Faith and have duly examined and prepared themselves Isa 66. 23. 1 Cor. 11. 27 28. whereby all not of age and sound judgements are debarred of this ordinance and may not be admitted by the Church to the Supper of the Lord but such only as have these things in them which God requireth at their hands the other is to be kept back by the Discipline of the Church and those also of the Church that are under admonition or suspension till the Church receive full satisfaction The ends and uses of the Lords Supper HAving spoken to the matter and form of the Lords Supper it now fals in order to speak of the ends and uses thereof 1. To receive Christ more firmly and to be knit faster unto him 2. To renew our Covenant with God 3. To shew forth his death 1 Cor. 11. 26. or to call to mind and renew the mercy and vertue of Christs death 1 Cor. 11. 24. 4. To encrease our Faith begotten by the word preached and to confirm unto us our nourishment therein by the means of Christs death 5. To encrease our love to Christ and his body the Church 6. To quicken our hearts to all holy duties 7. To encrease our joy in the Holy Ghost our peace of conscience our hope of eternal life and all other graces of God in us 8. To stir us up with greater boldness to profess Christ and his Ordinances then heretofore we have done 9. To make a difference between our selves and the enemies of Christ who casting the converting Ordinances behind their backs they are debarred of the confirming Ordinances of Baptism and the Lords Supper Of our duty after receiving VVE should endeavour to obtain and retain a greater measure of Faith in Christ love to God and all his servants power to subdue sin and practice obedience with all other sanctifying and saving graces 1 Cor. 10. 16 17. and 11. 21. Col. 2. 6 7. 2 Pet. 3. 18. For a true receiver shall feel in himself an increase of Faith and sanctification and a greater measure of dying unto sin a further strengthning of the new man and so a greater care to live in newness of life and to walk the more comfortably and steddily in the wayes of God for strength to perform any duty to exercise any grace to subdue any lust to resist any temptation to bare any affliction is derived only from Christ and many times conveyed to the soul in this pipe of conveyance to wit the Lords Supper Of Collection for the poor another standing Ordinance of the Gospel WE read 1 Cor. 16. 2. Vpon the first day of the week let every one of you lay by in store as God hath prospered him 2 Cor. 8. 7. Therefore as you abound in every thing in Faith and utterance and knowledge and in all diligence and in your love to us see that ye abound in this duty also 1 Tim. 6. 17 18. Charge them that are rich that they do good that they be rich in good works ready to distribute willing to communicate Rom. 12. 13. Distributing to the necessity of the Saints given to Hospitality 1 John 3. 17. But who so hath this worlds goods and seeth his brother hath need and shutteth up his bowels of compassion from him how dwelleth the love of God in him Heb. 13. 19. Therefore to do good and to communicate forget not for with such sacrifice God is well pleased Prov. 19. 17. He that hath pitty upon the poor lendeth to the Lord and that which he hath given will he pay him again but more particularly consider 1. What it is to give alms 2. Who they are that should give to the poor 3. How much must they give 4. To whom are we to give 5. What order is to be observed in giving 6. With what affection must we give 7. How many wayes are we to give 8. What fruits may we expect of this duty 1. Of the first what it is to give alms Answ It is a duty of Christian love whereby such as have this worlds goods do freely impart to such as are in want in obedience to the command of God 1 Joh. 3. 17. 1 Tim. 6. 8. Mat. 25. 35 42. 2 Cor. 9. 7. Who they are that should give alms WHosoever hath this worlds good 1 John 3. 17. that is such a portion out of which something may be spared though it be but two mites not only rich men are to give 1 Tim. 6. 17. but all such as labour with their hands Ephes 4. 28. out of their earnings servants out of their wages children out of their parents allowance wives out of any portion they have of their own or by allowance of their husbands lastly those that live upon liberal alms must spare something to those that have little or no supply 2 Cor. 8. 2 14. Nay in some cases those may give that are accountable to others as appeareth in the wise and commendable example of Abigal 1 Sam. 25. 3. And in some other cases of necessity for extream necessity dispenseth with the ordinary course of duto both to God and man See Mat. 12. 7. But of goods evil gotten or wrongfully detained not alms but restitution must be made Luk. 19. 8. How much must we give VVE must sow liberally that we may reap liberally 2 Cor. 9. 6. Gal. 6. 7. Prov. 11. 25. Notwithstanding in the quantity respect must be had 1. To the ability of the giver 2. To the condition of the receiver 1. To the ability of the giver Luke 3. 11. 1 Cor. 16. 2. Who is not so bound to give as to impoverish himself 2 Cor. 8. 13. And at last to make himself of a giver a receiver yea it is unlawful so to give unto some one good use as to disable our selves for the service of the Common-wealth or for the relief of our families or kindred in special 1 Tim. 5. 8. 2. Respect must be had to the condition of the receiver that his necessity may be supplyed 2 Cor. 9. 12. Jam. 2. 15 16 not so as to make him of a receiver a giver for this is to give a patrimony not an alms To whom must we give TO such only as are in want yea to all such but especially to them who are of the houshold of Faith Gal. 6. 10. We are to give to Orphans aged sick blind lame and the trembling hand Levit. 25. 35. But such as turn begging into an occupation they are to be compelled to work if able which if they will not they are not to eat 2 Thes 3. 10 11 12. What orders is to be observed in giving VVE must begin with such as are nearest to us in point of relation 1 Tim. 5. 8. for our own families Deut. 15. 7. Thou shalt not harden thine heart nor shut thine hand from thy poor brother and so according as the Laws of Nature Nations and Religion shall direct us and so proceed to such as are afar off according as our ability can
Another thing held forth to us in this Ordinance is the rising again unto newness of life Romans 6 4. Therefore we are buried with him by Eaptism verse 5. For if we have been planted together in the likeness of his death we shall be raised in the likeness of his resurrection 4. Another thing held forth in this Ordinance is the Baptism of the Spirit Act. 2. 38. compared with Act. 11. 16. 5. Another thing held forth in this blessed Ordinance is the resurrection of the body See Col. 7. 12. Rom. 6. 5 8. I suppose the Reader will grant that a child is not capable of apprehending believing and applying these and the like things held forth in this Ordinance and that God requires that such as are baptized should first believe Mat. 28. 19. Act. 8. 12 13 36 37 38. Mat. 3. 6. Act. 10. 47 48. But because this controversie is handled at large in other treatises such as desire further satisfaction may have recourse to them Now what art thou doing O man that callest me and others Anabaptists for our obedience to God in this blessed Ordinance whilest thou art rejecting his counsel if thou say was not I baptized heretofore I answer if I were baptized with God-fathers and God-mothers Common prayer book Cross and Surpliss and by a Minister made by the Bishops all which are voted down as Antichristian and the manner of that Baptism was also by sprinkling water upon my face concerning which the Scripture is silent how may I be assured God will own such a Baptism for his Ordinance Blame me not then if I endeavour to follow Christ herein who was baptized when he came to years and commands me so to walk as I have him for an example 1 John 2. 6. compared with Mat. 3. 15 16. I shall close up all that I have to say at this time to this Ordinance with two words of advice the one to those that own Baptism according to the Scripture Rule when people are capable of it the other to those that rail mock and deride the people that are baptized calling them Anabaptists 1. You that have taken up this Ordinance beware of laying a greater stress upon it then ever God appointed you viz. it was never appointed to break love and Communion and to quench the Spirit and to justle out some other Ordinances nor to shut out the weak in the Faith nor to put them upon doubtful disputations my brethren let me tell you I have rather chosen to weep it out before the Lord in my closset then to publish to the world what I have heard and seen amongst you what know you not that all Christians are one in Christ and partakers of one Spirit promises graces and have right to all Priviledges what know you not that all Saints are fellow-members fellow-souldiers fellow-travellers co-heirs fellow-sufferers and fellow-Citizens having the same father being cloathed with the same robe ruled by the same word inclined to the same work will you shut out those that God hath received and stop the mouth that God hath opened and refuse communion with those that have fellowship with the Father and the Son and that are faithful to what they know are all blind that doth not see by your eyes 2. You that so exceedingly cry up Baptism of Infants and cry down all baptizing of believers Let me tell you that through prejudice weakness and blindness you cry up that which you have neither precept nor example for in all the book of God and cry down that which there is precept upon precept for and example upon example I even tremble to think what a sad account you will give to God for this one day if you say you can prove the baptism of Infants by necessary Deductions from Scripture and Inferences and Consequences then let me ask you how you durst to make use of any of these to cross plain precepts and examples Of the Lords Supper or breaking of bread another standing Ordinance of the Gospel 1. OF the Lords Supper what it is 2. Wherein Baptism doth differ from it 3. Preparations to the Lords table required 4. The actions of the Administrator of this Ordinance 5. The actions of the receiver and duty in receiving 6. Who they are that may partake of this Ordinance 7. The ends and uses of the Lords Supper 8. The duties to be performed after receiving First of the Lords Supper what it is IT is a sealing or confirming Ordinance of the Gospel wherein by the outward elements of bread and wine sanctified by the word and prayer and exhibited by the Minister and rightly received by the communicant assurance is given to those that are ingrafted into Christ of their continuance in him and relation to him receiving nourishment by him unto eternal life or it is a second confirming Ordinance of the New Testament wherein God by the signs of bread and wine signifieth sealeth and offereth to every faithful receiver the body and blood of Christ for his spiritual nourishment and growth in Christ and so confirmeth him in the Covenant of grace The matter of the Lords Supper is partly outward as bread and wine and partly inward as the body and blood of Christ those outward elements signifying Christ and him crucified with all the benefits of his death passion even whole Christ with all the fruits of his mediation Mat. 26. 