Righteousness and counting thine own even all things but Loss for him Phil. 3.8,9 2. In esteeming thy Life to be wrapped up in him 1 Joh. 5.12 Col. 3.3,4 section 5 Secondly Examine thy Love to him as thy Prophet 1. Dost thou love and delight in his Word and Ordinances Dost thou keep his Word and treasure it up in thy Heart Joh. 14.23 2. Dost thou submit thy carnal Reason to the Spirit and Word of Christ Dost thou embrace the Motions of his blessed Spirit though contrary to the Inclinations of thine own carnal Affections and Lusts Thy Obedience to his teaching will prove thy Love to him and thy Delight to hear him section 6 Thirdly Examine thy Love to him as King. 1. Art thou glad that there is a Law forbidding Sin that there is a Law in thy Mind warring against the Law in thy Members Dost thou yield thy self to his Rule and Government And dost thou account it thy Liberty and thy Happiness to be under his Command 2. Dost thou bring all thy Lusts to his Cross to be crucified and deliver up thy most beloved Sins to be mortified by his Spirit This is a sure Sign of Love to him when we do not tolerate any Lust against his Will. 3. Art thou for Christ against all that rise up against him Dost thou seek his Glory endeavour that his Sceptre and Throne may be set up and exalted in the World and in thine own Heart 4. Art thou prepared to follow him the Captain of thy Salvation to leave all and follow him as one that goes a Warfare after Christ to sight the good Fight of Faith and withstand the Flesh World and Devil Thus far of the Love to the Second Person with the Reasons and Effects of it section 7 The third Head of Examination is of our Love to the Holy Ghost There is unspeakable Cause for it 1. For his infinite Excellencies as God. 2. For his Work and Office which is to apply to us the Benefits of our Redemption The Spirit of God doth these things for thee in order to thy Salvation for which thou art infinitely obliged to love him 1. He reveals the deep things of God the Mysteries of Redemption 1 Cor. 2.10,11,12 2. He enlightneth thy Mind to see and know the things of thy Peace Eph. 1.17 3. He doth convince thee of thy Sin and Misery and thereby he prepares thee for Cure and Deliverance Joh. 16.8 4. The Renewing of the Will is from him who is the Spirit of Regeneration Joh. 3.5 5. He perswades and enables every one to believe and embrace Jesus Christ that shall be called and saved Ezek. 36.27 6. He sanctifieth the Heart yea the whole Man throughout and makes thee holy that thou mayest see God if ever thou see him 2 Thes 2.13 7. He teacheth thee to cry Abba Father as the Spirit of Adoption Gal. 4.6 8. He seals all that are sealed to the Day of Redemption Ephes 4.30 9. And all the spiritual true Joy Peace and Comfort which any one hath come from him Gal. 5.22 together with all Ability for any Service Fruit and Benefit from Ordinances which would not have been effectual to Salvation if he had not blessed them So that if you love Grace or hope for Glory you cannot but adore and love the Holy Ghost even as the Father and the Son. Shew and manifest your sincere Love to the Holy Ghost by your Love to the Word given by his uspiration and all holy Ordinances And for what do you love the Word and Ordinances Try it Is it not for the heavenly Wisdom Holiness and the divine Efficacy and Tendency of them to make you wise to Salvation 2. If you love the Holy Ghost you will desire and improve Communion with him in all divine Institutions and Ordinances in which he is graciously pleased to communicate his Graces As in preaching the Word Isa 61.1 in Prayer Rom. 8.26,27 in Sacraments Matth. 3.11 He makes the Christian within Rom. 2.29 engrafting us into the Body 1 Cor. 12.13 He makes the Flesh of Christ to be Bread indeed and his Blood to be Drink indeed and his Words to be Spirit and Life Joh. 6.63 Ephes 5.18,9 3. You will walk in the Spirit and bring forth the Fruits of the Spirit Gal. 5.22 and 16. And thus much of our Love to God. section 8 2. The second general Branch of Examination is of your Love to Man to every Man being your Neighbour in true Sence Your Neighbour is either a Brother or an Enemy 1. Try your Love to all the Saints and holy Brethren not only in that particular Society of Christians with whom you hold personal and local Communion but to all that are scattered abroad though under different Governments and Administrations as to Circumstances of Worship even all that are in the Body and that love our Lord Jesus Christ in Sincerity Ephes 6.24 1 Cor. 1.2 You cannot love Christ except you love the Brethren 1 Joh. 4.20 Joh. 13.34,35 