural corruption must be cut off and done away. Now Christians are said by baptism to be spiritually circumcised. Ye are circumcised with the circumcision made without hands, sayes the Apostle, Col. 2.11, 12. He urges it as an argument to them to throw off the Jewish circumcision, for they were circumcised with the circumcision of Christ, viz. with that which he had appointed in his Gospel, and that was bap∣tism. So that baptism is now come in the room of circumcision. And as Solomon sayes, Eccles. 1.4. One generation passes away, and another comes, but the earth remains for ever; So may I say, one Sacrament of initiation, (viz. Circumcision) passeth away, and another, (viz. Baptism) cometh in its stead, but yet the

same Covenant of Grace that was then, remaineth still. So that what circumcision was to them, our baptism is to us, as particu∣larly.

1. Circumcision was to be a sign or token of the Covenant to them, Gen. 17.11. So is baptism to us, Acts 2.38, 39. Then Peter said unto them, repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, &c. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

2. Circumcision was a Seal of the Righteousness of Faith to them, Rom. 4.11. And so is baptism to us, Acts 22.16. Arise and be baptized and wash away thy sins, calling on the name of the Lord.

3. Circumcision signified the necessity of sanctification to them, and therefore they were required to be circumcised also in heart, Rom. 2.29. So baptism to us, Rom. 6.4. Therefore we are bu∣ried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

All the difference between circumcision and baptism is for our advantage. For 1. Baptism is not so painful as Circumcision was. None of our blood is required here to be shed. 2. Baptism is not confined to the eighth day, but may be done before or after. 3. Women, and female children may be baptized, who could not be circumcised. Acts 16.5. We read that Lydia was baptized. And Acts 18.1. 'tis said they were baptised both men and women. But we come to a third argument for infant Baptism, and that is this.

3. Whole Families were baptised under the new Testament, as Lydia and her houshold, Acts 16.15. Stephanus and his houshold, 1 Cor. 1.16. And the Jaylor and his houshold, Acts 16.31, 32. Can we imagine so many families without any Children in them?

4. Children are capable of receiving benefit by baptism, why should they therefore be kept from it? The benefits of Baptism are. 1. Remission of sin by the blood of Christ; and children need that remission, by reason of original sin. 2. Sanctification by the Spirit of Christ; and they need the Sanctifying of the Spirit to renew their natures. And Christ may in the due administraion

of this Ordinance graciously work on the Soul of an Infant, and change its disposition, and infuse the seeds of grace into it be∣fore it comes to the use of reason, why then should not children be brought to Christ, and dedicated to him by baptism? Surely they that keep them from him, dangerously expose them to the grand enemy of their Souls.

5. The fifth and last argument I shall bring for Infant Baptism, shall be the practice of the Church in ancient times, and near to the Apostolical. And for proofs of this nature, I shall take my rise from the time of Austin, without looking lower, and so ascend toward the days of the Apostles.

First then for Austin, who flourished about the year of Christ 410. he is positive, and express for it, Epist. 3. ad Volusiam, con∣suetudo matris ecclesiae in baptizandis parvulis nequaquam spernen∣da est, neque omnino superflua deputanda, nec omnino credenda, nisi apostolica esset traditio. Idem libro primo de pec. mer. & remiss. cap. 26. Parvulos Baptizandos esse Pelagiani concedunt. Qui contra authoritatem Ʋniversae Ecclesiae proculdubio per Dominum & Apostolos traditam venire non possunt. Et Serm. 10. de ver∣bis Apostoli de Poedobaptismo loquens, Nemo, inquit, vobis susurret doctrinas alienas. Hoc ecclesia semper habuit, semper tenuit. Hoc a ma∣jorum si de accepit, hoc usque in fidem perseveranter custodit.

Somewhat before Austin lived St. Hierom, (viz. Anno. 400) who is clear for Infant Baptism Epist. ad Laetam. Qui parvulus est Parentis in Baptismo vinculo solvitur, &c. Children sayes he are freed in Baptism from the sin of Adam, in the guilt whereof they were involved, but men of riper years from their own, and his. Hieron. advers. Pelag. libr. 3. in fine. And in conclusion he resolves Infantes etiam in peccatorum remissionem baptizandos esse, that Infants are to be baptized for the remission of sins.

Before him lived St. Ambrose, viz. about the year 370. who speaking of the Pelagian Heresies, who published among other things, that the hurt which Adam did to his Posterity was exem∣plo non transitu, rather by giving them such a bad example of diso∣bedience, than by deriving on them any natural sinfulness, doth thereupon infer, that if this were true, it would prove evacuatio

baptismatis parvulorum; a very nulling the Baptism of Infants. Ambros. lib. 10. Epist. 84. Et lib. 2. cap. 11. Nec senex pro∣selitus, nec infans Vernaculus excipitur, quia omnis aetas peccato ob∣noxia, & ideo omnis aetas sacramento idonea.

About the same time or something before flourished Gregory Nazianzen, who in his fortieth Orat. de bapismo sayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. quid autem de iis dicis, qui adhuc tenera aetate sunt? an eos quoque baptizabimus? ita prorsus, si quod peri∣culum urgeat. Praestat enim absque sensu sanctificari, quam sine sigillo, & initione abscedere. Atque hujus rei ratio nobis est circumcisio die octavo peragi solita, quae baptismi figuram quodammodo gerebat, atque iis, qui rationis adhuc expertes erant, offerebatur.

Ascend we now to Cyprian Bishop of Carthage, who lived in the third century about the year 250, who was as great a stick∣ler for Infant Baptism in his time as any who succeeded him. In Epist. ad Fidum lib. 3. Epist. 8. Porro si etiam gravissimis de∣lictoribus, &c. If, saith he, remission of sins be given to the great∣est offenders, none of which, if they afterwards believe, are ex∣cluded from the grace of Baptism, quanto magis prohiberi non de∣bet infans, qui recens natus, nihil peccavit, &c. How much ra∣ther should Infants be admitted to it, who being new born have not sinned at all, save that they have contracted from Adam that original guilt which followeth every man by nature, &c. Nor was this Cyprians opinion only, but the unanimous consent of sixty six African Bishops convened in Council, by whom it was declared (as he there relates) that Baptism was to be administred as well to infants as men of riper years.

Before him lived Origen about the year 220. who plainly tells us in Rom. cap. 6. Ecclesiam ab Apostolis traditionem accepisse eti∣am parvulis baptismum dare. And further shews, that it was administred to them in reference to original sin, which if it were not in Infants, gratia baptismi superflua videretur, the grace of baptism might be thought superfluous. Idem in Levit. Hom. 8.

Before his time in the second Century flourished Irenaeus, he seems c ear for Infant baptism. Christus venit omnes per seipsum salvare, I omnes inquam, qui per seipsum renascuntur, in Deum, In∣fantes,

& parvulos, & pueros. Irenaeus advers. haereses. Lib. 2. 39. Upon which words the Glosser makes this observation. Nomine renascentiae, Dominica, & Apostolica phrasi, baptismus in∣telligitur.

And thus far we can go, to shew the antient practice of the Church concerning Infant-Baptism.

5. We come now to the fifth thing we propounded to inquire into, and that is, whether baptism be of absolute necessity to Salvation?

Baptism is not of such absolute necessity, that they that partake not of it, must certainly and unavoidably perish. The penitent Thief on the Cross (who was then converted) surely never was baptized. And Baptism of it self does not confer grace, For Acts 8.13, 23. Simon Magus was baptized, yet remained in the gall of bitterness. God can confer grace as he pleases, and when he pleases. He ties us, but not himself to the use of means. Baptism is generally and ordinarily necessary to salvation, both necessitate praecepti and medii; surely Christ would not command a needless thing to all nations in the name of the blessed Trini∣ty. We cannot ordinarily expect grace, but in the use of the means of grace, which he hath appointed. 'Tis not therefore the simple privation, but the neglect or contempt of baptism, that is dangerous. And so I come now to the sixth thing I propounded to inquire into, viz.

6. What improvement should they make of their baptism who were baptized in their Infancy?

1. They should reflect upon their Original corruption, and how defiled they were from the Womb, so that as soon as they were born they stood in need of a Saviour.

2. It should mind them, that long ago they were solemnly dedi∣cated to Christ, entred into his family, listed under his banner, engaged (as far as could be done by their Parents) to the sincere service and worship of God the Father, Son and Holy Ghost, and to forsake the Devil, the World and the Flesh. But now they are come to years of understanding, they must renew their Covenant with Christ by their own actual consent. And surely if things were regularly carried in the Church (as they ought to be) the passing out of the Infant state of Church-member-ship into the state of adult members should be very Solemn, and by a serious,

understanding, personal owning of their Baptismal Covenant; and then they should be confirmed in the state of adult members, and then, and not before be admitted to the Sacrament of the Lords Supper. The infant baptismal Covenant will save none that live to years of discretion, that do not heartily own it in their own persons.

3. It should stir up Godly sorrow in them, that being so long ago ingaged unto Christ, and dedicated to him by their Parents, they have walked no more answerably thereunto.

4. It should stir up in them a vigorous exercise of Faith in Christs blood. Did they need Christs merits and intercession when young, and when they were under the guilt only of original sin; how much more now do they need it, when they have committed so many actual sins?