26 27. 1 Cor. 11. 24 25. Wherein doth Baptism differ from the Lords Supper seeing they are both confirming Ordinances IN regard of the thing signified Baptism as hath been said is a seal of our entrance into the Church of God the Supper of the Lord is a seal of our continuance in the same the one of our new birth the other of our spiritual growth the former is ordained to this end that being out of Christ by nature we being born again might now be ingrafted into his body Tit. 3. 5. Joh. 3. 5. the latter that being in Christ by grace we might continue and encrease in him 1 Cor. 10. 16. and 11. 23. 1 Pet. 3. 21. The Supper of the Lord is to be received as often as he shall give occasion Baptism but once for there is but one entrance into Christ but many degrees of growth up in him Of the Preparation to the Lords table THere ought to be a careful preparation before the action and great heed in the whole action and a joyfull and thankful close and shutting up of it all which ought to be performed as well by the minister as the people 1. Let there be a due search and tryal of our own souls whether we can find in our selves the things which God doth require in worthy communicants viz. 1. by examining our wisdom and knowledge both of Gods will in general and of the nature and use of this holy ordinance in particular whether we can give a reason of the representation of Christ in the bread and wine and see our need of it and what we may
deeds of the flesh art thou willing to be searched by any Christian in any thing dost thou approve thy heart to God in all thy duties and services dost thou do what thou dost for God at least in desire and endeavour to obey him freely universally and constantly then thou hast a title for these are flowers of Paradise that grow not in natures garden when thou comest to dye God doth but take a flower out of the wilderness and plant it in Paradise or takes a rose out of the field and puts it in his bosom surely death to a Christian is but an unloading him of all his burdens and freeing him from all his troubles Rev. 21. 4. Rev. 14. 13. 3. If we would dye comfortably let us improve the present opportunity for we have a great deal of work to do and but a little time to do it in this work deferred will be still greater the time to do it in will be shorter the strength to do it by will be less our understanding will be more dark our hearts more hard our wils more crooked our affections more disordered our conscience more benummed the work we have to do is as followeth viz. We have a God to honour a Christ to rest on a race to run a crown to win a hell to escape a heaven to obtain we have weak graces to strengthen and strong corruptions to weaken we have many temptations to withstand and afflictions to bare we have many mercies to improve and many services to perform If Hester had not improved the present opportunity she and her fathers house had been destroyed If Abigal had not improved the present opportunity many a mans life had been cut off 1 Sam. 25. 34. There was an opportunity that the children of Israel had to enter in the Land of Canaan upon the return of the spies but they not improving of it were fain to stay longer in the wilderness Jerusalem had an opportunity to be gathered together as a hen gathereth her chickens under her wings but for want of improving it it was destroyed Let us now redeem the time lest our candlestick be removed Rev. 2. 5. Lest as Paul and Barnabas said to the Jews to you is the word of this salvation sent but seeing ye put it from you lo we turn to the Gentiles Act. 13. 46 c. Yet the dayes of plenty are amongst us let us with Joseph lay up in store lest we dye in the famine yet the weather is calm and the season fair let us with Noah build up an Ark lest with the rest we perish in the flood Gen 7. 21. Yet the Angel tarryeth at the gates of Sodom let us with Lot depart thence lest we be destroyed Gen. 19. 24. Yet the bridegroom tarryeth and waiteth let us hast to enter in with him lest with the foolish Virgins we be repelled Mat. 25. 12. Yet wisdom cryeth in our streets Oh then now let us harken to her Yet the Lord setteth open his storehouse of mercy let us now turn to him for a blessing lest coming too late with Esau we find none Heb. 12. 17. Yet the Lord knocketh at the door of our hearts let us now open to him lest he say to us as he did to Jerusalem Luke 19. 42. Now it is hid from thee yet the Lord waiteth for our return from Babylon oh then let us now return whilst we have time lest hereafter he say to us as the Angel sware there shall be no more time Rev. 10. 6. Yet the Lord is saying to us as in Prov. 1. 23. Turn ye at my reproof behold I will pour out my spirit upon you lest he say to us as in ver 24. Because I called and you refused you shall call and I will not hear you yet the Lord is saying to us as to Nineveh Jonah 3. 4 5. yet forty dayes and you shall be destroyed let us repent as they did lest we be destroyed indeed 4. The next thing to be practiced of all that would live sweetly and dye comfortably is first store up a stock of faith Secondly store up a stock of promises Thirdly store up a stock of prayers and thou shalt attain the art of dying well 1. Store up a stock of faith and that will shew us that Christs death is a death concerning death 1 Cor. 15. 56 57 c. Christ in his death put death to death Again faith will assure the dying party that the Lord will be with him in the hour of death Psalm 23. 4. Though I walk in the valley of death I will fear none ill c. Again faith will make a Christian willing to dye Luke 2. 28 29. Now let thy servant depart in peace for mine eyes have seen thy salvation 2. Store up a stock of promises against that day I will be with thee in the fire and in the water saith the Lord in one promise and in another promise he saith I will never leave thee nor forsake thee the labour of the Olive may fail our nearest and dearest friends may fail our eyes may fail our tongue may fail our strength may fail our flesh and heart may fail our spirits may fail yet saith the Lord I will be with thee I will not fail thee see these precious Scriptures Josh 1. 5. Josh 21. 45. and 23. 14. 1 King 8. 56. 3. Store up a stock of prayers amongst all thy requests to God in all thy addresses to him intreat him not to forsake thee at that time 5. The fifth thing to be practiced is to endeavour to live every day as thy last day Psalm 90. The Prophet speaks of death ver 10. see what follows ver 12. So teach me to number my dayes that I may apply my heart to wisdom a natural man considers of death notionally their senses tell them that all must dye but as for preparation for it that they put off till the last year and when that is come to the last moneth and when that is come to the last week of that moneth and when that is come to the last day of that week and when that is come to the last hour of that day and when that is come to the last minute of that hour and so knock when the gate is shut Mat. 25. 12. the gate of grace is shut and the gate of mercy and the gate of indulgence and the gate of repentance and the gate of hope and the gate of comfort c. But let a Christian live every day as his last day and make sure his interest in God whilst God is reconcilable and whilst his bowels of mercy are not totally restrained and whilst the treasury door of mercy and grace is open and whilst there is a blank in the leaf for the sinners name to be put in before the glass is out and the Sun set and the golden scepter taken in 6. Gather up all thy evidences and spiritual experiences and keep them in thy heart and memory
That he would suffer and satisfie personally and perfectly for the sins of men Luke 24. 46. Hos 13. 14. 1 Pet. 2. 24. 5. That he would bring himself and all those given him by his Father unto glory Heb. 10. 14. Joh. 14. 4 9. Iohn 10. 18. The word of God doth contain the Articles of this Covenant those that desire further satisfaction search the Scriptures wherein you shall find that Christ did willingly undertake this work Heb. 10. 7 9. and did faithfully discharge it Heb. 10. 5 6 7 c. so our reconciliation was wrought by the Son Isa 61. 1. Iohn 1. 3. Iohn 5. 36 37. Col. 1. 16 17. Hebr. 1. 3. Iohn 5. 17. 3. 17. and sealed by the Holy-Ghost Ephes 1. 13. 4. 30. The third thing to be enquired into is when this Covenant was made with us THere be three set times wherein God may be said to make this Covenant viz. 1. Immediately after the fall of Adam Gen. 3. 15. the seed of the woman shall bruise the Serpents head these few words comprehended the sum of all Law and Gospel and the Covenant therein contained Tit. 1. 2. in hope of eternall life which God that cannot lie promised before the world began 2 Tim. 1. 9. who hath saved us and called us with an holy câ—lling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began 2. This Covenant in a sense may be said to be made with us at the death of Christ because thereby all the benefits were merited and procured for us so this Covenant came to be confirmed by the death of the Testator Heb. 9. 16 17 18. Hence his blood is called the blood of the everlasting Covenant Heb. 11. 20. And the blood of the New Testament Mat. 26. 28. 3. This Covenant may be said to be made with us when God doth confirm upon us the benefits which are therein promised which are many I will instance but in three 1. There is the matter and blessing of the Covenant on Gods part in these words I will be their God and they shall be my people Ier. 31. 33. 2. In this Covenant Christ doth first give us grace imputed and then grace inherit all the benefits of the Covenant are the fruits and effects of Christs death 3. There is also the promise that God will work out the manifestation by which man shall see his interest in this Covenant and his right and title to all the blessings thereof Now if we would yet farther know when this Covenant was made with Christ for us let us weigh that text Ephes 1. 4. We are chosen in him before the foundation of the world Now if Election be before the foundation of the world sure it is then also by the same ground the Covenant or promise was made before the foundation of the world for the word doth prove the one as well as the other these promises were made first to Christ on our behalf before they are made to us because the whole work of our redemption and salvation was transacted between the Father and the Son before the foundation of the world and is afterwards revealed to us in due time as is evident Tit. 1. 2. 