1 Cor. 10.17 For we being many are one Body Examine your selves 1. Do you love them as being all one in Christ Jesus 1 Cor. 16.24 as Fellow-heirs of the same Grace Ephes 3.6 And do you love them for the Truth 's sake and for the sake of Grace even against all the Prejudices of Custom Education and smaller private Differences See Gal. 3.27,28 1 Cor. 12.13 2. Do you love them though they excel you in Gifts and Graces Degree and Place or them that are many Steps below you in the World See 1 Cor. 12.24,25 chap. 13.4 3. Can you sympathize with them and suit Affections to their various Conditions 1 Cor. 12.26 Bear one anothers Burthens Gal. 6.1,2 Can you visit them and take part with them in their Reproaches and Sufferings for Christ and Righteousness Act. 7.23 Heb. 11.25,26 4. Doth your Love extend to all the Saints Ephes 6.34 1 Cor. 16.24 5. Can you break with all the World rather than with them and do and suffer more for them than for any other and count Jerusalem your chief Joy Psal 137.6 section 9 2. Try your Love to Enemies We must do good to all and love Men as Men. 1. Do you pray for them that God would turn them and forgive them Mat. 5.44 Act. 7.60 Luk. 23.34 2. Can you forgive them their Trespasses Luk. 11.4 as far as they are against you As they are against the Law of God you cannot forgive but so considered you must pray for them But as the Sin is an Offence against you Charity requires you to forgive them Eph. 4.32 Col. 3.13 and not only the Offence is to be forgiven but the Injury and Damage if it be small and tolerable But if you cannot without Sin remit the Damages yet you must seek your Right with a charitable Heart 3. Can you feed your Enemy when hungry and cloath him when naked Rom. 12.20 In a word Endeavour to carry your self according to the Law of Love Rom. 13.10 5.
that hath enough in him to draw all Men to him yet all and every Man come not We must from the Event expound the words All Men Joh. 12.32 with limitation unto all sorts degrees and Nations and not of individuals and particular Men even as Paul was to be a Witness to All Men Acts 22.15 and Joh. 12.19 i.e. many 7. In vain do Men speak of a good Life without Regeneration or Faith in Christ and Gospel Assistances are not sufficient without the effectual operation of the spirit Assistances do only suppose infirmity in us and they who are regenerate are subject to weakness but unregenerate are worse than impotent or weak and weak believers have inward Life as well as outward assistances Joh. 15.4 Col. 1.11 Phil. 4.13 Therefore outward means are not sufficient to un regenerate dead Sinners 8. The work of effectual calling doth convince us what we are by nature before it we are Ignorant Averse Dead Rebellious A new Heart will I give you not a new faculty but a Will made free from its Love to evil and Enmity to good God effectually perswades and also enables us to believe in Christ The effectually called are justified 1. To justify is all one as in English to make just but in this point it is to be taken as in a course of Law to absolve acquit discharge to repute a Man as just who is guilty subject to accusation and condemnation 2. We agree that in this gracious act God doth acquit the believer who is penitent also from deserved condemnation and doth put him into the condition of a Righteous Person 3. There is a concurrence of free grace and satisfaction and redemption in this act See Rom. 3.24 God's love and Christs Death Rom. 5.9 4. He that is justified is accepted and look'd upon as Righteous in the sight of God. 5. God justifieth as both gracious and just Rom. 3.24 with ver 26. the Sinner is in himself unrighteous the righteous God looks for a perfect Righteousness the Righteousness of Christ is most perfect called the Righteousness of God by Faith Rom. 3.22 and the Righteousness of one Rom. 5.17,18 With this alone the just God is satisfied who doth graciously impute or reckon it to every one who believeth by faith we are invested in it and entituled to it by Gods free gift 6. The just God set forth Christ a propitiation or atonement by the Sacrifice of himself Rom. 3.25 With this God was satisfied and it being intended for him that believes it is accounted to him and he receives and applies it for his justification 7. The Person being untighteous and guilty is not justified as an innocent Righteous Person in himself but for Christs sake He doth repent and confess his iniquity and guilt 1 John 1.9 and is taught to plead as we see Rom. 8.33,34 He is taught to shew cause why he is not condemned 8. It is the nature of Faith in general to answer