5. The remembrance of his baptism should be a mighty argu∣ment to turn a sinner from the error of his way. Say to thy Soul (O Sinner) I was dedicated to Christ in my Infancy, and now shall I go on in sin serving the Devil? I was listed under the banner of Christ; and shall I now fight against him? Ah wretch! how can I do these things?

6. It should be a great antidote against temptation: whenever thou art tempted to sin, say to thy self, I am baptized, I am so∣lemnly ingaged unto Christ, how can I do this great wickedness and sin against him?

7. I come now to the seventh and last thing I propounded to consider, namely, What are the duties of Christian Parents in re∣ference to their Children. Their duties are these,

1. To be sensible of their own sinful condition by nature, and how they have been instruments of propagating a corrupt nature to their poor Children.

2. To bless God for Christ, who is the the only Physician, who can cure them and their children.

3. Seasonably to present their Children to this ordinance of bap∣tism, and professing their Faith in Christ, and their consent to take him for their Lord and Saviour, solemnly to dedicate them unto him: And when they dedicate their children unto Christ, they should address themselves unto it as one of the solem∣nest works in the world. They should do it with due prepara∣tion,

reverence, and seriousness as beseemeth those that are trans∣acting a business, of such unspeakable importance.

4. They should ingage to bring up their children in the prin∣ciples of the Christian Faith. They should imagine God said to them as the daughter of Pharoah said to Moses's Mother, Exod. 2.19. Bring up this Child for me. Bring up this Child in my fear, and for my service.

5. They should be very earnest in prayer to God for their children. O that Ismael might live in thy sight, sayes holy Abra∣ham, Gen. 17.18. So should pious Parents pray for their chil∣dren, O that this child of mine may be a real member of Christ. O that he may have the Image of God stamped upon his Soul. O that he may honour God here, and be for ever happy with him in his Kingdom hereafter.

6. They should be early instilling good and wholsome principles and documents into them; precept upon precept, line upon line, here a little and there a little, as they are able to bear it, Isa. 28.10. And the Mother as well as the Father should make consci∣ence to do this. We read that Bathsheba the mother of Solomon did so, Prov. 31. which chapter contains her wise instructions to him.

7. They should check the first appear∣ings and buddings forth of sin in them, endeavouring to make them sensible of the great evil and danger of it.

8. They should labour to make them in love with the beauty and excellency of Holiness and Vertue.

9. They should bring them to the ordinances of God, expect∣ing the spirit of God will move upon those waters.

10. They must be sure to set them a good example. Chil∣dren are more led by example than pre∣cept.

11. They must encourage all good begin∣nings of vertue or ingenuity they see in them.

12. And lastly they must labour to give them a good education and put them into a good way of living in the World, and make such provisions for them as God in his Providence shall inable them. And those Parents that do these things, whatever the success be, will have comfort in so doing.

Of the Lords Supper.

I Come now to treat of the Sacrament of the Lords Supper. In the handling of which I shall,

1. Indeavor rightly to inform your Judgments concerning the true nature, use, intent, and benefit of this holy ordinance.

2. Direct your practice, that you may know how to receive it in a right manner, and to your spiritual benefit.

That you may therefore be rightly informed concerning the nature of this Sacrament, you must know, that the Jews had two ordinary standing Sacraments. viz.

• 1. Circumcision. to which Our Baptism. do answer.
• 2. The Passover. to which The Lords Supper. do answer.

Theirs were bloody Sacraments; for the blood of Christ was to be shed. Ours unbloody; for the blood of Christ is shed. Now that I may speak more distinctly and plainly concening the Sacra∣ment of the Lords Supper, it will be requisite that I speak some∣thing 1. concerning the Jewish Passover, which we shall consider either as it was first instituted or as it was afterwards celebrated, wherein divers rites of the first Aegyptian Passover were not ex∣actly observed.

The first institution of the Passover we find, Exod. 12. When Israel after long servitude and bondage was to go out of Egypt, God commanded them in their several families to kill a Lamb; to roast it whole; to eat it within doors that night; to sprinkle the side and upper door-posts with the blood thereof; and so doing, they should be safe from the destroying Angel, that rode circuit that night to destroy all Egypts first born, but he was to pass by all the houses of Israel sprinkled with blood. And hence the name Passover, Exod. 12.27. This was to be greatly observed on the fourteenth day of the first moneth, at Even.

In the treating therefore of this Passover we shall first consider the things that were proper to the Jewish Passover in Egypt, and then shew how they prefigured Christ our Passover.

1. They were commanded to take a Lamb. A Lamb the emblem of innocency. So our Saviour was stiled, John 1.19. The

Lamb of God, being of a Lamb-like humility and meekness. John his beloved Disciple often stiles him so, as being exceeding∣ly delighted with this similitude.

2. A Lamb without blemish. So was our Saviour, 1 Pet. 1.19.

3. One of their own flocks and folds. Christ was of the Jewish Na∣tion, Rom. 9.4, 5. Like in all things to his brethren, sin only excepted.

4. It must be slain. So Christ was put to death on the Cross.

5. Not a bone of it must be broken, which was verified in Christ, John 19.33, 36.

6. It must be roasted. So our Saviour suffered the scorching heat of his Fathers wrath; sweating drops of blood for our sakes, Luke 22.44. O Sinner how little art thou sensible of what thy Saviour hath suffered to redeem thee!

7. The blood of the Lamb must be sprinkled on the side and upper door-posts of their houses, if they intended to be preserved from the destroying Angel. So must the blood of Christ be sprinkled by Faith on our hearts, if we intend to be delivered from the wrath to come. There is no escaping the wrath of God, but by the sprinkling of Christs blood on our consciences.

8. They were to eat this Paschal Lamb with sower herbs and unlevened bread. 1. With sower herbs, to mind them of what affliction and bondage they were in in Egypt. We must have contrition and remorse wrought in us for our sins, and be in bit∣terness of soul for them, ere we can reasonably expect relief by Christ. 2. With unlevened bread. The succeeding Jews, that they might shew their exactness in observing this precept, did at this Passover-time use great diligence to rid their houses of all leven; yea they were so strict about it, that they searched with candles to see if there were any remaining in any corner or hole. And lest after all their diligence any should remain with them yet un∣found out, they passed a solemn execration upon it in these or the like words. All the leven that is within my possession, which I have seen, or which I have not seen, which I have cast out or not cast out, be it accursed, be it as the dust of the earth. The Apostle shews us that by leven is meant, malice and wickedness, by un∣levened bread, sincerity and truth. He intimates what manner of persons they must be that intend to feed upon Christ by Faith. They must not think to eat of this Lamb, except they rid them∣selves of their Leven. Leven, it swells the mass, and sours it.

Pride makes the heart swell, and malice soures it; search therefore, O Sinner, to find out thy leven when thou thinkest of approach∣ing to this holy Table. Search every corner of thy heart as with a candle; and when thou hast found out thy sins, manifest thy ha∣tred and loathing of them; Never think to be pardoned except thou part with thy sins; Never think to be saved except thou be sanctified.

9. They were to eat it with their loins girt, and staves in their hands, and shooes on their feet, shewing themselves thereby to be in a posture of readiness to be gone out of Egypt, and to seek the pro∣mised Land. Which may intimate to us, that we must receive this blessed Sacrament with intention to leave the dominions of Pharaoh, the Kingdom, Service, and bondage of sin and Satan, and to march on towards our heavenly Canaan. People would fain escape damnation, yet are loath to leave their pleasing and pro∣fitable sins. No coming to Canaan except you leave Egypt.

10. When they had eaten of the roasted Lamb, if any thing thereof remained, it was to be burnt with fire and not left till the morning. This may shew us that Sacramental elements are not Sacramental but in their use only and while they are used. As Bread and Wine in this Sacrament, and Water in Baptism, after the Sacramental use, are no longer Sacramental. A stone is boundary in its use and place: Remove it, 'tis a meer stone, no boundary.

11. Two sorts of persons were barred from eating the Passover. 1. The uncircumcised, the stranger and foreigner, Exod. 12.43, 48. Such as are not initiated into Christs Family the Church by the first Sacrament of Baptism, cannot regularly be admitted to the Lords Table. 2. unclean persons (though circumcised) or such as were in a journey, were to be put off to the Passover of the second moneth, being not cleansed for the present, according to the purification of the Sanctuary, 2 Chron. 30.18, 19. Numb. 9.10.11. This shews us that some persons who are within the com∣munion of the Church may be unfit at some particular times to come to the Lords Table, yea though believers, may at such times eat and drink unworthily.

12. After the Paschal Lamb was eaten, on the next day viz. on the fifteetnh day of the first moneth, began the Feast of the Passover, or feast of unlevened bread. It continued seven dayes, and no levened bread was to be eaten during that time; and of those

seven dayes the first and last only were holy Convocations or Sab∣baths, wherein they might do no servile work, Exod. 12.15, 16. Levit. 23.5, 6, 7. Numb. 28.16, 17, 18. The Apostle alludes here∣unto, 1 Cor. 5.7. Christ our Passover is Sacrificed, therefore let us keep the feast. As if he should have said, those for whom Christ our Passover is Sacrificed, on wh••s•• consciences his blood is sprinkled, ought to be a holy people not levened with sin and wickedness, and to walk before God in sincerity and truth, living all their dayes in a holy rejoycing and thanksgiving.