2 Tim. 19. The fourth thing to be enquired into is whether there be any conditions of this Covenant on our part and if so what those conditions are WHat this Covenant is with whom it was made and when it was made hath been laid down before now it follows in order to examine whether there be any conditions on our part and for answer unto which let me give my judgement viz. In this Covenant the Lord doth bequeath grace and glory on no other condition but the death of the Testator that is Christ Jesus as the first Covenant was built upon the righteousness of the first Adam So the second is built upon the righteousness of the second Adam and it will plainly appear in this Covenant of grace that there is no condition on our part to entitle us to the blessing of it it is true to our head Christ this Covenant was conditionall though to us it is free to him it was a Covenant of works hence Christ is called the Mediator Witness and Surety of this new Covenant and that this Covenant is without conditions on our part will appear more fully by these ensuing reasons 1. Because a Covenant of free grace cannot stand with conditions for if it had conditions it would not be of grace for grace is not grace if it be not every way free Rom. 11. 6. and if by grace then it is no more of works otherwise grace is no more grace c. 2. Because to give a thing freely and condiotinally are contradictions and to say there is conditions as to us is to ecclipse the grace of God and to open a door for vain man to boast So that the whole glory of our justificâ—tion and salvation ought to be given to the grace of God and to the merits of Christ If either of them did depend and were obtained by works and conditions performed by us it would not be of grace 3. Because that justification by grace without conditions on our part is the life and soul of the Gospel Galatians 1. 6 7. I marvell that you are moved from him that called you into the grace of Christ unto another Gospel which is not another but there be some that would pervert the Gospel how can there be another Gospel and yet not another Gospel First it is not another because it is not possible there should be two Gospels yet another Gospel because men did turn it aside in point of justification 4. Because if any qualification or grace in us be a condition Faith must needs be the condition or one of the conditions but if faith should be the condition of the Covenant of grace then it differeth nothing from the Covenant of works for it is as hard a thing for a man to believe as it is to keep the whole Law Again Faith cannot be the condition of the Covenant because we obtain it by the same means we obtain all other good things else to wit by the righteousness of Jesus Christ 2 Pet. 1. 1. Ephes 1. 3. Rom. 8. 32. Ezek. 36. 25. Jer. 31. 31 34. Again Faith and repentance justification and sanctification are things purchased by Christ for us and freely given to us and are the effects and consequences of the Covenant as doth appear Ezek. 36. 27. Jer. 32. 38 39 40. Hos 2. 18 19 20. It is true Faith and repentance are means of our enjoying the comforts of the Covenant but not the conditions flowing out of the nature of the Covenant for every means is not a condition though every condition be a means so that we are not justified by faith as the condition of the Covenant but organically and instrumentall So that all the blessings
3. Ye are clean through the word that I have spoken to you now the word doth purifie these severall wayes 1. As an antidote against sins Psal 119. 11. Thy word have I hid in my heart that I might not sin against thee 2. As a lamp discovering the spot Rom. 7. 7. I had not known sin but by the Law 3. As a star conducting to Christ the fountain of purifying 1 Joh. 2. 1 2. Zach. 13. 1. 4. As a rule according to which we are heedfully to order our conversation Psal 119. 9. wherewith shall a young man cleanse his way but by taking heed thereto according to thy word 5. As a motive in the precious promises of it 2 Cor. 7. 1. Having therefore these promises let us cleanse our selves from all filthiness of â—â—esh and spirit The ninth thing to be considered of is this wherein doth the Covenant of grace and the Covenant of works differ FOR answer hereunto consider the vast difference between the Law and the Gospel viz. the Law affords not a drop of grace it bestows nothing freely the language of the Law is do thou and live if not die no work no wages but in the Gospel the yoak of personall obedience is translated from believers to their surety there is nothing for them to pay all that they have to do is to hunger and feed their happiness is free in respect of themselves though costly to Christ who by his merits hath purchased for them whatsoever they would obtain and by his Spirit worketh in them whatsoever he requires The First Covenant of works is old the Covenant of grace is new the first is the Law of the letter the second is the Law of the Spirit the first is a Law of death the second is a Law of life the first was wounding the second is healing the first a naturall law the second a spirituall law the first a law of types the second a law of substance the first was to be done away the second is to continue the first a Covenant of earthly blessings the second a Covenant of spirituall blessings the first was to stand for a time the second was to stand for ever Again this Covenant of grace doth differ from the Covenant of works in the universality and large extent of it the first Covenant requires a righteousness in us the second doth give and accept of a righteousness which is anothers and imputed to us It is true that Religion for the substance thereof was ever one and the same and unchangeable as appears Heb. 13. 8. Ephes 4. 5. Jude 3. Acts 26. 22. Tit. 1. 1 2. And so the word of God written by Moses and the Prophets did contain whatsoeever was needfull for the salvation of the Israelites Deut. 4. 2. 12. 32. Psal 1. 2. Mal. 4. 4. Hos 8. 12. Luk. 10. 26. But the in New Testament our Saviour made known unto his Disciples the last and full will or Covenant of his heavenly father Iohn 14. 26. 15. 15. 16. 13. 1. 18. and what they received of him they faithfully preached unto the world Acts 20. 27. 1 Cor. 15. 1 2. 3. Gal. 1. 8. 1 John 1. 3. And the sum of what they preached is committed to writing and left upon record for our learning Act. 1. 1 2. Joh. 20. 31. 1 Joh. 5. 13. Act. 8. 5. 1 Cor. 2. 2. Rom. 10. 8 9 10. The difference between the Covenant of works and the Covenant of grace may be reduced to these three heads 1. The first was a ministration of the letter a naked Commandment carrying with it no aptness disposition or ability to keep it 2. It breeds enmity and fear looking on God as a hard taskmaster and so fils the soul full of terrours 3. It is a ministration of death namely by the curse to them that keep it not But the Covenant of grace is a ministration of the Spirit requiring no more then what it promiseth to give In a word it is a ministration of the Spirit of love freedom and righteousness and of life for that it shews the guilty a righteousness to satisfie the Law and the way to obtain a Pardon 4. The first Covenant was made altogether upon condition on both sides the condition on Gods part was they should live the condition on mans part was he must do this but in this Covenant there is not any condition I mean in the Covenant of grace True it is could we justifie the Law by keeping it the Law would justifie us in and by that obedience to it But now the Law is become weak and unable to justifie any man though powerfull and strong enough to condemn every man 5. In the Covenant of works a man is left to stand by his own strength but in the Covenant of Grace God undertakes to keep us through faith to salvation 6. In the Covenant of works Gods highest end is the glorifying of his Justice and in the Covenant of grace it is to glorifie his grace The voice of the Covenant of works is like the first speech of Nathan to David Thou art the man the voice of the Covenant of grace is like his after-speech The Lord hath put away thy sin the voice of the Covenant of works is the soul that sinneth shall die Ezek. 18. In the Covenant of grace he saith Ezek. 33. 11. As I live saith the Lord I desire not the death of a sinner 7. There is help for such as break the Covenant of works but no help for such as make void the Covenant of grace The tenth thing to be enquired into is this what is Gods oraer and method that he generally makes us of to bring his people into the bond of the Covenant and to bestow the blessings of the Covenant upon them FIrst in the making up of the Covenant between God and us God is the first with us he is the first mover he begins with us before we begin with him we should never seek to be in Covenant with him if he did not first allure us and draw us invite us and intreat us Ezek. 20. 37. I will bring them saith the Lord into the bond of the Covenant it is the Lord that brings them they do not first offer themselves 1. God prepares his own way for entring into Covenant with us and then he finisheth the work and in this preparation he doth these three things 1. He breaks us of our Covenant with hell and death and makes us sensible of our undone estates makes us to see that we are without God without Christ without hope that we are not under mercy that we are not as yet of his people Eph. 2. 1 Pet. 2. 2. He opens to us his mind and will shewing himself willing to receive us to grace and to enter into a new Covenant with us yet again to take us to be his people and he to be our God and so he goes into the streets and open places as