to and correspond with the gracious Acts of God so it doth in Justification Here 's a gift of Righteousness and Faith humbly receiveth it and because that perfect Righteousness of Christ is that by which a guilty offender is justified Rom. 3.19 and faith alone doth receive appropriate and apply it therefore we are justified by faith alone Rom. 3.22,25,26,28 9 I humbly conceive Faith is not imputed for Righteousness Rom. 4.5 as that which is accepted instead of a perfect personal Righteousness thus if we have faith it shall serve and be taken where perfect Righteousness is not to be had For 1. The Person justified is in himself unrighteous and guilty and God doth not justify him for that which is taken instead of Personal Righteousness for then God would seem to have respect to a Man 's own Personal Righteousness in defect of which he takes what may be had 2. Because God looks upon our Mediator as Obeying Dying Satisfying and not upon us who are unable to satisfy See Rom. 3.22,24,25,26 3. Because our Faith is not to be taken separately from its object Christ It was not looking but looking on the Serpent that healed so it is believing in Christ that justifies and saves Joh. 3.14,16 Faith without works is imputed but not without Christ. I do not say that Faith is imputed as taken for its object i. e. Christ is imputed nor that faith is imputed as taken in lieu of Personal Righteousness but Faith with its object Christ is imputed for Faith cannot be separated from him its object for the Righteousness of Christ and Faith in Christ are required to justification the one with and not without the other 10. Not to impute Sin is not to reckon it to condemnation and it is not so reckoned because Christ died and when it is not imputed to condemnation it is pardoned Ephes 1.7 11. They who say we are justified by Faith as a condition and are not Socinians do mean soundly and no more but that Faith is required to justification and to ascribe as little as may be to Faith and as much as may be to Christ To say that Faith is a condition without which a Man is not justified is to speak too little because it is positively required not as that without which but as that by which a Man is justified And they who say as the Glorious Reformers spake we are justified by Faith as by an instrument produce warrant from the Scripture make up the number of Causes compleat and ascribe but the lowest degree of causality to Faith both agree in the main Doctrines and differ in manner of Explication 12. He who is justified by Faith in Christ is also justified by Works The Person spoken of by Paul is a guilty unrighteous Sinner Rom. 3.19 The Person spoken of by James is a formal professor who saith he hath Faith chap. 2.14 He hath no true Faith who hath not Works to his Faith and therefore cannot be justified 13. The way of justification even before Christ was by Faith in him Rom. 3.21,22 14. No Man is actually justified before he doth believe The believer was intentionally justified from eternity in decree meritoriously from the Death of Christ 15. A Justified Person is taught to pray for pardon Mat. 6.12 and to confess his Sin 1 Joh. 1.9 Are Adopted 1. To adopt is to make or take one for a Child who by Nature is not a Child and he hath the Name State Dignity and privileges of a Child 2. Adoption is an Act of Grace and if that which follows our effectual Calling and justification be an Act of grace then surely Vocation and Justification must be by Grace 3. Adoption is the foundation of our Coheirship with Christ 4. The privileges and honour belong to them who believe Joh. 1.12 they have a right to them tho' they may want the comfort of them through unbeleif 5. By regeneration we partake of the New Nature by Adoption we are admitted to the condition of Sons 6. Gods People under
and Righteous he had not been fit for dominion 2. The Image of God was most upon Mans Soul which was breathed into his Body after his Body was created Gen. 2.7 and therefore the Soul is of a Nature and Substance different from the Body Spirits and Flesh are opposed therefore not the same Heb. 12.9 The Soul is Spiritual and Immortal 3. The Soul had not been the Soul of Man in the state of Creation if it had not been Wise and Holy therefore the Image of God which is supernatural to us now had been natural and was so by grace in that State. Man was then Holy as naturally as he was rational 4. Man was not Created in a state of meer indifferency to good and evil for he was Created after the Image of God which carried him towards God alone but he was not fixed and confirmed against all