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we are farther to consider, that such-like acts of grace will be a good evidence of the truth and sincerity thereof; whereby our comforts may be more established, and we enabled to walk more closely and thankfully with God, by the communication of those graces that he is pleased to bestow upon us in this ordinance.

Moreover, if we have had experience of the presence of God therein, and have been brought into a good frame, we ought to beg the continuance thereof. The best frame of spirit will be no longer abiding, than it pleases God to keep up the lively exercise of faith and other graces; and this, being so valuable a blessing, is to be sought for by fervent prayer and supplication, that our good frames may not be like the morning cloud, or early dew, that soon passes away: This will discover, that we set a value upon them, and glorify God as the author of them; and it is the best expedient for our walking with God at other times, as well as when engaged in holy or dinances.

Again, it is farther observed, that they, who have been quickened and comforted, when partaking of the Lord's supper, ought to watch against relapses into those sins, that formerly they have been overtaken with, but now see reason to abhor. This we ought to do, because, though we are sometimes brought into a good frame, yet still we have deceit. ful hearts, that, before we are aware, may betray us into the commission of those sins which have occasioned great distress to us in times past; and, to this we may add, the endeavours of Satan to ensnare us by his wiles; so, that when we think ourselves the safest, we may be exposed to the greatest dangers. When we have been least apprehensive of our return to our former sins, and, it may be, have been too secure in our opinion, while confiding too much to our own strength, we have lost those good frames, and our troubles have been renewed thereby: Therefore, it is our duty to watch against the secret workings of corrupt nature, and the first motions of sin in our hearts, while we earnestly implore help from God, that we may be kept from our own iniquities; namely, those sins that we have formerly committed, or that more easily beset us than any other.

The next duty incumbent on us, after we have received the Lord's supper, is, to fulfil our vows: This will be better unstood, if compared with what was before observed concerning sacramental vows or covenants: which ought not to contain in them a making promises, especially in our own strength, that we will be found in the exercise of those graces which are the special gift and effects of God's almighty power. Therefore, I lways, when occasionally mentioning making religious vows,

consider them principally as containing an express declaration, that we are under an indispensable obligation to perform those duties, and put forth those acts of grace which are incumbent on us, as those who desire to approve ourselves Christ's faithful servants, whom he has taken into a covenant-relation with himself. We also declare, that without help from God we can do nothing: This help we implore from him, at the same time when we devote, or give up ourselves to him; so that we do this, hoping and trusting that he will bestow upon us that grace which is out of our own power; which, if he will be pleased to do, we determine that he shall have all the glory that arises from it. This is most agreeable to the sense of the Latin word *; from whence the word vow is derived; and, I think, it is much rather to be acquiesced in, than that general description which some give of it, when they exhort those who are engaged in this ordinance, first to confess those sins which they have committed since they were last at the Lord's table, so far as they occur to their memories; and, as a means of their obtaining forgiveness, to make a solemn vow, or promise, that they will abstain from them for the future, and walk more agreeably to the engagements which they are laid under: This they do without an humble sense of the treachery of their own hearts, or their need of strength from God, to perform any thing that is good; and afterwards, they are as little inclined to fulfil their own promises, as they were before forward to make them, with too much reliance on their own strength; and, by this means, they bring themselves into the greatest perplexities, and go on, as it were, in a round of making solemn vows and resolutions, and then breaking them, and afterwards renewing them again: Whereas, when we intend nothing by our vowing, but a confessing that what others promise in their own strength, we see ourselves obliged to do; and, at the same time, depend on Christ for strength to enable us to perform it, and give up ourselves to him, as his covenant-people, in hope thereof; this is the safest way of vowing, inasmuch as it redounds most to the honour of God, and contains every thing in it that may put us upon using our utmost endeavours to per form the duties that are incumbent on us, and, at the same time, we express our unfeigned desire to glorify him as the God and Author of that grace, which is necessary thereunto. And, in this sense I would understand what we are exhorted to in the answers we are explaining, when it is said, in one of them, that while we are receiving the Lord's supper, we ought to renew our covenant with God; and after we have received it, we are to fulfil our vows, as it is expressed in the other; as the former includes in it such a dedication to God as has been but

• Voves.

now considered; the latter, to wit, the fulfilling our vows, implies in it a doing every thing that is in our power, in order thereunto; and, at the same time, a waiting on God to give success to our endeavours, and to work in us that which is well-pleasing in his sight, without which we can do nothing.

. After we have waited on the Lord in this ordinance, we are to encourage ourselves to a frequent attendance thereon; especially if we have ground to conclude, that we have had any sensible communications of his grace vouchsafed to us therein. As this is an honour which God puts on his own institutions, it is certainly an encouragement to us, to persevere in waiting on him therein. Thus the Psalmist says, Because he hath inclined his ear unto me, therefore will I call upon him as long as I live, Psal. cxvi. 2. This will effectually remove all those doubts and scruples that discourage us from engaging in this ordinance, lest we should not behave ourselves in a right manner therein, fearing that we are not sufficiently prepared for it, and therefore shall be disowned by Christ, when we engage in it: I say, this we are fenced against, by having experienced his quickening and comforting presence therein.