4. Consider the nature and cause of justification more particularly viz. Justification is when God meerly of his own grace and free will forgiveth our sins and pronounceth us just and innocent Though Gods Law was by us violated we are absolved from sin and punishment by the grace of God and merits of Christ apprehended by faith and so by him all that believe are justified in all things in which they could not be justified by the Law of Moses Act. 13. 39. Justification is an act undivided and all at once and so it differs from sanctification which is done by degrees all different eminent acts as justification sanctification renovation are but one act in God I shall close up what I have to say to this thing by desiring the reader seriously to consider these precious Scriptures all speaking to the same thing Rom. 4. 5. Now to him that workoth not but beleiveth on him that justifies the ungodly his faith is accounted for righteousness Tit. 3. 5. Not by works of righteousness which we have done but according to his mercy he saved us Rom. 11. 6. And if By grace then it is no more of works otherwise grace is no more grace So having spoken to the nature of justification give me leave also to lay down the usefulness of it as to us and the benefits every beleiver have by it the greatest thing that we can desire next the glory of God is our own salvation and the sweetest thing we can here obtain is the assurance of our salvation In this life we cannot get higher then to be assured of that which in the next life is to be enjoyed all godly people shall enjoy a Heaven when they leave this earth some enjoy a Heaven whilst they are here on earth that Christians may enjoy two Heavens let them enquire after diligently seek for and cheerfully embrace this Doctrine of justification freely and only by the grace of God as the cause through Christ as the way the Holy-Ghost as the worker and evidencer 1. This Doctrine is as the foundation and basis of all Christian Religion 2. This Doctrine is the inlet of all spirituall divine peace and consolation 3. This is the root and spring of all Gospel obedience 4. This Doctrine is the great stop and bar to keep out all floods of errour 5. This Doctrine is the main support of a soul under all trialls 6. This is the great Doctrine by which Satans kingdom is undermined and overthrown 7. This is the Doctrine that Satan doth most war against either to pervert or corrupt 8. This Doctrine is the most hardest piece to be learned it being wholly supernaturall in every part of it above the reach of nature and all things in us do oppose it 1. This Doctrine is the foundation and basis of all Christian Religion as doth clearly appear by these severall instances 1. To begin at the bottom our Election is the Election of grace and according to the good pleasure of his will Ephes 2. 4 5. 2. Our Vocation is according to his grace 2 Tim. 1. 9. who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace given us in Christ before the world began 3. Regeneration is of Gods own will Jam. 1. 18. Of his own will begat he us by the word of truth 4. Faith it self is the gift of God Philippians 1. 29. Ephes 2. 28. 5. Justification is freely by his grace Rom. 3. 24. and a free gift Rom. 5. 15. 6. Forgiveness of sins is according to the riches of his grace Ephes 1. 7. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace 7. Eternall life is the gift of God Act. 15. 11. But we believe that through the grace of our Lord Jesus Christ we shall be saved even as they Rom. 6. 23. The gift of God is eternall life through Jesus Christ our Lord. If any ask what is the nature of this free grace I answer grace in its proper notion signifies that free goodness favour or good will whereby God is moved to open the eyes of the blind mind and to let him know the love of God that passeth knowledge If any ask why the Doctrine of the Gospel is called by the name of grace I answer because it was only Gods free good will to bestow it upon those that did most want it If any ask farther why this free grace was ever bestowed at all or why one age or place of the world should receive is rather then another or why God should discover this great misterie was kept secret since the world began to those who were sinners of the Gentiles who served dumb Idols or why God should be found of them that sought him not or be made manifest to those that asked not after him I can give no other answer then that 1 Cor. 1. 29. that no flesh should glory in his presence or that in Mat. 11. 35 26. Even so Father because it seemeth good in thy sight Whoever builds and builds not upon this foundation doth build upon the sand and his house in a storm and tempest will fall Mat. 7. 27. or if any man build upon this foundation gold silver precious stones wood hay stubble the fire shall try every mans work of what sort it is see 1 Cor. 3. 10 11 12 13 14 15. 2. This Doctrine is the inlet of all spirituall divine peace to the soul There is a vein through which this peace that passeth understanding is conveyed to the soul which the men and women of the world know not Isa 59. 8. The way of peace they know not they have made to themselves crooked paths whosoever goeth therein shall not find peace Rom. 3. 17. the way of peace have they not known in a word no man or woman under heaven can know the way to this peace untill the Lord give light to them that sit in darkness and in the shadow of death and to guide their feet into the way of peace Luk. 1. 79. No man can receive retain and enjoy this peace of God unless he wait on God at the springs of peace 1. The first spring of peace is faith Rom. 5. 1. being justified by Faith we have peace with God through our Lord Jesus Christ faith seeth Christ to be our peace Ephes 2. 14. and from him freely given to us John 14. 27. and the vein through which it runs to the soul is the vein of faith laying hold on and applying of the free grace of God to the soul Rom. 15. 13. 2. The second way of peace is this a man must not only know it where it is and believe it but he must stay himself wholly upon God in the constant expectation of the increase and supply of it Isa 26. 3. Thou wilt keep him in perfect peace whose heart is stayed on thee 3. The next vein or spring
heart Isaiah 6. 5. I am a man of unclean lips saith that humble soul so humble Job cries out of the iniquity of his youth Job 13. 26 c. so humble David sighs it out Psalm 51. 3. My sin is ever before me so those many converts Titus 3. 3. For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another but after that the kindness and love of God our Saviour towards man appeared 2. Though they are to be called to mind it must not be with stupidity of heart but with a broken and bleeding and a contrite heart in the day of our prosperity we are not to forget our former poverty but to consider that we are not worthy of that calling of that Gospel and of that grace tendred to us in the word 3. It must not be done with despondency of mind neither the truth lyeth between two extreams we must not call them so to mind as to discourage us and make us unwilling to come to Christ c. 1. The first Reason why that people in a converted state should often call to mind the sin and misery they were in before conversion because by so doing we shall be provoked to magnifie and admire the riches of Gods grace none in the world do more admire Gods grace and mercy then those that are most sensible of their own sin and misery See 1 Tim. 1. 13. 2. Reason because this will kindle a great deal of pitty and compassion in our souls towards those that remain yet unconverted Titus 3. 2 3. I Paul and thou Titus were sinful as well as they and did serve divers lusts as well as they let us pitty them and help them out of this state of sin and death Reason 3. Because this will make us more watchful and careful Eph. 5. 8. You were sometimes darkness saith he but now are you light in the Lord walk therefore as children of the light 2 Sam. 7. 18. Who am 10 Lord God said King David and what is my house that thou hast brought me hitherto And Saint Paul 1 Tim. 1. 13. remembers himself and leaves it written for others to read that he had been a blasphemer a persecutor and injurious a low meditation for an high Apostle yet profitable to himself and others Whether the Dominion of sin may not be taken away where yet the life of sin remains SIN may live where it doth not reign and dwell where it is not welcom it is true the Scripture doth say they that are Christs have crucified the flesh with the affections and lusts but here the Scripture doth not speak of a total subduing of sin as if every lust and corruption should be quite subdued but only this far to give a deadly blow to sin that sin shall not reign nor bear sway in thy soul as it hath done formerly the dominion of sin is taken away but the life and being of it is continued for a little time As Hagar would dwell with Sarah till she beat her out of doors so will sin dwell with grace till death beat it out of doors there shall be some remainders of sin still in the best of Gods servants but sin shall not reign in their mortal bodies sin may live in a Saint and yet the Saint not live in sin Let us now examine in what cases and with what limitations strength of corruption may consist with strength of grace the resolving of this question is of very much use 1. Though sin be strong yet grace may be strong too in thy soul though thy sin be great if thy sorrow be great too it evidenceth thy grace is so also 1 Chro. 23. 12. 2. If you find a strong opposition against your corruptions though you cannot fully subdue sin yet do you strongly oppose it then there is strength of grace in the soul though there be strong corruptions in the body 3. There is strength of grace where there is strong cries to God against thy sins this argues grace and the strength of grace Deut. 22. 25 26 27. 4. There is strength of grace in that man or woman that is resolved in the strength of Christ to conquer his strong sins or die conquering of them our Lord Christ when two things were set before him either to sin or die he chose death rather then sin and by degrees he works his Spouse to the same mind 5. That strength of grace may be consistent with strength of corruptions I might instance in many precious Saints I will mention one for all the rest and that is in Peter who had not only truth and reality but eminency and strength of grace For though temptations and corruptions did sometimes prevail yet he had strong affections towards Christ he did out-strip many of the Disciples 1. He was the man that of all the Disciples wept most bitterly for his sins Mat. 26. 75. 2. Peter was the first that ran to the Sepulchre to see what was become of Jesus John 20. 5. 3. He was the man who hearing that Christ was risen leapt into the Sea for joy John 21. 7. 4. He was the first man that made the first Sermon and first preached the Gospel after the Ascension of Christ Acts 1. 15. 5. He had that love to Christ as strong as death for he suffered death afterwards for Christ but now although in the cases before mentioned strength of grace may be consistent with strength of corruption yet there are other cases wherein they are altogether inconsistent though there may be strong grace and strong corruption in the soul yet the reign of any one corruption in the soul yet the reign of any one corruption is utterly inconsistent with grace and the strength of it See Rom. 6. 12. 7. 23. And when I say there is a consistency between grace and corruption I would be understood of spiritual and inward corruption viz. of hardness of heart Spiritual pride deadness in duties c. For into gross external open acts of sin strong Christians do seldom fall How far a true Christian may be tainted with errour in Judgement and yet at last be restored Sometimes even Gods own children are even overcome with erroneous opinions One whom the Lord had received into favour might erroneously hold himself bound in conscience to the Legal difference of daies and meats under the Gospel Rom. 14. 1. to the 7. The Apostles themselves erroneously deemed Christ should be a worldly King Mark 10. 37. to 41. And this errour was not cured in them though they were eye witnesses of his passion and resurrection Acts 1. 6. And the Church of Galatia erred grosly in the point of Justification mingling Moses with Christ the works of the Law with Faith in Justification Gal. 3. 4 5 c. by which it doth appear that regenerate persons may for a time be insnared in some errours that are gross and dangerous and