Thus much of the first Passover as instituted and observed in Egypt; some of the Ceremonies whereof were proper to that Passover, and not intended for any other following. And accor∣dingly in after times they were not observed. As particularly,

1. The Paschal Lamb was afterwards to be slain and eaten only at Je••usalem, Deut. 16.5, 6. The place which God had chosen for his publick worship.

2. They did not observe the taking up of the Lamb four dayes before.

3. Nor the sprinkling the door posts with blood.

4. Nor staying within and not going out of the house that night; For our Saviour and his Disciples did go out after Sup∣per.

5. Nor eating it in a travelling posture. For we find our Sa∣viour and his disciples eating it in a posture of discubiture, or leaning on beds.

From whence we may take notice, that we are not bound to observe all occasional or local circumstances or customs belonging to a Sacrament, nor to follow our Saviour and his Apostles in those particular circumstances of eating the Lords Supper late at night, or in a leaning posture, or in an upper Chamber, no woman being present, &c. Let us look to the substance, end, and intent of the Sacrament, and chiefly mind that.

Having spoken thus much of the Passover, I think it will not be amiss for the clearer understanding of the original institution of this Sacrament of the Lords Supper, to insert a short descrip∣tion of the method and order of the Paschal Supper with the prin∣cipal rites thereunto belonging (which were then either all or most of them, as it seems, in use among the Jews) as they are deli∣vered to us by their own writers, much after this manner, con∣sisting

in several Cups, or drinkings of Wine, and two breakings of bread. Some of which rites, we shall shew, that our Saviour took and ordained them to a new Evangelical use and mystical signification.

1. When all things appertaining to the Feast were prepared, and all persons belonging to that Company that were to eat together, were ready, the chief man of the company (who was as it were the Priest among them) takes a cup of Wine and blesses it in some such words as these. Blessed be thou Lord, who hast created the fruit of the vine, and blessed be thou for this good day, and this holy convocation, &c. Compare with this custome our Savi∣ours words, Luke 22.17. He took the Cup and gave thanks and said, take this and divide it among you.

2. Then the Table was furnished with provisions of several sorts, viz. bitter herbs, the unlevened bread, the body of the Pas∣chal Lamb roasted whole, and so brought up.

3. The chief man of the company takes the sower herbs and blesses them in some such words as these, Blessed art thou O Lord, who createst the fruits of the earth, &c. and then eats of them the quantity of an Olive at least, and distributes to the rest, uttering some such sentence as this, These bitter herbs we eat in token that the Egyptians made the lives of our Fathers bitter in Egypt.

4. Then he takes the dish or Charger which held the unlea∣vened bread or Cakes, and (laying by a piece thereof to be eaten afterwards with the Paschal Lamb at the close of the Supper) he blessed the bread in some such words as these, blessed art thou O Lord, who bringest forth bread out of the earth, &c. Then he breaks it, and eats of it.

5. When this is finished, he begins the second Cup of Wine, and the rest follow him. Then their Children brought in, were made to ask what is the reason that this night differs so much from other nights, instancing in many particulars of the festival solem∣nities? Then the master of the feast begins a a narrative, how their Fathers were all servants in Egypt, and as that night God delivered them, &c. And tells particularly of the wonders done in Egypt and the manner of their deliverance, saying to this purpose, This is the Passover which we celebrate, because the Lord passed over the houses of our Fathers in Egypt; therefore we are bound to give thanks, to praise, to laud and glorify him, and sing Hallelujahs to

him, &c. This kind of declaration or shewing forth the occasi∣on of the Passover, they called Haggadah. Hence the Apostle may be supposed to have borrowed his phrase. As oft as ye eat this bread and drink this Cup, ye declare or set forth the Lords death, 1 Cor. 11.26. This annunciation or shewing forth to their Children the Lords wonderful goodness and mercy to them, we find commanded Exod. 12.26, 27. And it shall come to pass, when your children shall say unto you, what mean you by this ser∣vice? That ye shall say, it is the Sacrifice of the Lords Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses.

6. Then he takes that part of the unlevened cake that was be∣fore reserved, and blessing it, and giving thanks for it as before, he distributes to every one a piece of it to eat with the Paschal Lamb, of which each person present was bound to eat as much as the quantity of an Olive at least.

The breaking of bread therefore, at which our Saviour did insti∣tute the commemoration of his body, seems to be this second breaking of bread, viz. in time of Supper, after which nothing more was to be eaten that night. For 'tis said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as they were eating, or towards the end of the Supper, Jesus took bread and blessed it and brake it and gave it to his Disciples saying, take eat this is my body, Mat. 26.26.

7. All this done, they drink up the third Cup, called the Cup of blessing, or thanksgiving after meat, Paul calls it by this very name, 1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ, &c. And this third Cup which was after supper (that is, after they had done eating, and was the conclusion of the Supper) was the Cup which our Saviour applied to a new spiritual signification. And having instituted it into an Eucharistical Cup, bad them drink all of it. So that now he ordaines bread to be a representation of his body hencefor∣ward, in the same manner as the Paschal Lamb had been the repre∣sentation of his body before; and the cup to be the New Testament in his blood now, as the blood of bullocks had been the Old Testament in his blood before, Exod. 24.8. And Moses took the blood and sprinkled it on the people, and said, behold the blood of the Covenant which the Lord hath made with you, &c. After this they sang the Hallelujah, or Hymn, or Psalm of Praise, according

to Custom. And accordingly our Saviour and his Apostles did sing a hymn after the Paschal Supper before they departed. So that supposing these Rites to be then in use among the Jews (as their own writers tell us) it will from thence appear, that the bread and wine which our Saviour distributed at his last Passover, and appointed to signifie and represent his body and blood, were rites within the compass of it, and belonging to it, only appli∣ed by him now to a new evangelical use and signification. And he dealt no otherwise in this Sacrament, than he did before in that other of Baptism, which he seems to have founded upon the old rite in use among the Jews, of purification by water. So that our Saviour in instituting both Sacaments of the new Testament seems to have taken the old rites of the Jews, and to have or∣dained and advanced them to a new evangelical use, and mystical signification, and so to have put (as one sayes) a new super∣scription upon the old metal. There is one thing more that it will not be amiss here to take notice of, viz. That from the Jewish custom of having a feast at the end of their Sacrifices, the Christians of the Primitive Church instituted their Agapae or love feasts. And they of the Church of Corinth did much imitate the Jewish Paschal rites in receiving of the Lords Supper. For they had a Supper before (in which they were not always very tempe∣rate as appears 1. Cor. 11.) And at the conclusion of this Supper they had the bread and wine of the Lords Supper admini∣stred, as the Jews at the end of their Paschal Supper had the un∣levened bread, and the Cup of blessing.

Having spoken thus much of the Passover and the rites belon∣ging to it; I now come to speak of the Lords Supper which suc∣ceeds it. And here I shall treat,

• 1. Of the Author of it.
• 2. Of the time when it was instituted.
• 3. Of the Nature of it.
• 4. Of the ends for which it was instituted.

1. Christ himself is the Author of it. We have before shewn how Christ eating the Paschal Supper with his Disciples (who were Jews) took some of the Paschal cheer and provisions, and made them the materials of this blessed Sacrament. 'Tis Christ who was the Author of it. 'Tis he who is the King and Soveraign of his Church. 'Tis he who appoints therein his Officers,

Laws, and Ordinances. He is the Mediator of the new Cove∣nant, and therefore appoints the tokens and seals of it. Divine institution only makes a Sacrament; the whole Church cannot do it.

2. Let us consider the time in which it was instituted, viz. in the same night in which he was betrayed by Judas, 1 Cor. 11.23. Observe Christs great love to his Church. He saw his death approaching; yet he bestows now a great favour on mankind, when he sees he shall receive the hardest measure from them. O that the same mind were in us that was in Christ Jesus! Judas had resolved beforehand to betray him, and accordingly had agreed with the Chief-Priests and Council of the Jews, yet with this wicked resolution he comes to eat the Passover with him. Sins of purpose and resolution are most dangerous. We should look not only on Judas's sin in betraying his Master, but on his fixed intention and resolution to do it. 'Tis a dangerous thing to come to this Sacrament with an intent to go on in any known sin.

3. Let us consider the nature of this Sacrament; wherein three things are to be spoken to.

• 1. The outward Ordinance, or outward signs.
• 2. The inward and Spiritual mysteries thereby signified.
• 3. The Command for the observing this Ordinance.

1. The outward Ordinance, or Sacrament properly so called con∣sists,

1. Of certain Elements, or materials, viz. Bread and Wine.

2. Of sundry Rites and Sacramental actions appertaining thereunto.

1. Our Saviour took bread and gave thanks, and so also the Cup. He blessed the Bread and the Wine severally (as the Jews manner was) by thanksgiving and pra••er to God. Hence this Sacrament is called the Eucharist. And this blessing and praying over the Bread and Wine is called the consecration of the Elements, or setting them apart from a common to a holy use. Yet this must be observed by the way, that this Consecration changes not the

Elements as to their substance, but as to their use, office and sig∣nification only. This is my body are not the words of consecrati∣on. For Christ bad them take and eat, before he pronounced these words. And the words of Consecration should in reason be spoken to God, and not to the Disciples, as these were.