temptation to Sin. 5. Man was not Created a mortal dying Man. He knew nothing of Death till he was threatned and felt no signs of it till he had sinned His Life and Happiness were only forfeitable upon supposition of Sin therefore tho' his Body was made of Earth and so corruptible yet if he had not finned he had not died Death was not the condition of his nature but the punishment of his Sin Gen. 2.17 chap. 3.19 Rom. 5.12 chap. 6.23 chap. 8.10 SECT VI. God's Providence 1. VVIthout a preserving and governing Providence the World had fallen into ruine or confusion The wise and mighty of the World have cause to acknowledge the Soveraignty of it How often are their policies and methods broken and themselves cut off before their works are sinished 2. Nothing is too great and nothing too mean for Divine Providence for high and low great and small are his Creatures 3. It extends to all things Nothing is more free and secret than our thoughts yet Ps 139.2 Prov. 21.1 more contingent than a lot yet Prov. 16.33 or more voluntary than the works of Man yet Ps 33.13,14,15 nothing more inconsiderable than the lighting of a poor sparrow yet Mat. 10.29,30,31 Luke 12.6 What is Man yet Ps 8.4 Ps 144.4 There is a set time to be born and an appointed time upon Earth Job 7.1 chap. 5.26 Ps 91.16 Uncertain Life is shortned or prolong'd by means good means by Gods ordination evil by his just permission All men die in judgment or in mercy therefore as there is a providence in raising up one and putting down another so there is in the Life and Death of good and evil Men. SECT VII Of the Covenant of God with Adam 1. A Covenant is a solemn contract or agreement between parties The parties in this Covenant were God the soveraign and Man the subject bound to whatsoever God required 2. The substance of the Covenant is in Gen. 2.17 Adam's being in possession of happiness to be continued until he sinned was equivalent to a promise which is implied also in the threatning Adam's consent was enough to make it a Covenant on his part as it was on Israels part Exod. 19.8 He knew what he did and actually consented or else he had sinned before he did eat and he knew it would be for his good and being already so happy he was oblig'd to consent The Covenant was solemnized by a sign the Tree of Life and was known to Satan Gen. 3.1 and to the Woman ver 2,3 SECT VIII Of Adam's first Sin. THere was a declining of Heart from God before the fruit was eaten how else could the Woman be so senseless of the Serpents contradicting of Gods word how could Adam be so sleepy as to eat without reproof or reluctancy The Sin was unconceivably heinous Man believed Satan against God changed his highest end turned from God to the Creature that upon the Devils word he might abuse the Creature to become as God. He brake Covenant and all the Bonds of Duty Gratitude and Love he sinned against a known prohibition and despised both the threatning of Death and the promise of Life All mankind fell by Adam's Sin. Adam was in a condition to covenant with God for he had perfect knowledge of what he did It was not necessary that all mankind should be personally present which could not be because they were to be propagated by generation And if they had been present they had not been wiser than he nor more obliged to stand 2. All mankind were contained in him and represented by him as a common Person and Parent and as a Covenanter for himself and all his Posterity 3. All mankind were concluded by him as well as included in him Rom. 5.12 Death is a Punishment Punishment presupposeth Sin and Sin a Law. The Punishment is general so was the Law. When did all men Sin in Adam's Sin Rom. 5.19 Infants die who sinned not actually in their own Persons ver 14. therefore Death doth not pass upon all for actual personal Sin yet for Sin therefore for that Sin which was the Sin of all Men in effect as included in him 4. The Man Christ Jesus is only free from Sin for he was not Man by ordinary Generation nor included in that first Covenant but is the second Adam and head in another Covenant 5. The Blessed Virgin was not free from Original guilt and pollution None but Christ was If she had been she had been as Holy as he yea her Parents had been also without Sin and so it had been no privilege to her But they were unclean Job 14.1 and so was she because born of unclean Parents She confessed Christ her Saviour Luke 1.47 and died therefore she was a Sinner Rom. 5.12 SECT IX Of Original Sin why so called ORiginal Sin is so called because it was the first Sin derived from the beginning and because it is the spring and