that against fundamentals of Faith Christ and his Offices those are fundamentals 1 Cor. 3. 11. Eph. 2. 20. yet the Apostles as we said before till the sending of the Holy Ghost upon them were in an errour about Christs Kingly Office taking it to be temporal rather then spiritual Justification by Faith alone is a Fundamental Rom. 3. 28. Gal. 4. 5 6. yet for a season as before the Galatians lay under that gross errour of that necessity of Legal works with Faith But it is a dangerous thing for any of the Lords people to fall into such gross errours hereby their minds are darkened Eph. 4. 18. and corrupted 2 Cor. 11. 3. bewitched Gal. 3. 1. Now consider how grievous it is to have a mans mind corrupted if the mind be darkness how great is that darkness c. Oh here is the love of God in restoring his people again into the truth and yet for all this he calls them the children of truth 1 Joh. 3. 19. they can do nothing against the truth but for the truth 2 Cor. 13. 8. their loins are girt about with truth Eph. 6. 14. whereas carnal men remain in errour and are men 1. Of corrupt minds destitute of the truth 2 Tim. 3. 8. and turning away their ears from the truth 2 Tim. 4. 4. 2. Or they hold the truth in unrighteousness Rom. 1. 18. 3. Or they are not able to come to the knowledge of the truth 2 Tim. 3. 7. 4. They have no love to the truth 2 Thes 2. 9 10. and no wonder if such persons be unstable and led away with the errour of the wicked c. Of Knowledge first of God secondly of our selves the properties of it and means of attaining it and the benefits we have by it Of Knowledge TO lack knowledge is a very evil thing to scorn to learn is worse and to hate knowledge is worst of all Hos 6. 6. I desired the Knowledge of God more then burnt offerings Hos 4. 1. The Lord hath a controversie with the inhabitants of the Land because there is no knowledge of God in the Land 1 Cor. 15. Some have not the knowledge of God I speak this to your shame Hos 4. 6. My people perish for want of knowledge Prov. 1. 22. How long ye simple ones will ye love simplicity and fools hate knowledge Prov. 2. 16. When wisdom entereth into thy heart and knowledge is pleasant to thy soul discretion shall preserve thee understanding shall keep thee Eph. 2. 17. Therefore be ye not unwise but understanding what the will of the Lord is What shall I say more knowledge is that understanding which we have both of God and his Word and Will and of our own selves it is a store-house of all wisdom and the beginning of salvation it is a spiritual vertue to speak little and well words are the shadow of works and works the substance of words much talking and little practising is like to an empty vessel that doth give a greater sound then they that be full much knowledge little practise is like a great tree that makes a large shew but bears no fruit To close up this first of knowledge in general let me tell the Reader that a man without knowledge is as a workman without hands or as a painter without eyes or as a traveller without legs or as a ship without sails or as a bird without wings or as a body without a soul there is a threefold knowledge or illumination First general and natural the light of Reason Secondly spiritual and supernatural Thirdly there is a knowledge of middle illumination betwixt these two more then meerly natural but less then truly supernatural Of the knowledge of God SOme have not the knowledge of God saith the Lord by his servant Paul I speak this to your shame 1 Cor. 15 c. Again another Scripture saith This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent John 17. 3. Again it is death to be ignorant of him for he will come in flaming fire rendering vengeance on them that know him not 2 Thes 1. 8. So that all regenerate persons have true knowledge though it be an imperfect knowledge they do truly though weakly know God as doth appear in these Scriptures Jer. 31. 34. John 6. 45. 1 Cor. 13. 9 12. 1 John 5. 20. In a word to know him is to know all things for they have their being from him to be ignorant of him is to be ignorant of all things So that such an one doth know nothing as he ought to know Let the reader turn to the first page of this book where I have laid down as much as I understand in this mysterie Of the knowledge of our selves IT is a most excellent thing for a Christian to know himself and then at the best he would see himself to be but vanity and an unpofitable servant to God and so begin to cease from man whose breath is in his nostrils Oh what are the best of men they have no better lodging for his noble soul then a cottage of clay and that so frail and crasie as were it not once or twice a day dawbed over it would fall about his ears and wheresoever he goes he is forced to carry this clog this clay Whereas Angels free from these shakels of flesh can move from heaven to earth even as swiftly as can our very thoughts Nay take the best piece in man his soul search and see his understanding is full of darkness blindness and vanity Psal 94. 11. 1 Cor. 2. 24. Unteachableness and incredulity See 2 Cor. 4. 4. Secondly the will of man is wholly depraved as being contrary to God his will word and spirit in all things it will not depend nor wait on God it is unconstant in good resolutions it is very apt to disobey the will of God as we may see in Father Adam Thirdly as for the memory that is also full of corruption that it will forget the things that it should remember and remember the things it should forget it will hold fast trifles and let go matters of moment Fourthly The Conscience that is wholly corrupted that is without feeling whereas it should excuse or accuse It doth abuse and pervert the light it hath by making great sins small and small sins great Fifthly Our affections they are also corrupted they come as a tempest and carry us away either to make us over-love or over-grieve or over-joy and so we hate our brother whom we should love and love our lusts whom we should hate What shall I say our understanding is darkened our will depraved our affections disordered our memory misimployed and conscience benummed c. We were conceived in sin brought forth in iniquity we have lived in vanity and without the riches of Gods grace we shall dye in misery The Charecters or Properties of true knowledge 1. THE knowledge that is from God subjects the soul
not this to know me saith the Lord 3. Take this also that it is not the wanting of some measures or degrees of knowledge that doth make a man ignorant in the sight of God but the wanting of true knowledge of the Father Son Spirit and Scriptures Object I am surely ignorant of God saith many weak Christians I do not know him he will come in flaming fire taking vengeance on me Answ 1. Suppose thou art ignorant of God yet if thou art not consentingly ignorant if thou art not a self-conceited man or woman that thinkest thou knowest much when thou knowest little thou art well enough if thou art not like those in Hos 8. 2. Israel shall say unto me my God we know thee and yet there is no fear nor knowledge of God in the Land 2. If thou dost not sit down contentedly in thy ignorance but dost labour and endeavour after more knowledge then thy condition is good enough but if thou sayest unto God in thy heart as in Job 21. 14. Depart from me for I desire not the knowledge of thy wayes then thy condition is extream bad 3. If thou art not obstinately ignorant like those spoken of in Psalm 82. 5. They know not neither will they understand but they walk on in darkness When men be ignorant and will be ignorant this is an evidence they have no saving work of God upon them 2 Pet. 3. 5. saith the Apostle these things they are willingly ignorant of Now if thy ignorance be accompanied with these three circumstances that you are conceitedly and contentedly and obstinately ignorant the Lord be merciful to thee thou art in a state of death and damnation but on the other hand although thou hast abundance of ignorance in thee yet if thou dost bewail it and labour and desire after more knowledge if you follow on to know the Lord and are not obstinately ignorant thy condition is good Of Obedience TRue obedience or keeping of Gods commandments flows Originally from the true knowledge of God to which we have been speaking so that here obedience fals in its centre and place there is a three-fold obedience viz. 1. There is an obedience both true and perfect this was performed by Christ on earth and by Saints and Angels in Heaven Phil. 2. 8. Mat. 6. 10. 2. There is another kind of obedience that is neither true nor perfect done by all natural men they fail in the ground from which the rule by which and the end to which Rom. 8. 8. 3. There is a true and sincere but an imperfect obedience which is performed by Saints on earth in all their obedience there is some imperfection something polluted and something defective yea the most spiritual obedience is not wound up to command they are all tainted with disproportion to rule and not only so but our choicest services are be Leoparded with many spots yet the bent and main disposition of their hearts are upright and unfeigned notwithstanding there be some gradual infirmities and imperfections in all their actions concerning obedience what it is the ground and springs of it I have before in this book at large laid down under the head of justification and also more larger under the head of sanctification and therefore I shall speak no further to it here but to proceed the next point that comes in order Of Experience IT is the duty and it should be the practice of all sober Christians to treasure up experiences of Gods goodness Psalm 77. 5. Thou hast been my helper Psalm 63. 7. I was brought low and he helped me 2 Tim. 4. 17 18. Notwithstanding the Lord stood with me and strengthened me Psalm 89. 49. Lord where are thy former loving kindnesses and so in another Psalm return to thy rest O my soul the Lord hath dealt bountifully with thee 2 Cor. 1. 10. Who delivered us from so great a death and doth deliver us in whom we trust he will yet deliver us Psalm 116. 2. Because he hath enclined his ear unto me therefore will I call upon him as long as I live It is good to hear better to understand better to enjoy and best of all to have experience of what we hear understood and enjoyed Laban could say to Jacob I have learned by experience that the Lord hath blessed me for thy sake Gen. 30. 27. So a man that hath had experience can tell us that sin is the greatest evil in the world and that Christ is the only thing necessary the favour of God is better then life that the wounded spirit is such a burthen that none can bare that a broken heart is an acceptable sacrifice to God for he hath found it so that the promises are precious promises for he hath found it so That the smiles of God will make up the want of any outward mercy for he hath found it so Psalm 63. 3. Because thy loving kindness is better then life my lips shall praise thee Of Enjoyment IT is one thing to have a portion and another thing to enjoy it to possess a thing and to enjoy a thing is the portion of a true Christian 1 Timothy 6. 17. Who giveth us richly all things to enjoy and hence it is that many a poor man lives more comfortably then the rich the rich man hath much and doth possess the poor man hath little and that little he doth enjoy The rich man saith Solomon roasteth not that which he caught in hunting he hath hunted to and fro and gotten a great deal together and now hath the sight of it but not the taste of it this is one of the sore evils that Solomon saw Eccles 5. 13. There is saith he a sore evil which I have seen under the Sun riches kept for the owners thereof to their hurt Eccles 6. 2. there is an evil that I have seen a man to whom God hath given riches and honour so that he wanteth nothing of all that he desireth yet God giveth him not power to eat thereof this is vanity and a sore evil Prov. 12. 27. but the substance of a diligent man is precious he doth eat and drink and is satisfied and doth praise the name of the Lord. If it be but a dinner of herbs it is better to him then a stalled Oxe to the other What shall I say more to this head the enjoyment of Christ without honour will satisfie the soul the enjoyment of Christ without riches will satisfie the soul the enjoyment of Christ without relations the enjoyment of Christ without pleasure and smiles of the creature will satisfie the soul Nay though honour is not and health is not and friends are not It is enough that Christ is mine and I am his Of love the nature of it several sorts and kinds of it How it s wrought in the heart tryals of it and properties of it means of attaining it and impediments of it and inducements to it OF the nature of this love Although Christians do somewhat