2. He brake the bread. Hence this Sacrament is called the breaking of Bread, Acts 2.42. And they continued stedfastly in the Apostles Doctrine and fellowship, and in breaking bread, and in prayers.

3. He gave it to his Disciples, saying take, eat; and so the Cup, take and drink ye all of it.

So that the duty of a Minister who shall according to Christs institution administer this Ordinance, is,

1. To praise God for the elements of bread and wine; and setting them apart; (according to Christs institution) from a common to this religious use, to pray to God that they may be ef∣fectual representations, signs and seals of the spiritual blessings they are appointed to signifie, to all those who shall receive them in a right manner. And then to distribute the bread and wine so consecrated to the Communicants. And the duty of the com∣municants is to take and eat of this bread and drink this wine in a right manner. Of which more afterwards.

2. We come now to consider the inward mysteries and spiritu∣al blessings signified by these outward elements. Here Christ is represented to us as Sacrificed for us, and delivering himself to us with the fruits and benefits of his death, for our eternal good. I say

(sayes our Saviour.) This is my body which was broken for you.

The body of Christ that was nailed to the Cross, and his blood that was shed, was a Sacrifice, as offered up to God. But it is meat and drink, as offered to us. He was given for us in the Sacrifice, and is given to us in the Sacrament, with the blessed fruits and be∣nefits that flow from his death, John 55. Christ sayes my flesh is meat indeed, and my blood is drink indeed. And verse 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him, that is, He dwelleth in me by Faith, and I dwell in him by the constant influence and quickning vertue of my holy Spirit. Christ must be received by us and united to us by faith••, as meat is received by our mouth and tasted by our Palate, and so turned into our substance. Being so received, he will strengthen and refresh our Souls as meat doth a hungry man. There is an absolute necessity of closing with Christ as crucified and of being highly pleased with him on that account, as the Palate is with wholsom agreeable food, that our Souls being united to him may of his fulness receive grace for grace. Not that we must be like the gross Capernaites (John 6.) who had a gross appehension of eating corporally the very flesh and drinking the very blood of Christ There is indeed a spiritual eating of Christs flesh, and drink∣ing of his blood by Faith, which may be exercised when this Sacra∣ment is not administred. And of such an eating our Saviour speaks to the Jews, John 6.53. Verily verily I say unto you, except ye eat the flesh of the Son of Man and drink his blood, ye have no life in you. Now that he does not mean Sacramental eating there, is plain and evident; for that Sacrament was not instituted till a good while after this, as will appear to any one who understands the history of our Saviour; nay this kind of eating of his flesh by Faith he shews to be of so great necessity, that without it he tells them they had no life in them, v. 53. which cannot be said of all that never received the Sacrament of the Lords Supper. When there∣fore we approach to this holy Table, let us not be like the Carnal Israelites that did eat Manna and drink of the rock in the wilderness, but neither saw nor tasted Christ in them.

3. We come now to consider the command for the observing of this ordinance. Do this in remembrance of me. This com∣mand is not to be extended to circumstances, and accessaries but to

the substance and main of the institution. This Sacrament is cal∣led the Lords Supper from the time of the first institution, not that we are bound to receive it only at that time. Occasio∣nal circumstances the prudence of the Church may alter, let us look to the substance, end and intent of this Sacrament, and chiefly mind that. The dying charge of a Friend does usually make great impression on the by-standers. And so should this solemn charge of our dying Saviour make upon us. Do this in re∣membrance of me and observe it in all ages till I come. So long it must be continued in the world.

4. Let us consider now the ends for which this Sacrament was ordained. And here I shall speak.

1. Of the true and proper ends for which it was instituted.

2. Of the mistaken ends for which it was not appointed.

The true and proper ends for which it was instituted are these.

1. To be a solemn commemoration of the death and passion of our Lord and Saviour, to keep it in remembrance, and in the eye of the Church till he come to Judgment, 1 Cor. 11.24, 25.

2. To be a Seal of the new Covenant or new Testament, with all the promises and priviledges of it, and of the ratification of it by the blood of Christ, Luke 22.20. This Cup is the New Testament in my blood, that is, a Sign and Seal of the new Testa∣ment or Covenant which is to be ratified and confirmed by my blood. Matth. 26.28. This is my blood of the New Testa∣ment, which is now to be shed for many, for the remission of sins: that is, this wine in the Cup is a sign or representation of my blood, and a seal whereby the new Covenant is confirmed with all the promises of it. For without shedding of blood there is no remission, Gods Justice being no other way to be satisfied.

Now the Sacraments may be said to be Seals in two respects, 1. They are absolute seals to the veracity and truth of Gods pro∣mises and Covenant. 2. Conditional Seals in reference to us. They Seal the remission of sins to all that perform the conditions re∣quired and to none else: As the tree of life did not seal or con∣firm to Adam, that he should have life, except upon condition of his perfect obedience. To them therefore that perform the conditions required they exhibit, confer and passover the blessings promised in the Covenant of Grace.

3. To be an objective means to stir up, excite and increase Re∣pentance,

Faith, Love, Hope, Joy, Thankfulness in believers, by a lively representation of the evil of sin, the infinite love of God in Christ, the firmness of the Covenant of grace, the greatness and sureness of the mercies promised.

4. To be a badge and cognizance of the Church before the world; and a token that we solemnly profess that we own a crucified Jesus for our Saviour, and that 'tis Christ and his death that we depend upon and abide by, for the remission of all our sins and reconcilia∣tion with God.

5. To be a means of our renewing our Covenant with God. Covenants in the Scripture were wont to be made by eating and drinking together. Isaac and Abimelech, Jacob and Laban con∣cluded their Covenants with a Feast. Hereby we have an ad∣vantage of entring into a stricter engagement to God, and renew∣ing the Covenant we made with him in Baptism.

6. To be a means of procuring and advancing unity and love among the Saints. A feast carries in it the notion of love and good will. But this is more a feast of love than any ordinary feast can be, because 'tis a remembrance of the greatest love that that ever was manifested, viz. of that love which the Lord shew∣ed in dying for us. 'Tis a Feast upon Christs Sacrifice. And it should be a means not only of uniting believers more firmly to Christ their Head, but of uniting and endearing them more one to another.

The ancient Christians did notably express this. 1. By their Agapae or love-feast, Jude verse 14. 2 Pet. 2.13. 2. By their kiss of Charity, Rom. 16.16. 1 Cor. 16.30. 3. By their col∣lections for the poor made at these times, 1 Cor. 16.1.

Having thus spoken of the true and proper ends for which this Sacrament was instituted; I come now to consider the mista∣ken ends for which it was not appointed.

1. It was not appointed to turn bread and wine into the true, and real body and blood of Christ. For if sense be not to be be∣lieved concerning its own object, and which tells all men that 'tis still bread and wine, how can we believe that Christ or any of his Apostles were ever in the World, seeing they that saw them and conversed with them, may on this ground for all that be deceived; which were very irrational to imagine. And the Apostle expresly calls it bread three times in three verses together, and that after the Consecration. 1 Cor. 11.26, 27, 28. For as often as ye eat this

bread and drink this Cup, ye do shew the Lords death till he come. Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of this Bread, and drink of that Cup. And he tells us, that the use of this Sacra∣ment is not to make the Lards Body corporally present, but to shew the Lords death till he come; that is, to be a visible repre∣sentation and commemoration of his death till he come to judg∣ment. Indeed Christ is really present in this Sacrament, but not in the elements, but to the Faith of the worthy receiver. When they eat of this Bread and drink of this Cup in a due manner, exercising a lively Faith in him for the remission of all their sins, Christ is then present to their Faith, neither is he any otherwise present in this Sacrament.

2. This Sacrament was not appointed to Sacrifice Christ really again to the Father, to propitiate him for the quick and dead, or to ease Souls in Purgatory, to deliver them out of it. For Christ having died once, dieth no more, but by once offering up himself hath for ever perfected them that are sanctified, that is, he hath made a perfect satisfaction to the justice of God, and done all things needful to bring them to eternal life, who are sanctified by his grace, and brought to believe in him with a lively Faith.

3. 'Tis not appointed as a means to conveigh grace meerly by the work done, or by the outward receiving of it only, (as charms are supposed to work;) neither are we to suppose that God will pardon or save any for their meer coming to this Ordi∣nance, though they strive not with their hearts to bring them to repentance, faith in Christ, sincere love to God and men, and new obedience.

4. 'Tis not appointed as a means to wipe off the old score of sin that men may more freely and boldly encourage themselves to sin again (as some ignorant people are apt to think) but as a blessed means to mortifie sin in us and to engage us unto holiness. And thus much concerning the first head I propounded to speak unto, viz. The right informing the judgment; and that concerning these four particulars. 1. The author of this Sacrament. 2. The time of its Institution. 3. The nature of it. 4. The ends for which it was appointed.