Original of actual Sin in us Wherein it consisteth Original Sin consisteth 1. in the guilt of Adam's first Sin. That Sin which brought Death upon Adam as a punishment brought it so also upon us Rom. 5.12 His other actual Sins are not imputed to us for he stood no longer in the publick capacity of a Head and Covenanter 2. In the want of Original righteousness Adam lost it for himself and for his Posterity also By entertaining the temptation to eat and the first motion to Sin he gave place to evil and so he lost what he had and coveting once what was forbidden he afterwards coveted more evil and Satan followed him with temptations to sin more The want of righteousness was his Sin and Punishment also And it is a Sin in mankind and Punishment upon us still The want of it is a Sin in us for we are bound to love God with all the heart which we cannot do for want of it And it is a Punishment upon us and God is not bound to restore the righteousness and take off the punishment 3. In the corruption of our whole nature All the powers of our Souls are corrupted as well as
of Influence a Vine a Shepherd an Husband 4. Faith is the Means Grace or Bond of Union on our parts By Faith we receive Christ Joh. 1.12 live by him Gal. 2.20 and feed upon him Joh. 6.47,48 Ver. 35. 5. The Spirit of God is the Author of this Union and Faith is called the Spirit of Faith 2 Cor. 4.13 as well as of Regeneration and Sanctification wherein Faith is a principal Grace 6. We call this a mystical Union in opposition to a natural and visible Union It is supernatural illustrated by natural artificial and civil Union in metaphorical Shadows and Illustrations We do not darken or deceive the Minds of Men by calling this Union Mystical or Secret The whole of our Religion and in particular this Union is a Mystery 1 Tim. 3.16 Ephes 5.32 and therefore to expose this Term Mystical to derision is to reflect upon the Gospel and our Christianity and calls for Repentance 7. A political Union is an Union of Persons in Policy or Government and is too narrow and low to express this Union for we are united to Christ as a Saviour and receive Benefits from him in all his Offices and not only as King. SECT XIX Of Effectual Calling 1. EFfectual Calling is the same Work of Grace as Regeneration or Conversion When God calls inwardly by his Spirit as outwardly by his Word this Call is effectual or attains its proper Effect to bring a Sinner to God. This Work is set out by Calling because by it we are brought hom who are far from God by Nature not in Place but Affection and Condition When Faith answers and we submit as Paul did saying Lord what wilt thou have me to do Act. 9.6 we are called and saved 2 Tim. 1.9 2. Election and Vocation are not all one The Elect and Called are the same Persons Vocation is the Execution of the Decree of Election which is the Cause or necessary Antecedent of it and is known by it In Vocation Electing Love takes hold of the Sinner to bring him out of Sodom or Egypt or spiritual Bondage into Light and Liberty The one is from Eternity the other in Time the one is in God the other the Work of God upon the Sinner 3. They who love God are called but it is not true that they love God before they are called for then the Answer would be before the Call. If they do not love God before they are called they do not love God before they are elected see Rom. 8.28 where note 1. God doth purpose 2. He calls according to Purpose 3. They who love God are called and called to love God and not because they love God See the Order amplified Rom. 8.30 Ephes 1.4,5 Election and Predestination are before Vocation If our Love to God be the Reason or Motive of God's electing us then we love God first contrary to 1 Joh. 4.19 4. They wrong the Teachers of the Truth who say we deny Free Will whereas we assert it to be as essential to Man as Reason is and that Free Will continues in every state in Innocency Corruption Renovation and Glory Sinful Man is a moral free Agent he doth act according to his Imaginations Propensions and Lusts He doth freely serve Sin and is free from Righteousness Rom. 6.20 When he is made free from Sin by renewing Grace he acts as a new Man freely towards God but with much opposition from in-dwelling Sin. As the Man is so is his Will An unregenerate Man is unwilling averse and perverse impotent and dead one way that is to God's Will and bent another If gracious Motions and Actions are contrary to sinful in the Regenerate they are contrary to and above the performauce of the Unregenerate As every degree of spiritual Light is from above so every degree of Liberty