heaven of heavens could not contain should be cradled in a Manger and from his cradle to his Cross his whole life was a life of sorrows Oh that the Judge of all flesh should be condemned the Lord of Life put to death that he that was crowned with honour and glory should be crowned with thorns That that face that was white and ruddy should be spit upon by the beastly Jews and that tongue that spake as never man spake should be accused of blasphemy That those hands that swayed the Scepter and feet that were as fine brass should be nailed to the Cross He was tempted by the Devil reviled by the High Priests branded for a Babler Wine-bibber and Sabbath-breaker and Blasphemer all this he suffered for us out of love to us shall we not love him his true love to us will be satisfied with nothing but love again This is another Spring of love Of the Tryals of Love how it may be known WE read 2 Cor. 2. 8. And to prove the sincerity of your love if the Lord will this shall be my work in few words to lay down those spiritual experimental signs of this sincere unfeigned fervent love 1. The first character of this grace of love is this true love will be satisfied with nothing but love again what doth all avail as long as we may not see the Kings face 2. Those whom we love we often think upon our thoughts fasten on them Psalm 139. 17 18. How precious are the thoughts of thee unto me O God how great is the sum of them when I awake I am still with thee So that sleeping or waking his mind runs upon him try thy love of God by this if thou think not often of God thou lovest him not but if thou canst not satisfie thy self with profits pleasures friends and other worldly objects but thou must turn other businesses aside that thou mayest daily think of God then thou lovest him 3. Those whom we love we will not willingly offend no bars are so strong as love Sooner will the servant offend his master the son his father the wife her husband the subject his Protector then him whom he spiritually loves Friendship binds faster then any authority Jonathan will offend his natural Father rather then his spiritual brother David Joseph will offend his mistress rather then his God c. 4. Those whom we love we acquaint with our grievances and lay open our miseries to their bosoms their counsel we ask and from them we look for help 2 Chron. 20. 12. Jehoshaphat being opposed by his enemies to whom comes he to complain to none but to God whom he loved to whom comes Hezekiah 2 Kings 19. 14 15. to complain against Rabshakeh and Sennacherib to none but to God to whom went David to complain of the bitter words of Cush the Benjamite to none but unto God whom he loves Psalm 7. 1. O Lord my God in thee do I put my trust save me from all them that persecute me c. 5. Those we love we take any small token kindly from them a pin from a friend is more esteemed then a pound from an enemy 6. Those whom we love we are willing to suffer or endure any thing for Iacob Gen. 29. 20. endured a tedious service for Rachel and it seemed but a few daies to him because he loved her so Pauls love to Christ made him not care for the passionate speeches nor affectionate tears of his friends he loved Christ more then either of them Acts 21. 13. compared with Iohn 21. 15. 7. Those whom we love we can bear any thing that comes from them we can endure their reproofs and their corrections the child can be contented to be struck by the Father that would not not take a blow of another Psalm 39. 9. I was dumb I opened not my mouth because thou didst it 8. That love that we bear to the people of God is a sure token of our love to God the image of God is graven in them and they that love God love those images of him that himself hath stamped and the more like they are to God the more they love them But not to love them is delivered as a note of the children of the Devil 1 John 3. 10. He that loveth not his brother is not of God 1 Iohn 4. 7. He that loveth not his Brother abideth in death See 1 Iohn 4. 20. 9. Those that we love we shall be often speaking of and praising them Psalm 47. 6. As he abounded in love to God so he abounded in praising him Sing praises to God sing praises sing praises to our King and see ver 7. What shall I say more doth thy heart stir after Christ art thou sick of love grieved if he be absent glad if present art thou very diligent to obtain the thing beloved love cannot abide delaies but would presently enjoy the thing loved love desires no wages but love again true love will constrain you to please him and put such necessity upon you to obey him that you cannot chuse but do it in some good measure 2 Cor. 5. 14. 10. And lastly with the love of God is alwaies joyned the hatred of sin Revelat. 2. 6. Thou hatest the deeds of the Nicolaitans which I also hate The love of God and the love of sin cannot dwell intensively at the same time in the same heart for the love of the one will prove the hatred of the other Mat. 6. 24. Jam. 4. 4. So love to God casts out servile fear 1 Iohn 4. 18 19. there is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not â—â—de perfect in love love casteth out a sinful servile slavish fear whereby we slavishly fear either God or the creature Rom. 8. 15. Mat. 10. 28. this is the fear that true love casts out 1. Is this love of God shed abroad in thine heart by the Holy Ghost hast thou an experimental taste of Gods love Rom. 5. 5. 2. Hath this love of God effectually regenerated and renewed thee by the Spirit Titus 3. 4 5 6. 3. Hath this love of God adopted thee that thou art numbered amongst the sons of God 1 Iohn 3. 1 2. 4. Hath this love of Christ satisfied thee and made thee holy Col. 3. 12. 5. Hath this love of Christ brought thee to live the life of Faith Gal. 2. 20. 6. Doth this love of God and Christ sweetly constrain and even compell thee to be cheaâ—â—ully serviceable to him in thy place and calling 2 Cor. 5. 13 14 15 16. Of the Properties of this true Love 1. WHere there is love to God and faith in Christ it makes the soul long for and earnestly desire the appearing of Christ 2 Tim. 4. 8. There is a Crown of righteousness laid up for all them that love his appearing as when we love any we love their presence It is true sometimes good men are afraid to die
but it is because they would be better fitted for their Bridegrooms coming besides the best have flesh as well as Spirit c. 2. Another property of love is this Love delighteth to speak well of the party beloved David abounded in love to God and therefore could never satisfie himself in speaking of and praising him Psalm 105. 3. Love is bountiful and seeks not its own as doth abundantly appear in this blessed portion of Scripture 1 Cor. 13. 4 5. 4. Another property of love is this it will put the whole man to work for the party beloved Memory Will Affections Tongue and Hand and all will fall to work when others stand frozen and benummed surely the heart that loves Christ is still drawing nearer and nearer to him aspiring towards heaven and thriving in the work of grace 5. And lastly love commandeth the affections of anger and fear it moderates the one and regulates the other What shall I say more of the properties of this love he that hath this love of God shed abroad in his heart doth look upon Christ as the chiefest among ten thousand and so speaks good of his name Psal 34. 8. O taste and see that the Lord is good c. In a word a soul comes to love him for himself because he is the object of love And so this man grieves when he is either dishonoured or slighted Of the motives or inducements to perswade us to get into and grow up in this Love THE motives to perswade us to make out after this love may be drawn from either the benefits that we shall get by it or from the hurt or danger in neglecting it To begin then with the last first 2 Cor. 16. 22. If any man love not the Lord Iesus Christ let him be cursed with a double curse c. 1 Iohn 4. 8. He that loveth not knoweth not God for God is love and if we know him not 2 Thes 1. 8. he will come in flaming fire taking vongeance on them that know him not Iohn 5. 42. These people have not the love of God in them Ioh. 8. 42. Iesus said to them if God were your father ye would love me c. 1 Iohn 3. 10. In this the children of God are manifest and the children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his Brorher in a word there is nothing that we say or do that will be accepted of the Lord without this love 1 Cor. 13. 1 2 3. Though I speak with the tongue of men and Angels and though I have the gift of prophecy and understand all mysteries and though I bestow all my goods to feed the poor and give my body to be burned and have not this love I am nothing c. In the next place let us consider the excellency of it and the benefits we shall get thereby First it is most like to God 1 John 4. 16. God is love and he that dwelleth in love dwelleth in God Again it is called by David a joyful blessed and pleasant thing Again it is recorded in Scripture as one of our evidences for heaven 1 John 3. 14. By this we know we have passed from death to life because we love the brethren and our love to our brethren is a sign of our love to God 1 John 4. 20. Lastly love will stand when all other graces will fail 1 Cor. 13. 