I come now to the second, viz. to direct your practice and to

shew you how you should receive it in a right manner. In order to which you must know,

• 1. There are some duties to be performed before you come to re∣ceive this holy Sacrament.
• 2. Some duties in the time of receiving it.
• 3. Some duties after.

There are two kinds of preparation necessary to a worthy re∣ceiver.

1. The General which is that we look to it, that we be in a state of grace; for there are several graces that must be exercised in receiving this Sacrament, and they that are not in a state of grace are utterly unfit (for the present) to approach this holy Table.

2. The Particular which consists in a present actual fulness. In order to the obtaining of this let me advise thee (Reader) to the practice of these things.

1. Betake thy self to some retired privacy, and sequestring thy self from worldly cares and business, labour to bring thy mind into a good calm sedate frame and fitness for this great work.

2. Earnestly beg of God to give thee the assistance of his holy spirit to inable thee to fit thy self for this solemn Ordinance.

3. Seriously consider the danger of receiving this Sacrament unworthily, that is, without such a disposition of mind and such a preparation of heart, and such reverence and devotion as is agreeable unto so holy an Ordinance. Such persons as are not so fitted, and yet approach to this holy Table, are guilty of pro∣faning this Sacrament (which is the commemoration of Christs death) and of vilifying the signs and pledges of his body and blood, and so incur the danger of temporal Judgment and chastisement here, and without repentance, of eternal hereaf∣ter.

4. Seriously consider what is required to a worthy receiving. And here a twofold caution is to be observed. 1. That the pitch of worthiness is not to be set too high, so as none shall be thought sit to partake of this Table but such as have a high and eminent degree of grace. For this ••••dinance was appointed for the ben••fit of the lowest Believers, and s•• such as are weak in the Faith. 2. That it be not set too low, so ••hat a•••• person, though very ignorant of

the true nature and end of this ordinance, if he be free from gross, open, and scandalous sins, may be thought fit to come and be admit∣ted to it.

That we may therefore avoid both these, I shall set down.

• 1. What qualifications are requisite to a worthy Receiver?
• 2. What are insufficient?

The qualifications requisite are these.

1. Knowledge. The fundamental principles and grounds of Christianity, and the nature, signification, end and use of this Sa∣crament must be known by every one that would be a worthy re∣ceiver. Ignorant persons therefore are totally unfit (for the pre∣sent) and must first be instructed before they be admitted to this holy Ordinance. But by the knowledge required we do not mean the profound knowledge of a Scholar (who knows how to dispute upon any of these points, and knows all the distinctions about them) but the savoury knowledge of a Christian, which hath these properties. 1. 'Tis not a meer speculative floating or swimming in the brain, but a knowledge that affects the heart and works up∣on the affections. 'Tis such a knowledge of God, as causes the heart to fear him, such a knowledge of sin as works in the heart a hatred and loathing of it. 2. 'Tis an humbling knowledge. Knowledge not sanctified puffeth up, 1 Cor. 8.1. But the more any Soul is savingly inlightned, the more it sees, and is sen∣sible of its own folly and corruption and great depravedness. 3. 'Tis a knowledge that is operative for the drawing the Soul to Christ, and for the mending of the heart and reforming of the life. Never let any man tell me that he has knowledge enough, he knows as much as the Minister can teach him, he knows the way to Heaven and Salvation as well as any body can shew him, when I see him going on in paths leading down to Hell. Shall any man perswade me that he has a sufficient skill in Physick, and yet when he is dangerously sick, he is neither sensible of it, nor applies any fit remedy for himself? Certainly that knowledge of the things of God is not right, which does not affect the heart, nor reform the life.

2. Repentance. They that are truly penitent have wrought in them by the Spirit of God. 1. A Conviction of the evil and danger of their sins. 2. True contrition and godly sorrow for them. 3. A hatred and loathing of them. 4. They are brought

humbly to confess them with sorrow and shame unto God. And 5. To turn from them unto God by sincere amendment of their lives.

3. Faith in Christ. This is a main qualification requisite to a worthy Communicant. The main acts of Faith are these two. 1. A serious owning and acknowledging Christ for the only Saviour of the World. 2. A sincere giving up of the soul to him to be par∣doned in his blood and sanctified by his Spirit, and a solemn trusting and depending on him for all the benefits purchased by his death and passion. And such a faith as this is operative for the purifying of the heart and reforming the life.

4. Love. Of this grace there are several acts required. 1. We ought to excite a great love in our Souls to God our Creator and constant benefactor, who sent his Son to redeem us. 2. We ought to excite and stir up in our souls a great love to Christ Jesus, who humbled himself to the death for us. In contemplation of which transcendent love of Christ the Apostle cries out, If any man love not the Lord Jesus let him be Anathema Maranatha, 1 Cor. 16.22.

Q. But you will say, how may we know whether there be in us a sincere love to Christ or no? 1. Have we been deeply wound∣ed with a sence of our sins, and have we betaken our selves to him as our only Physician to be cured, and have we found him cu∣ring our accusing condemning consciences? Hath our love to Christ any such foundation as this? 2. Do we own Christ and love him as considered in all his Offices? Do we love Christ not only as a Priest that has made atonement for us, but as a Prophet and a King? Do we love the guidance of his holy Spirit and the guidance of his word? Do we love his Soveraignty as well as his Saviour-ship? 3. Do we love him for his deep humiliation and bitter sufferings, which he so readily underwent for us, and for the great redemption and salvation he hath wrought for us? 4. Are we willing to obey Christ? If you love me (sayes our Sa∣viour) keep my commandments? 5. Is the interest of Christ dear to us? Are we concerned in his honour and dishonour? Are we suitably affected when his interest prospers or is trampled upon, when it goes well or ill with his Church? 6. Do we love him for those eminent graces which were so conspicuous in his life? 7. Are we willing to be serviceable to him and to suffer for him when he calls us to it? 8. Do we love him for his constant inter∣cession

for us at Gods right hand? Let us try our love to Christ by these marks.

3. We ought to have in our hearts a true love and charity to all Christians. We should excite in our Souls a true love to all those that are real members of Christ. We should love their persons, graces, and fellowship. These we should love with a complacential love. But besides these, we should love our very enemies with a love of benevolence, wishing well unfeignedly to them and praying for them. The proper offices and effects of this Charity are 1. Forgiving injuries. 2. Doing good against evil. 3. Speaking good of others (if we can honestly) or else abstaining from speaking evil. Let us consider what the Apo∣stle sayes, 1 John 2.9. He that saith he is in the light, and ha∣teth his brother, is in darkness, even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. He that hateth his brother is a Murderer. So that it seems there is a kind of heart-murder and tongue-murder, (which we ought to take heed of) as well as the murder of the hand.

5. The fifth thing requisite to a worthy Receiver is an hungring and thirsting after a greater sence of Gods pardoning mercy in Christ, and of more communications of Grace from him, by which we may be in∣abled to live more unto God. Having thus shewed what are the due qualifications requisite to a worthy Receiver; I come now to shew what qualifications are insufficient.

1. He that is meerly civil is not sufficiently qualified to partake of this Ordinance. By meerly civil I mean a person whose life as (as to men) is outwardly fair and civil; yet he hath never had any ef∣fectual conviction of the evil of s••n, nor of the danger of his origi∣nal and actual transgressions made upon his conscience, nor of the absolute nec••ssity that lies upon him to go out of himself to Christ for pardon: but usually rests in his own righteousness and in the performance of the duties of the second Table, and is either very negligent about, or slight and perfunctory in the performance of the duties of the first, namely the duties that relate to God im∣mediately. He would be righteous towards men, but his heart is very far from being truly religious toward God. His chief care is usually about the outward fairness of his conversation, but takes little or no care of purging of his heart of secret sins, or mortifying his inward lusts. And neither is the glory of God his aim, nor

the word of God his rule, but his own credit and estimation in the world is chiefly regarded by him. And many times there is some sin or other (though not gross and notorious) continued in with allowance. And not seldom there is a professed hatred against the practical power of Godliness, thinking it more ado than needs. He that has only such a civility as this, is not sufficiently qualified for this holy Table.

2. He that is meerly restrained and withholden either by the sence of his credit or fear of shame or punishment from the com∣mission of sin, but in his heart hankers after it and inclines to it, is not fitly qualified. There are many persons that have some re∣straints upon them (as the respect they bear to their Parents or Governors or the like) that keep them (for the present) from the commission of those sins which in their hearts they love and would give themselves over unto if they durst. And commonly when those restraints are removed, their corruptions break out with more violence. I press this no farther, I leave every one herein to deal faithfully and impartially with his own Soul.

3. He that has only an outward formal religiousness is not fitly qualified for this holy Table. I mean such as rest in the bare per∣formance of outward religious duties, and trust to them for their acceptance with God, not minding nor aiming that their Souls should be bettered towards God by their duties. 'Tis a good and useful distinction (which we have before had occasion to mention) that of Religion the end and Religion the means. They that rest in the means, and in outward religious performances, such as pray∣ing, hearing, receiving the Lords Supper, or the like, without aiming at, or designing that their hearts may be really mended and their lives reformed thereby, (which is the end these means are appointed for) are far from being truly Religious. Yet many times such persons are highly conceited of their own righteousness, as the Pharisee was, Luke 18.9. Who trusted in himself that he was righteous, and despised others.