to Good is given of God. If spiritual Objects are not known nor perceived but by Revelation of the things and Illumination of the Mind they are not willed but by the renewed Will. 5. The Socinians I name them for all of the same mind deny Original Sin altogether and therefore assert A Man may of himself believe and obey c. To clear the Truth besides what hath been said for Original Sin 1. To deny Original Sin is in effect to deny Actual 2. To assert Freedom of Will as they do is to fansie Man as able now as before the Fall If we are not fallen into a state of Sin we have no need of a Redeemer nor Faith in him but we are taught the need of Redemption and Regeneration both 3. There is no force nor violence done to the Will of Man when God calls and draws him to himself by Christ 4. What probity or aptness was in Paul a Blasphemer or in the Jews before pricked in their hearts or in the Gaoler or in any Gentile to turn to God or for which God turned them and not others What probity or aptness or inclination towards Conversion was in them who counted the preaching of Christ Foolishness 5. Expound that Text Act. 13.48 by probity of Mind or aptness then the meaning of the place must needs be this As many as were apt to Eternal Life believed and so they were apt to Eternal Life before they believed Were they apt before their Eyes were opened before their Hearts were turned or the Gospel preached But admit they were not the blind Heathens but Proselytes who left their Heathenism and Uncircumcision that are spoken of how came they to be apt to believe whenas many Jews remained Unbelievers The truth is 1. All Preparations and Aptness towards God is not from our Free Will which stands off but Grace God and our selves are opposed Ephes 2.8 If from our selves not from God if of God not from our selves The first beginning of a good Work in us is from Grace Phil. 1.6 the first Will and first Motion is God's Work and not our own Phil. 2.13 Where was this Probity and Aptness in them who say they were foolish disobedient c. Tit. 3.3 and Idolaters c. See 1 Cor. 6.9,10 3. Effectual Calling is from one contrary point and state to another from Darkness to Light Act. 26.18 Ephes 5.8 from Idols to the living God 1 Thess 1.9 from Satan to God Act. 26.18 from Death to Life Ephes 2.1,5 from serving Sin to God Rom. 6.17 to 22. What is in Man's Will and Nature towards God and Holiness but what is not of our selves 6. This heavenly Calling is drawing Joh 6.44 which we profess as well as they to be without force or violence And they who are drawn are taught of God. But then we say 1. There is besides the proposal of exceeding great and precious Promises an inward Teaching by the Holy Ghost and they only who are so taught are drawn powerfully and sweetly to Christ 2. This effectual Teaching and Drawing is not common to all for then all would believe and come Christ as listed up is a drawing Object
and Endeavour after new Obedience No Man is sensible of Sin as highly offensive and contrary to God but doth grieve and sorrow for it No Man is sorry in a Godly sort that doth not turn from it unto God as hating it and endeavouring to please God. Men may hear of Sin and talk of it without these Effects but they were never sensible of what they speak section 2 2. Do I apprehend that it is Mercy meer Mercy tender Mercy and wonderful if ever I turn from Sin and escape Damnation Is this Mercy in and through and for the sake of Jesus Christ if ever I escape the Curse and Wrath due to me for Sin Doth the Apprehension of God's Mercy in Christ melt me win me overcome me and prevail upon me to forsake all my Sin and to turn to him 3. Do I grieve for Sin What is my Grief Is it deep and hearty arising in me from a clear Sight and Conviction of Sin Do I grieve that I ever sinned at all that I have dishonoured and displeased God though I should not go to Hell nor fear it Doth it break my Heart and make me mourn before God when I remember it 4. Do I hate it Do I hate all Sin in general for its corrupt base and devilish Nature and Qualities Do I hate mine own Sin in special Do I flee Occasions and watch against Temptations to it Do I pray against it to be delivered from it and enabled against it Do I die to it and mortifie it and cease to make provision for it These are the Signs of Hatred of Sin. 5. Have I turned from Sin Do I turn further and further from it Whose am I To whom do I belong Satan Or am I turned from him to God Am I really turned so that I yield those Members which were Instruments of Unrighteousness unto Sin to be Instruments of Righteousness unto God Do