8. Love never faileth ver 13. now abideth Faith Hope Charity these three but the greatest of these is Charity Of our love to the children of God the nature of it the tryals of it the means of attaining it and impediments that hinder it 1. OF the nature of it Christ is nothing else but love and there should not any thing be beloved by us but as it either conveys love from him or else draws up our affections unto him and our loving of his body the Church will effect both these The nature then of this love may be comprehended under these ensuing heads When we love them as such in whom we see the Image of Christ for their spiritual brother-hood 1 Pet. 2. 17. The godly for godliness sake for God in them Christians for Christianity for Christ in them the Saints for their Saint-ship for their Sanctity of person and conversation The spiritual children begotten for their Heavenly Fathers sake when grace is the principal load-stone of our affection when for this we love them more then for beauty sweetness of disposition birth breeding learning wiâ— gifts wealth honour c. And so love all such as we apprehend to be the children of God for he that truly loves one child of God as a child of God loves every child of God whether noble or ignoble rich or poor bond or free male or female for the same God the same Christ the same grace is as truly amiable in one as in another See Col. 1. 4. Hence we also come to love them most that are most gracious for where grace allures the affection the more grace there is in any person there is the stronger motive and allurement to love more Jesus loved all his Disciples John 13. 1. But John he loved eminently above all the rest John 21. 20. And so as grace grows in the same person true love towards him will grow proportionably Of the Tryals of our love to the brethren THere is a two-fold tryal or evidence of our love to the Lords people the one more internal the other extâ—rnal â—â—â—st of the first of the inward evidences We â—â—ad â— Jâ—hn 3. 14. By this we know we have passed from death to life because we love the Brethrâ—n Now â—â—r unfeigned love to them will appear by these ensuing things 1. If I would know whether I love the Brethren Let me examâ—â—â— what my thoughts are of them love thinketh no evil 1 Cor. 13. 4 5. Now I can certainly tell what I do think of another although I cannot tell what he doth think of me So though I cannot certainly and infallibly tell whether another loves me yet I can certainly tell whether I love him or no his love to me is in his heart which I know not my love to him is in my heart which I know and no creature else 2. If I would indeed know if I love the brethren let me examine how I do stand affected to them in sympathizing with them when they be in misery Heb. 13. 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body 3. When we are at distance from them what desires have we after them Phil. 1. 8. God is my record how greatly I long after yâ—â— all in the bowels of Jesus Christ Now why doth Paul call God to record to prove the truth of his love to these Saints but because this love in his heart was known to none but to God and himself 4. What delight do we
promises will support a distressed soul and reduce a wandring soul hope in the promises will confirm staggering souls and some undone souls The promises are the Anchor of hope as hope is the Anchor of the soul See Rom. 8. 24. Gal. 5. 5. Tit. 1. 2. 3. Hope hath much in reversion though little in possession hope can see a glimpse of heaven through the thickest cloud hope can see light through darkness life through death smiles through frowns and glory through misery hope holds life and soul the together it holds the soul and the promises togeit holds the soul and heaven together 4. Hope never takes off but puts the soul upon doing and obeying 1 Pet. 1. 3. it gives life and strength to all our duties 1 Cor. 9. 10. 5. Hope will enter into that within the vail Heb. 6. 19. Which hope we have as an anchor of the soul both sure and stedfast which entreth into that within the vail 6. Another property of hope is this it will help a soul to wait patiently upon God for any thing it doth stand in need of Rom. 8. 25. For if we hope for that we see not then do we with patience wait for it Of the encouragements to encourage us to hope in God 1. FIrst this is the way for a Christian to enjoy himfelf and to have God take pleasure in him also Psal 147. 11. The Lord takes pleasure in them that fear him in those that hope in his mercy Psal 33. 18. Behold the eye of the Lordis upon them that fear him upon them that hope in his mercy to deliver their souls from death c. 2. A believers comfort hope joy and confidence should be the same at all times and that for these five unanswerable reasons 1. Because God is unchangeable John 13. 1. 2. Because God ever looks upon his as they are in Christ Gal. 5. 17. Psal 103. 14. 3. Because the hope and comfort of a believer depends not upon his own doings but upon Christs holiness and righteousness 1 Cor. 1. 30 2 Tim. 1. 9. Heb. 13. 8. 4. Because Christ and all true believers in a sense are one 1 Cor. 12. 12 13. Ephes 5. 30. Heb. 2. 11. 5. Because we are not beloved for our own sakes but for Christs sake Mat. 3. 17. compared with Isa 43. 25. Mich. 7. 18 19 20. 6 I might speak of many more encouragements viz. As God doth command us to hope in him and commends us for so doing and blames and threatens us for not hoping in his mercy But if I should speak of every thing distinctly I perceive my book would swell to a greater volumn then I intended Of the distinguishing Characters between a well grounded and a presumptuous hope 1. FIrst the hopes of a regenerate man it is gotten by and grounded upon the word of God and therefore it is called the hope of the Gospel Col. 1. 23. Rom. 15. 4. But now the hopes of wicked men as they are gotten they know not how so neither do they know upon what they are grounded c. 2. True hope is bottomed upon the mercies of God and the merits of Christ and hence it is that Christ is called our hope 1 Tim. 1. 1. Because he is the foundation upon which believers do build all their hopes But now the false and presumptuous hopes of the wicked are built upon their own duties what they have done for themselves Mich. 3. 11. 3. True hope doth as well act for heaven as hope for heaven Psal 37. 3. Trust in the Lord and do good here is trusting and doing put together true hope doth act for heaven as well as hope for heaven But a presumptuous hope that hopes for heaven as its end but never acts holiness as its way to heaven in a word false hope doth hope much and act little Wicked men will hope for salvation but not work out their salvation c. 4. He that hath true hope doth make conscience to keep his heart pure and free both from the love of sin and the dominion of sin 1 John 3. 3. He that hath this hope in him purifieth himself as he is pure that is he doth endeavour so to do at least But now a false hope will hope for heaven though he walk on after the imaginations of his own heart as in Isaiah 51. 10. Thou hast walked in the greatness of thy wicked waies yet sayest thou not there is no hope though they had great sins yet they had great hopes for heaven but this hope is only a presumptuous hope 5. True hope flows from a long and well grounded experience in the waies of God and from an experience of the grace and beauty and love of God to him and from experience of the goodness and mercy and promises of God and also from an experience from his own heart which in some measure is enabled by Christ to withstand temptations subdue corruptions Such experiences as these are inlets to a well grounded hope But now the hopes of wicked men and women are only the results of ignorance deluding and presumptuous hopes without any former experience of the ways of God surely such hopes are vain and empty hopes that will end in miserv Prov. 11. 7. The hope of the wicked shall be cut off and when he dies his expectation shall perish See Job 8. 14. Whose hope shall be cut off and whose trust shall be a spiders Web. See Job 11. 20. Their hope shall be as the giving up of the ghost therefore let us take heed that we do not fancie to our selves false hopes of heaven on the one hand and have as much care on the other hand that you do not cast off grounded hopes and say there is no hope and have as much care that you do not harbour in your hearts common and ordinary conceits of this grace of hope for there is the same certainty the same excellency and the same efficacy in this grace of hope as there is in Faith and love First there is the same certainty in it Heb. 6. 11. It is called the full assurance of hope Secondly there is the same excellency in it Tit. 2. 13. It is called a blessed hope and there is also the same efficacy in it for as faith is said to purifie the heart Act. 15. 9. So likewise doth hope 1 John 3. 3. Every man that hath this hope in him doth purifie himself as he is pure Again there is the same difficulty in getting hope as there is in getting Faith for as it is gotten by the word preached so is hope too Col. 1. 23. And if Faith be wrought in us by the power of God as Heb. 12. 2. So is hope likewise wrought in us by the power of the Holy Ghost Rom. 15. 13. That ye may abound in hope through the power of the Holy Ghost let our faith and hope then â—e in God 1 Pet. 1. 21. and let us not be moved away from the hope of
several texts of Scripture in one breath Mat. 17. 5. This is my beloved Son in whom I am well pleased hear him First this is my beloved Son that Scripture we have in Psalm 2. 7. In whom I am well pleased this we have in Isa 42. 1. hear him this we have in Deut. 18. 15. All which may be a pattern to Preachers to keep close to the Scriptures Oh how unlike to God are such Preachers that spend much time in wisdom of words and vanity and novelty and sophistry and so darken counsel by words without knowledge A Minister of the Gospel is duly to divide and distribute the word according to every ones spirituall estate and condition they must speak comfort to whom comfort belongs and counsel to whom counsel belongs and reproof to whom reproof belongs and terror to whom terror belongs 2 Timothy 2. 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth or rightly cutting into parts the word of truth and that they may so do they ought to study the condition of the people as well as the parts of the text and so before they preach to consider who they are to preach to whether to the ignorant or knowing whether enemies to Religion or professors of it Whether they are meerly formal or truly spiritual Whether they are more cheerful and zealous or more cold and sluggish that so he may give to every one his portion and rightly divide the word of truth like a wise Physitian to apply cordials where the condition of the party doth require it as well as corrosives and purges this is to have the tongue of the Learned to know how to speak a word in due season we may see Isa 50. 4. The phrase must be plain and full wholsom and effectual the greatest learning is to be seen in the greatest plainness Saint Paul doth often glory in this that his preaching was not in wisdom of words or in excellency of speech not with enticing words of mans wisdom not as pleasing men but God who tryeth the heart 1 Cor. 1. 