4. Such as have only a slight sorrow for their sins past, and no serious resolution to amend their lives, nor to forsake what they know to be sinful and amiss in themselves, are by no means fitly qualified for this holy Table.

Let every one therefore seriously examine himself, whether he be fitly qualified for this holy ordinance. And there being but only

two estates of soul toward God that man can be in, (viz.) either that of nature or that of grace, (so that every man must of ne∣cessity be in the one or the other,) It concerns us to be well acquainted with the distinguishing Characters or marks both of the one and of the other, and to examine our selves seriously, that we may know in which of them we are; and to stick so long upon this work, till we bring it to some issue, and be able to make a judgment upon our selves, to which of them we do indeed belong. In order to the helping us in this great work of self examination. I shall give the characters. 1. Of such as (for the present) are ap∣parently unconverted, and 2. Of such as are converted. The un∣converted are such as these.

1. Such as are grosly ignorant of the main principles of Christi∣anity.

2. Such as are insensible of the evil and danger of their sins, nor have ever had any considerable remorse wrought in their souls for them.

3. Such in whose hearts sin rules and reigns, so that they de∣light in it.

4. Such whose lives and conversations are wicked and pro∣phane.

5. Such as were never brought to see their need of Christ in good earnest nor solemnly to accept him for their Lord and Savi∣our.

6. Such as disrelish holiness, and hate the life and power of godliness, and malign such as are truly and seriously religi∣ous.

7. Such as delight in wicked company, and chuse such for their companions rather than others.

8. Such as are gross neglecters of the means of grace which God hath appointed for the bettering of our souls.

9. Such as have long enjoyed the powerful means of grace, but are nothing changed, bettered or reformed thereby.

10. Such as have the main bent of their hearts set upon the pleasures, profits, and delights of the world; And these are the things they chiefly mind, though with the ruining neglect of their Souls. Such persons for the present are apparently uncon∣converted.

2. Let us consider the marks and characters of such as are con∣verted. The converted are such as these.

1. They are such who by the grace of God have been spiritu∣ally enlightned to see the depravation of their natures and the sin∣fulness of their hearts and lives.

2. They are such as have had their hearts touched and affected with Godly sorrow, and true remorse for their sins.

3. They are such as have been brought to see their absolute need of Christ, and deliberately and solemnly to give up themselves to him, to be pardoned through the merit of his active and passive obedience, and to be sanctified by his spirit.

4. They are such who by the assistance of grace do labour to mortifie their inward lusts, and to purifie their hearts from secret sins.

5. They are such in whose hearts the interest of God prevailes above the interest of the World or of the Flesh.

6. They are such who labour to be holy in all manner of conver∣sation. 1. To be religious towards God. 2. Righteous towards men. 3. Sober and temperate in the government of themselves. 4. Diligent and faithful in the discharge of their relative du∣ties.

7. They are such as truly love all the people of God, and such as are true members of Christs holy Catholick Church.

8. They are such as labour to be sincere in all that they do.

9. They are such as labour to be watchful over themselves, viz. over their thoughts, over their affections, over their words, over their actions, and over their aims and ends.

10. They are such as in their Judgments do approve the wayes of God as most eligible and most safe.

11. They do consent to, and own the Covenant they were en∣tred into in their Baptism. And these are the characters or marks of such as are Converted.

Now if any one on serious examination of himself do find that there is any seed or principle of true grace in him, and that it is the sincere purpose of his heart to walk with God, then he ought to en∣courage himself to come to this Ordinance, which was instituted to strengthen the weak Christian. And so much of the duties which are to be performed before you come to this holy Ordi∣nance.

I come now to shew what are the duties required of you in the time of receiving. Which are these.

1. Carefully avoid distractions, as much as possibly you can, through the whole administration, and gird up the loyns of y••ur mind, and be intent upon the work you are about.

2. Labour to quicken and excite, and awaken in your souls these following graces.

1. Awaken repentance and a bleeding sorrow in thy heart for all thy sins past, and especially for those that sit heaviest upon thy conscience. Say to thy soul in some such soliloquies as these; O my soul, that ever I should have been such a vile wretch! that I should have so grievously offended my merciful and bountifull Creator! O what a mercy is it that I am out of Hell! God might have cut me down in my sins, and cast me down into the Lake of fire and brimstone. And has he hitherto spared me, and does he now offer me a pardon sealed with the blood of his dear Son? O the unsearch∣able riches of his free grace and mercy! O my soul how should this melt thee into penitent tears! How should this consideration make thee loath and hate every sin that thou hast ever been guilty of, and make thee willing to renounce and forsake them all; and to turn to God in sincere obedience?

2. Awaken and excite a spiritual appetite in thy self. Say to thy soul Happy, yea thrice happy (O my soul) are they whose sins are forgiven, and whose iniquities are covered, blessed are they to wh••m God will not impute their transgressions, but will pardon them in and through his Son. Yea happy are they whose justification is testified to their consciences by their Sanctification, and by their sincere desire and endeavor to walk before God in all holy obedi∣ence. O my soul that this may be my portion, whatever God denies me else in this world! Oh that this may be a day wherein I may have a clear manifestation of Gods pardoning mercy made to my Soul! Oh that I may receive a plentiful effusion of the graces of the Spirit into my heart! O that my lusts and corruptions may be mortified and subdued! O that I may be enabled to do all my duties better than ever I have done! O that I may be more watchful over mine heart and tongue, and all my wayes than ever I have been! O that my soul may depart much bettered, much revived, comforted, and strengthned, from this holy Ordinance.

3. Awaken Faith. Say to thy self, O my Soul, it is not a con∣fident

and groundless perswasion, that Christ will save thee, that is the faith now required of thee. But thou must humbly cast thy self at Christs feet, and seriously and deliberately own and acknowledge him for the only Saviour of mankind, and humbly cast thy self on the free mercy of God, and his merits, and inter∣cession, for the obtaining the pardon of all thy sins, and must con∣sent to take him for thy Lord as well as thy Saviour, and be wil∣ling he should rule in thee by his holy Spirit, and govern thee by his Laws. O my Soul, willingly, freely, deliberately, surrender thy self to him to be pardo ed in his blood, to be sanctified by his spirit; go to him, trust in him for grace as well as pardon. And though thou hast before given up thy self to him, and by acts of Faith united thy self to him, yet labour now to excite and put forth stronger acts of faith and affiance in him, that thou maist be more firmly united unto him. Say, Lord I come to thee; sweet Saviour I give my Soul here anew to thee; Take it, wash it in thy precious blood from the g••ilt of all my sins, and sanctifie it by thy holy spirit. Thou hast said whoever comes unto thee, thou wilt in no wise cast out, O receive me though an unworthy wretch; O absolve me from the guilt of all my sins, of every sort and kind. O keep my poor Soul that I now commit unto thee unto eternal life. There in no other name given under Heaven whereby I can be saved. Therefore I do profess and declare, that thy merits, obe∣dience, and sufferings I do alone depend on and abide by for my reconciliation and peace with God, and do now renew my Co∣venant that I was entred into in my Baptism, resolving by thy grace to be for ever thine.

4. Awaken excite and stir up thy heart in love to God and to Jesus Christ. Say to thy self, O my Soul, how great is the love of God in sending his only Son to dye to save poor lost Sinners? He did not thus for the Angels that fell; O how great is the love of Christ who would stoop so low! That the eternal Son of God should take our nature and be born of a poor Virgin; that he should dye and suffer and endure so much for poor worms, for enemies; that he should sweat drops of blood in the Garden in his agony; that he should have his precious body thus broken, and his blood shed to redeem us! Was there ever love like this? O my Soul, what hath been done by thee in return for all this love? O my sweet Jesus, thou art worthy of all love

and service from me, though mine heart is base and disingenuous, and is not sufficiently affected with thy love. Thou art infinite∣ly lovely, though my heart loves thee not as it ought to do. Thou wast exceeding lovely and amiable even in thine humiliation in this World; but O how glorious art thou now triumphing in heaven? O how beneficial are thy merits? how desirable are thy graces? O let that fulness of grace that is poured forth without measure on thee, flow down to us thy poor members. O my Soul imagine now thou sawest thy sweetest Saviour nailed on the Cross, his body torn with the nails, and his side pierced with a Spear. Canst thou chuse but love him, who endured so much to redeem thee from eternal misery? The Apostle Paul ravished with the love of Christ cryes out, If any man love not the Lord Jesus, let him be anathema maranatha. The penitent woman in the Gospel to whom much was forgiven, loved much, Luke 7.47. And shall it not be so with thee? Now consider O my Soul: Christ sayes if ye love me keep my commandments; If thou love him, love him in sincerity, and delight to please him. Love his person; highly value his merits, love his ordinances, love his gra∣ces, love his commands. O my Soul, canst thou upon all these considerations say with Peter, Lord thou knowest all things, thou knowest that I love thee.