But, suppose we have not met with this desirable blessing, which the best believers do not experience in a like degree, at all times; then we ought, after we have received the Lord's Supper, to endeavour to find out the particular cause of God's withdrawing his special presence from us, and what is that root of bitterness which springs up and troubles us. It may be, he withholds this privilege from us in a way of sovereignty, that we may hereby learn that our comforts are not at our own disposal; or, that they are not the necessary result of our attendance on ordinances, but arise from the divine blessing accompanying them. This, God, it may be, withholds from us for the trial of our graces; and that we may see how needful it is for us to wait for those spiritual comforts, which, at present, he withholds from us; as the prophet says, Therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgment; blessed are they that wait for him, Isa. xxx. 18.

But since we may, for the most part, apprehend some particular reason why God denies us his quickening, and comforting presence, arising from sins of omission or commission, antecedent to, or whilst we have been engaged in this ordinance : We must enquire,

(1.) Whether there has not been some defect, as to preparatory duties and particularly, whether we have duly examined ourselves before we came to the Lord's table, concerning our

knowledge of Christ, and the benefits of his redemption; or, especially, of our being enabled to improve them by faith? and, whether we have examined ourselves concerning the sense we have of the guilt of sin, and the need we stand in of Christ's righteousness, to take it away, and accordingly resolved to wait on him in this ordinance, with earnest desires of obtaining this privilege.

(2.) We must enquire, whether our behaviour when we have been engaged in this ordinance, has not been, in some measure, unbecoming the spirituality and importance thereof? whether we have not spared, or indulged, some secret corruption, that has broke forth therein? or, whether we have not given way to some temptation, that has then beset us? whether we have not depended on our own righteousness, for the taking away the guilt of sin, and procuring for us acceptance in the sight of God? or, whether we have not engaged in this ordinance, in our own strength, and by this self-confidence, provoked him to withdraw from us; which, if we have, it will afford matter of deep humiliation in his sight, and call for repentance and reformation, if we would be fenced against this inconvenience, which, at present we labour under; and then we may hope that we shall be enabled to wait on him in this ordinance, in such a way, that we may have those comfortable experiences of grace from him, which will be an evidence that we have waited on him for the better, and not for the worse.

QUEST. CLXXVI. Wherein do the sacraments of Baptism and the Lord's Supper agree?

ANSW. The sacraments of baptism and the Lord's Supper, agree, in that the author of both is God, the spiritual part of both is Christ and his benefits; both are seals of the same covenant, are to be dispensed by ministers of the gospel, and by none other, and to be continued in the church of Christ, until his second coming.

QUEST. CLXXVII. Wherein do the sacraments of Baptism and the Lord's Supper differ?

ANSW. The sacraments of baptism and the Lord's supper differ, in that baptism is to be administered but once with water, to be a sign and seal of our regeneration, and ingrafting into Christ, and that even to infants, whereas the Lord's supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as spiritual nourishment to the soul, and to confirm our continuance and VOL. IV.

growth in him, and that only to such as are of years and ability to examine themselves.

Ttion of one things, that have been occasionally mention

HESE two answers contain little more than a recapitula

ed, in explaining the nature of these ordinances; and therefore we shall very briefly insist on them.

I. Concerning those things wherein the sacraments of baptism and the Lord's supper agree; accordingly,

1. It is observed, that God is the Author of both. This may be inferred from what has been said concerning their being holy ordinances, or means of grace; in which we are to expect his presence and blessing to make them effectual to salvation: This we cannot do without engaging in them by his own warrant, which he has been pleased to give us, as appears from his word, and the experience of many believers, who have found sensible advantage thereby; so that the effects of his power and grace, that have been produced in their hearts, when engaged therein, afford a convincing evidence that God is the Author thereof. This, as to what concerns baptism, respects more especially, the baptism of those that are adult; for when infants are baptized, though God can, and sometimes does, as is more than probable, own this ordinance, by regenerating them at that time; yet this cannot be known by us, unless it be inferred, from those extraordinary communications of grace which they may experience, who are enabled, by faith to give up their children to God therein.

2. Baptism and the Lord's supper farther agree, in that Christ, and his benefits are signified by both of them: for they are, each of them, ordinances for our faith, as they are signs and seals of the covenant of grace, in which Christ, and the benefits of his redemption, are set forth: Thus the apostle says, with respect to baptism, So many of us as were baptized into Jesus Christ, were baptized into his death, buried with him by baptism into death, Rom. vi. 3, 4. accordingly we have communion with Christ as crucified, dying and buried, and, after this, rising again from the dead, whereby he brought the work of redemption to perfection: These things are signified; and thus our faith is to make use of this sign in baptism; and the apostle says the same thing with respect to the Lord's Supper: As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come, 1 Cor. xi. 26.

3. Baptism and the Lord's supper, are farther observed to agree, in that they are to be dispensed by none but the minis ters of the gospel. Under the Old Testament-dispensation, where all the parts of the temple-service were significant signs of Christ, and the benefits of the covenant of grace; these were

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