I turn to love fear and serve him as the Lord my God 6. How do I turn Feignedly weakly and in pretence or with a Purpose of Heart Is my Purpose full and fixed or but half perswaded Am I so turned that I resolve in the strength of Grace to return back no more but to go forward Do I so purpose that I will endeavour all Ways by all Means by the use of all Ordinances to walk in new Obedience as a new Man Do I turn to God as well as cease from Sin Whence do my Resolutions and Purposes arise Do they arise from that Saving Grace of the Spirit working in me a Sense of Sin as Sin and an Apprehension of the Mercy of God in Christ Or do spring from worldly Sorrow Fear or Shame Loss or Harm suddain Passion or serious Consideration 4. The Trial of Love. section 1 The fourth Grace to be examined is Love And though your Catechism tells you you must examine your Love yet it helps you not to try it as you are helped in the Trial of Faith and Repentance It will be necessary for me to open to you the Nature and Properties of this divine Grace and that by shewing you the Objects of it or towards whom this Grace of Love is exercised Examine your Love 1. To God. 2. To Man. 1. Concerning your Love to God you must observe that we are bound to love God in those three distinct Relations in the Godhead that is we must love the Father the Son and the Holy Ghost for in our Baptism we take these three glorious Persons in the God head for our God And what Duties we are engaged to in our Baptism we must exercise and engage our selves a-new to perform when we come to the Lord's Table for then and there we renew our Covenant with God. And as we are bound to believe in God the Father the Son and the Holy Ghost so we are bound to love the Father the Son and Holy Ghost This being spoken on the way I shall describe this Grace of Love as near as I can as Faith and Repentance are described before and that by pointing out the Cause and Reasons and the Effects of it by which you may try the Truth of it Rom 5.8 Luk 7.37 Ps 116 1,2,3 to 10. Cant. 1.3 ch 5.9,10 1 Joh. 4.9,10,19 Ps 63 2,3 Deut. 30.20 c. 10.20 c. 11.22 Joh. 14.15 1 Joh. 5.3 chap. 3.1,6 chap. 4.10,11 Love to God is a Saving Grace whereby a Sinner out of the sense of his Sin Baseness Corruption and Misery and from an Apprehension of the infinite Perfections of God especially his Grace Goodness and All sufficiency he doth adore and admire him he doth desire him and cleave to him he laboureth to do the things that please him and to conform to him in all things section 2 Examine your selves 1. Doth your Love to God proceed from your Knowledge and Apprehension of his infinite Excellencies expressed in his Attributes Do you therefore acknowledge God and look upon him as infinite in Wisdom Holiness Power Righteousness Faithfulness and Truth as rich in Grace c. See Exod. 34.6,7 Dost thou believe the Love of God to thy Soul Is he thy God Hath he engaged his Attributes and Glory to thee to be on thy side and for thy good Dost thou believe thy self to be corrupted polluted guilty and helpless Dost thou look upon the Creatures as vain and unable to make thee happy that God is All-sufficient for thee in all Conditions at all Times Dost thou adore and praise him See Psal 103. from 1. to 19. Dost thou believe that God is infinitely better than all Creatures and to be loved above all And dost thou esteem and love him above all the World even with all thy Heart Strength Soul and Mind Matth. 22.37 Luk. 10.22 even above Father above Mother Wife House Lands yea Life it self Dost thou desire him prize him and prefer him before all Psal 16.5,6 and 4.6,7 and 144 15. Dost thou labour to be like him to imitate him to keep his Commandments 1 Joh. 4.10,11 1 Pet. 1.17 and still to give God the Precedence to chuse him above all to fear him more than Men or Devils and to obey him rather than Man This in general section 3 But to go on to Particulars Examine your Love to the three glorious Persons in the God-head distinctly And know this that he that loveth the Father loveth the Son and the Holy Ghost likewise and he that loveth Christ loveth the Father and the Holy Ghost also 1. Examine your Love to God the Father Say to thy Soul O my Soul What am I about to receive Bread and Wine But what is represented thereby The Body and Blood of thy dear Saviour the only begotten of the Father as crucified with all the Benefits of his Death But whence came this to pass How came he to be one of us in our Nature to be thus abased and crucified to become a Propitiation and a Ransom for Sin Oh behold and wonder Rom. 5.5,8,9 This is an Act of the