5. Excite in thy self love to all Christians, to all the mem∣bers of Christ. Pray earnestly, that the Lord would protect them and defend them, that he would be pleased to perfect holiness more and more in their hearts, and unite them more and more one to another in his truth and in the bond of love, and make them more exemplary in a holy conversation, and supply them with all needful outward mercies, and conduct them safe to his hea∣venly Kingdom.

6. Excite love in thy Soul to thy very enemies, say to thy self, O my Soul, thou must forgive if thou expectest to be forgiven. Thy dear Saviour requires this of thee, Matth. 6.14. If ye for∣give men their trespasses, your heavenly Father will also forgive you, Verse 15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. If thou expectest to be forgiven so many thousand Talents, thou must not take thy bro∣ther by the throat for an hundred pence, Matth. 18.28. Thou must labour to be merciful as thine heavenly Father is merciful.

Readiness to forgive injuries and wrongs, is a great sign of a gra∣cious state, but malice and revenge is a black mark and character. Therefore O my Soul, pray for thy very enemies this day; Lord convince them of their sins, give them hearts to repent of them, turn their hearts from them, draw them to thy Son, that by him they may have pardon and life; give them such a frame of spi∣rit, that thou maist bless them. O that I may meet their souls in Heaven, where we shall always love, and agree together, and never fall out more.

7. Awake and excite in thy self spiritual joy and thankfulness. Say with holy David, bless the Lord O my Soul, and forget not all his benefits. Hath Christ redeemed thee from the curse of the Law, being made a curse for thee? Hath he redeemed thee, and that not with silver and gold, but with his own precious blood? Hath he made thy peace with God through the blood of his Cross? Hath he vanquished death and Satan for thee? Through his blood shalt thou have an entrance into heaven and eternal glory? Oh transcendent mercy! Oh how great is this Salvation which Christ hath purchased for us! On the heighth and depth and length and breadth of the love of God in Christ Jesus! Be astonished Oh my Soul at this love, and never be forgetful of it; call upon the holy Angels to joyn with thee this day in blessing God for these great and glorious benefits, and never be unmindful of so tran∣scendent mercies. And thus much of the graces we must espe∣cially labour to excite and exercise in the time of Receiving. There are some other directions also that it will be needful thou shouldst observe at this time.

1. Employ thine outward senses so, as to stir up in thine heart Spiritual graces. For the work of the Communicant lyes not so much between the body and the elements as the Soul and Christ.

2. When thou seest the bread broken, think of these four things. 1. The great pain and anguish our Lord endured when his Body was broken on the Cross. Canst thou see Christs body broken for thee, and thy heart not break with deep contri∣tion for thy sins? 2. Consider the great love of our Lord in submitting to such grievous pains, and such disgrace for our sake. Think thou hearest him say, behold my friends, how my flesh is torn and wounded for your sakes. Was there ever grief,

was there ever love like mine? 3. Consider the vile and odious nature of sin which brought our Lord to such miseries and re∣quired such blood to expiate it. 4. Consider what the redemp∣tion of every Soul (that shall be saved) did cost. It cost more than all the men and Angels in the World could ever have paid for it.

3. When thou takest the bread into thine hands and eatest of it, then say, Lord thou art the bread of life, thou art the only redeem∣er of lost Souls. I freely take thee for my Lord and Saviour, I freely consent to the Covenant I was entred into in my Baptism. Lord save me and sanctify me, O interpose thy merits this day for my pardon, and strengthen me by thy grace, that I may be faithful to thee to the end, and so may at last receive a crown of life. Lord behold the Sacrifice of thy Son. For the sake of his obe∣dience and sufferings be pleased to be reconciled to me; to par∣don all my transgressions, and by thy grace so to sanctify mine heart, that no sin may have dominion over me. Fill me with joy and peace in believing. If I have found favour in thine eyes, give me more and more of the graces of thy holy Spirit, and cause me to grow in grace daily, and make me fruitful in good works.

4. When thou takest the cup into thy hand, think again of the wonderful love of Christ, that he should purchase us to himself with his own blood. Oh the infinite value, O the infinite worth of this blood! This was the blood that only could make expiation and give God ful satisfaction for our offences. One drop of this blood is worth a World. This is the blood of the everlasting Covenant, Heb. 13.20. that is, whereby our Saviour ratified and confirmed the covenant which God made with fallen man; which covenant shall never be altered. O blessed Saviour wash my Soul in this thy precious blood from the guilt of all my sins, and cleanse me from all mine iniquities, and be to me all that which thou didst intend to be to those who shall be saved by thee. By such prayers, soliloquies and holy meditations thou should'st labour to Sanctifie thy heart, when thou art about receiving this holy Sacra∣ment.

5. Joyn with all the rest of the Communicants in a hearty praysing God for all these glorious favours and benefits. Let thy Soul rejoyce in God and call upon all within thee to praise his ho∣ly name.

6. Pray earnestly that Christs Kingdom may be propagated, and that many others may come to understand and partake of this great salvation, purchased by our Lord and Saviour. Pray that he may be more known, believed on and faithfully obeyed all the world over.

And so much of the duties to be performed in time of receiving. I come now to those required of thee after thou hast received. For it is not enough that thou duly prepare thy self for this ordinance, and carry thy self reverently at it, but thou must labour to walk suitably unto it afterwards. To that end observe these di∣rections.

1. When the Ordinance is done withdraw thy self to some se∣cret place, and there on thy knees bless the Lord for Jesus Christ, and for the Covenant of Grace made in him, and for adding the Sacraments as Seals of the Covenant to confirm thy faith. And further, for giving thee to be born in a land, where the glorious light of the Gospel has shone so clearly for so many years, and where thou hast such great helps and advantages for the eternal good of thy Soul.

2. Labour to keep thy heart in the fervent love of God and Jesus Christ; and with an holy delight and joy meditate often how much thou owest to God for sending his Son to be thy redeem∣er, and how much thou owest to Christ for so willingly conde∣scending to undertake this great work. The Apostle tells us, 1 Pet. 2.7. that to them that believe in him he is precious, yea very precious in many respects.

1. His name is precious. 'Tis as an ointment poured forth, Matth. 1.21. His name shall be called Jesus, for he shall save his people from their sins. And 1 Thes. 1. last. 'Tis Jesus who de∣livereth us from the wrath to come.

2. His person is precious, being God and Man in the same person. What an high honour is it to be related to him?

3. His Offices are precious. He is Prophet, Priest and King; and he took on him all these offices for our benefit.

4. His performances are precious, both his active and passive obedience.

5. His Life is precious, which was so holy, so humble, so ex∣emplary.

6. His Death is precious, being a propitiatory Sacrifice for our sins.

7. His Resurrection is precious. For God releasing him from the prison of the grave, thereby declared, he had received full satisfaction for the debt of our sins, which he as our Surety un∣dertook to discharge.

8. His Ascension is precious. For he ascended into Heaven as our fore-runner, to prepare a place for us.

9. His Intercession is precious. For he ever liveth to make in∣tercession for us.

10. His authority and power is precious, whereby he governs his Church, and which he will farther exercise in raising our bodies from the Grave, and in Judging the World at the last day and making our bodies (if we be his members) like his own glo∣rious body.

11. His Doctrince is precious.

12. His Ordinances are precious.

13. His ••nterest is precious to all that truly believe in him.

3. Meditate on the priviledges, promises, and comforts of the Covenant of Grace sealed by the blood of thy dear Savior. The priviledges are Justification, Sanctification, Adoption, Glorification. O how great are these priviledges! The promises are such as these, Psal. 84.11. The Lord is a Sun and shield, the Lord will give grace and glory; no good thing will he withold from them that walk uprightly. And Rom. 8.28. All things shall work together for good to them that love God. The comforts are the consolations of the Spirit here, and eternal comfort hereafter.

4. Earnestly beg and humbly expect grace from Christ to en∣able thee to crucifie thy inward lusts and corruptions, especially those thou findest thy heart most pestered with. Having enter∣tained Christ into thy Soul, do not unhallow it again, by suffering any evil lust to reign and rule therein.

5. Labour to walk more watchfully. Remember, the Devil will now be very busie to tempt thee to sin after this ordinance, as he did our Saviour presently after his Baptism. He will, if he can, by some worldly diversion damp and cool those heavenly af∣fections that were excited in thee in time of receiving. 'Tis a dangerous thing after an heat and warmth of heavenly affections to catch cold.

6. Labour to strengthen thy purposes and resolutions of living more unto God.

Remember thou hast stronger obligations now upon thee to all Christian duties than before.

7. Often meditate on the joys of Heaven and the eternal Sup∣per of the Lamb, and the blessed life which the Saints do live above, Luke 14.15. Blessed is he that shall eat bread in the Kingdom of God.

8. Labour to live in charity with thy brethren, to which thou art in an especial manner engaged by this Sacrament. Do not cover the coals of contention under the ashes for a night or two, and then blow them up again. But consider, if Christ hath so lo∣ved thee, and forgiven thee so much, thou oughtest to love thine enemies and heartily forgive them. Remember what the Apostle saith, Beloved if Christ so loved us, we ought to love one another. 1 John 4.11.

Lastly. When thou art tempted to sin, remember thou hast been at a Sacrament, and there hast renewed thy Covenant with Christ; and thou must not be so base, nor so false as willingly and deliberately to sin against him again. And thus much of the duties to be performed before we come to receive, and in the time of receiving, and after we have received.

A Brief Exposition OF THE Lords Prayer.

OUR Saviour, Matth. 6.9. &c. taught his Disciples after what manner to Pray, and gave them a breviary or pattern of Prayer, which they might use in form (as seems to be intimated, Luke 11.2.) or according to which they might order and regulate their other Prayers.

In this Plat-form there are three parts.

1. The Preface, Describing God, to whom we are to pray. (1.) By his dear Relation to us; [Our Father,] therefore most ready to succour us and others, with whom or for whom we pray. (2.) By his greatness and Majesty, [which art in Heaven;] that is, who doth manifest hims••lf (though he be every where pre∣sent) in Glory and Majesty, in, and from the highest Heavens; and therefore most able to hear and help all his children, and most justly to be reverenced, loved and trusted in by them.

2. The substance of the Prayer containing six Petitions. The three first whereof have respect to Gods Glory; the three latter to our selves and our particular good.

1. [Hallowed be thy Name;] wherein we Pray and Petition that Gods glorious Nature and Attributes, viz. his infinite Pow∣er,

Wisdom, Goodness, Justice, Truth, Mercy. &c. (which are discovered in his word and works and whereby he is made known as men are by their names) may be displayed and more manifest∣ed to the world, that all men may acknowledge and own him for the only true God, and may glorify him accordingly.

2. [Thy Kingdom come;] that is, that his Kingly Power may be more and more manifested in the curbing and subduing of Satan and all his enemies, that his Kingdom of Grace may be advanced and promoted by his word and Spirit; that his Kingdom of Glory may be hastned, Rev. 22.20. that the happiness of his people may be full, and that Christ may resign up the Kingdom which he administers as Mediator to his Father, and God may be all in all.

3. [Thy will be done on Earth as it is in Heaven;] that is, that we and all his people on Earth may sincerely, chearfully and constantly do and submit to his holy will, as Angels and glorified Saints do in Heaven.

4. [Give us this day our daily-bread;] wherein we acknow∣ledge God the Author and Giver of all our Mercies, and that we receive all from his free bounty: That we ought dayly to depend on his Fatherly care and Providence, and not to be over anxious and solicitous for to morrow, neither inordinately to desire super∣fluities, but to crave and pray for such necessary and convenient things as are daily needful and requisite for the sustentation and comfort of our bodily life, and that what the Lord is pleased to give us may be by him blessed to us.

5. [And forgive us our debts, as we forgive our debtors;] where∣in we acknowledg that our sins are debts, binding us over to pu∣nishment, and that our selves cannot satisfie for them. We pray that in Christ these debts may be freely and fully forgiven and pardoned. We profess we ought and do (through his grace assisting us) forgive our debtors (that is, such as have done wrong to us, and thereby not only made themselves debtors to God but unto us;) that we do fully and freely forgive their wrongs and injuries done unto us, (though we are not alwayes

bound to forgive the damage, See Exod. 22.1, 14.) and from thence we gather an argument to confirm our hope and perswade our selves that God will forgive us.

6. [And lead us not into temptation, but deliver us from evil;] wherein we acknowledge our proneness to evil, and weakness to withstand temptation; that God hath power over all corruptions tempters and temptations. We pray to be preserved from temptati∣ons to sin or from being overcome by them, and at last to be wholly delivered from them all.

3. The Conclusion, [For thine is the Kingdom the Power and Glory for ever, Amen.] Wherein we have (1.) The Doxology, acknowledging and ascribing to God, the perpetuity of his Kingdom, Power and Glory, and encouraging our selves from thence to expect from him what we have prayed for. (2.) The sealing up the Prayer with Amen. Wherein we summarily testi∣fy our fervent desire of obtaining these our Petitions and our Faith in God for the granting of them.

Notes

• I believe in the Holy Ghost.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si∣ve Advocati officium est Clienti suggerere utilia, ad ea hortari, eum animare atque confi••mare coram judice, ejus causam agere, pro eo intercedere.
• The Ho∣ly Catho∣lick Church.
• Adversus Haereses c. 3
• the Com¦munion of Saints
• Acts 3.16. Heb. 3.13.
• the for∣giveness of sins,
• Unum il∣lud pecca∣tum fons est aliorum Becan.
• See Acts 13.38, 39. Matth. 26.28. Eph. 1.7. Acts 10.43. Rom. 5.19.
• See a late learned Treatise called Justificati∣on Evan∣gelical, by Sr. C. W.
• The Re∣surrecti∣on of the Body.
• Acts 26.8. Luke 18 27. Eph. 1.1••.13.
• That Parable Ezekiel 37. Where by reviving dead bones is shewed, that God would certainly rest••re the p••ople of Israel out of captivi∣ty, that Parable, I say, supposes the Resurrection of the Dead as a thing well known and certainly be∣lieved by that people.
• That is, all shall arise and they will be many not a few. For many is not opposed to all here, but to few. Romans 5.19. By the dis∣obedience of one man many, i. e. not a few, were made sinners. For all were made sinners.
• We have here the first fruits of the re∣surrection to confi••m our faith.
• For so the word to be Baptized sig∣nifies sometimes, as Mark 38. and the praepos. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies for, Acts 9.16. See Apost. hist. page 182.
• Restat ergo ut quisque su••m habe∣at mensuram vel quam habuit in juventute vel quam haiturus esset, si vixisset. August. de civ. lib, 22. c. 13.
• The Apostle tells us, the body shall be raised a Spiritual body, that is, a body endued with Spiritual quali∣ties, free from carnal desires, and wholly subject to the Spirit.
• And the life ever∣lasting,
• Deus est Deus Abra∣hae s••il. to∣tius. God is the God of the whole man and not a part only.
• Vox Sacramentum non occurit in Scriptura quia est Latina. Apud veterem Latinum interpretem est pro Graeco nomine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vox au∣tem Graeca generaliter pro omni se∣creto, minus generaliter pro secre∣to divino, specialiori significatione pro secreto divino symbolis, signis, fi∣gurisque externis proposito ac repre∣sentato. In hac significatione respon∣det ei vox Latina Sacramentum, quae deducta est a verbo Sacrare, & a scriptoribus Ecclesiasticis Latinis a Militia desumpta fuit, in qua jura∣mentum quo milites Duci obstringe∣bantur vocabatur Sacramentum. Vi∣de Riveti Cathol. Orthodox. Sacra∣mentum proprie & stricte accipitur pro signo, sigillo quo res coelestis de∣claratur, obsignatur, & communicatur.
• Imm••rsio non est de necessitate baptismi, quum non in ea posita sit mysterii hujus vis & efficacia, Cau∣sab. in Mat. C. 3.

  Ablutio est de necessitate baptismi Dom. Soto.
• Esse foederatum sufficit ad ac∣cipiendum signum foederis. Dave nant.

  Haec est fundamentalis ratio pae∣do-baptizmi. Daneus.
• Hypocrites may have a right to out∣ward Church priviledges though the Spiritual benefit do not belong to them, they not making a right use of them. No outward Ordinance is intended for the elect only. Christ a••d ••is Apostles admitted some to Church priviledges that shall ne¦ver be s••ved.
• Fuller in his Infants Advocate page 156.
• Augustinus Anno. Chr. 410.
• Hierony∣mus. 4••0.
• Ambrosius. 370.
• Greg. Na∣zianzenus. 3••0.
• Cyprianus 250.
• Origen. 120.
• Irenaeus. 1••4.
• And if it be the duty of Parents thus carefully to instruct their Chil∣dren, then surely 'tis the duty of Children carefully to observe and lay to heart, and practice the in∣structions of their Parents.
• Exemplum concionatoris concioni∣bus validius. Et exempl••m Pa∣rentis praeceptis validiu••.
• See 1 Pet. 1.2. and Heb. 12.24
• Nihil habet rati∣one Sacra∣menti ex∣tra usum legitimum & Sacra∣mentalem.
• In caena Domini nu••la est transmuta∣tio signorum in res sig∣natas, aut existentia rerum signatarum in signis, sed signa vocantur res signatae Metaphoricè, non propriè. Pontificij panem tra••smutari in co••pus, Lutherani cu••pus ess•• in pane statuunt, ut qui non exp••ndunt locu••ionem esse Sacramentalem, qualem etiam habem••s Gen. 17. u••i circumcisio vocatur foedus. In his verbis [hoc est corpus meum] tropus est in copu∣la [est] quemadmodum in istis Septem vaccae sunt septem anni; Item Semen est verbum Dei. I••i enim copula est accipitur pro significare. Consecration makes the Elements only representatively the body and blood of Christ.
• The pa∣pists break not the bread but give it whole in wafer cakes. And they take away the Cup from the Laity; wh••reas our Saviour instituted it to be received in both kinds; and to receive it otherwise is a palpable violation of his order.
• Though a bone of him was not broken; yet the A∣postle speaks of his body as broken, in regard of those cruel wounds he received.
• Heb. 9.15.16.
• Heb. 9.22.
• Gen. 6.30. and Gen. 31.44, 46.
• Heb. 10.14.