17. and the second chap. 1 Thes 2. 4. Those that are the true Prophets of Christ must with Micaiah speak the truth to Ahab although with him they be beheaded for it 1 King 22. 8. they must with Nathan tell David thou art the man 2 Sam 12. 7. and with Nehemiah tell the Princes and Rulers to their faces that they oppress the people with sore taxes Nehem. 5. 6. also the Lord commandeth Jeremiah that he should speak the mind of the Lord to the faces of the people Jer. 1. 17. the true and faithful Prophets of the Lord must with Amos preach the death of Jeroboam and captivity of Israel at Bethel in the Kings Chappel Amos 7. 12 13. Yea they must with the Prophet Zachariah tell the Rulers and people of Israel to their faces that because they had forsaken the Lord the Lord had forsaken them 2 Chron. 24. 20 21. In a word to add no more they ought with John Baptist to tell Herod to his face that it is not lawful for him to have his brothers wife although with him they be beheaded for it Mark 6. 18. to 28. Of the time when the place where the persons to whom the Gospel is to be preached 1. FIrst of the first the time when the Gospel is to be preached 2 Tim. 4. 2. Preach the word be instant in season and out of season reprove rebuke exhort with all long-suffering and Doctrine Acts 20. 7. Paul continued his speech until midnight Surely the Lord in his word doth give us to understand that there is no time unseasonable either to receive or do good only some times may be more seasonable then other 2. The place where the Gospel is to be preached the Lord in his word doth give us to understand that as the Gospel is to be preached to all Nations so it is to be preached in all places in the Synagogue in the house in the field by the seaside in the ship the most convenients place is where the people may most conveniently meet together in the name of Christ See Acts 5. 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ 3. The persons to whom the Gospel is to be preached and that is to every creature go saith Christ in his commission into all the world and preach the Gospel to every creature he that believeth and is baptized shall be saved Mark 16. 15. God doth â—ender the Covenant of grace or the Gospel to all Nations and to every creature in all Nations and it is the mind of God that every messenger and Minister of his should declare and publish this Covenant to all without respect of persons as by these Scriptures doth fully appear Act. 20 24 25. Mat. 28. 19. T it 2. 11. Mat. 24. 14. The Lord doth make this general tender of grace and mercy that so none might object and say they were not called nor invited and to leave them without excuse withall we are to consider that man hath neither will nor power of himself unless it be given him from above to receive believe or imbrace such tenders John 3. 27. John 6. 65. Jer. 10. 23. Jer. 17. 9. Job 21. 14. John 5. 40. Acts 13. 48. For all men by nature are desperately wilfull absolutely weak and altogether wicked having neither spiritual desire nor strength neither spirituall feet to carry them to this grace nor spirituall hands to receive this grace when it is brought and tendred unto them yet it must be tendred to all for a witness against all that embrace it not and for the bringing in of those that are ordained to eternal life for there be some of the Lords flock amongst all Nations kindreds and tongues upon the face of the earth therefore no man is to shut out himself but to endeavour to get strength from the Father to draw him to Christ John 6. 44. Acts 13. 28. What a Minister is to preach IT is undoubtedly the duty of all Ministers to preach Jesus Christ unto the people 2 Cor. 4. 5. We preach not our selves but Christ Jesus the Lord and our selves your servants for his sake We no sooner read that Paul was converted but the next news of him is Acts 9. 20. And straight way he reached Christ in the Synagogues Christ is to be preached because the preaching up of Christ is the only way to preach down Antichrist or whatsoever makes against Christ 2 Thes 2. 3 4 7 8 9 10. Again Christ is to be preached because this is the only way to save and win souls to Jesus Christ Acts 4. 10 11 12. compared with John 17. 3. Acts 2. 14 to 42. If any ask further what a Minister is to preach Then I answer he is to preach the Gospel and he is to preach the Law for so did Christ and his
am shut out or excepted against 5. Water is copious and plentiful there is no less in the river for thy drinking there is enough for all men So is the blood of Christ it can never be drawn dry of his fulness we may all receive yet he never the more empty John 1. 16. 6. Water is a cleansing and purifying element and it resembles the blood of Christ fitly in that 1 Iohn 1. 7. The blood of Christ cleanseth from us all sin The inward thing signified is many times really exhibited and coveyed and sealed in the use of the outward hence are those expressions in Scripture of being born again of water and of the Holy Ghost Iohn 3. 5. of cleansing by the washing of water Ephes 5. 29. So again arise and be baptized and wash away thy sins Acts 22. 16. so Rom. 6. 3. we are buried with Christ by Baptism Surely the Ordinance of Baptism being rightly administred and rightly received doth effect that which it doth represent We should know that confirming Ordinances Sacraments or seals properly do not give us any right unto God and his Christ and promises but only seal up and confirm that right and interest which already we have in Gods Covenant of Grace God promised to Father Adam life and then he gave him the tree of life to be a pledge of his promise now it was not the tree of life that gave Adam life but God according to his promise Adam might have lived upon God in the promise without the tree for the tree could do him no good without the promise Thus God promised Christ and his benefits to the believing generation and then he gave Baptism to seal these promises So then it is not Baptism that saves us but the promises it is not water that purgeth our sins but the blood of the Covenant what shall I say more where God is pleased to dispense his seals they are great comforts and pledges of his love and where he denieth means and oportunity of enjoying the signs the things signified are never the further off or less effectual Davids child died the seventh day a day before the time appointed for circumcision and yet both his words and his carriage gives us to understand that he doubted not of the salvation of it So the thief upon the cross believing in Christ was received with Christ into Paradise though he were never baptized but he had the inward grace of baptism the washing of the blood of Christ though not the outward sign some have the outward sign and not the inward grace some have the inward grace and not the outward sign when God affordeth means we must wait upon him for a blessing in them and by them as his pipes of conveyance and when he doth not afford means we should not tye the working of his grace to them These things seriously considered may make any man admire why there should be so great contention jarring and wrangling about the time when and the persons to whom and the manner how this Ordinance is to be administred are not the Scriptures as clear in laying down this as they are in confirming the Ordinance it self now the Scripture being the rule we are to look for a precept for what we do otherwise the Lord will say who hath required these things at your hands and in the want of a precept we are to walk by example so saith the Apostle ye ought so to walk as ye have us for an example in the want of a precept and example necessary directions inferences and consequences may be made use of as I might prove at large but beware of drawing any of these against a plain precept and example Now give me leave to present a few of those precepts and examples recorded in the Scripture for the baptizing of a believer and when the reader hath answered these few I shall give him so many more for ought I know 1. For precept consider these three Scriptures Acts 2. 38. Then Peter said unto them repent and be baptized every one of you c. Acts 10. 48. And he commanded them to be baptized in the name of the Lord. Acts 22. 16. And now why tarriest thou arise and be baptized and wash away thy sins Now here being three precepts for the baptizing of believers can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we Acts 10. 47. 2. For example consider these three examples Mat. 3. 13 14 15. Then cometh Jesus to John to be baptized ver 16. and Jesus when he was baptized went up straight way out of the water and loe the heavens were opened unto him c. Acts 2. 41. Then they that gladly received the word were baptized c. Acts 8. 12. They were baptized both men and women c. Behold here is both precept and example for baptizing of believers and that in the mouth of two or three witnesses and yet shall not every word be established Shew me the like for baptizing of children and I will write a book of recantation and acknowledge my error both to God and man But I am sure thou canst not do it without thou wilt make a new Scripture or grosly pervert this Let the Reader beware at last that he be not found amongst the number of those spoken of Luk. 7. 30. But the Pharisees and Lawyers rejected the counsel of God against themselves being not bapeized That Baptism is an Ordinance of the Gospel and that only believers hath right unto it hath been proved now I shall lay down a few reasons why children ought not to be baptized 1. Because we find no command nor example in the word of God that any Infants were baptized and we are forbidden to presume above what is written and further if we should admit of any one thing in the worship of God which we find no warrant for in the word of God we should be forced by the same reason to admit of many yea of any inventions of men 2. As an â—nfant is uncapable of examining himself and of discerning the Lords body and therefore not admitted to that Ordinance so also he is uncapable of believing and discerning the use and end of this Ordinance for there are many things about which Faith is to be exercised by him that is baptized I will instance in five 1. To exercise Faith in the blood of Christ for the washing away of sins See Acts 2. 38. compared with Acts 22. 16. Arise and be baptized and wash away thy sins calling on the name of the Lord 2. Special things held forth in this Ordinance that a child is not capable of discerning is the Mystical mortification of sin Rom. 6. 3. Know you not that so many of us that were baptized into Jesus Christ were baptized into his death ver 6. knowing this that our old man is crucified with him that the body of sin might be destroyed c. 3.
benefit by it So also we should examine our Faith 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance Heb. 10. 22. James 4. 8. and see whether this to us be attended with the love of God Zach. 12. 10. and of our Brethren 1 Cor. 16. 4. and a fervent praying for a blessing upon this ordinance of God Mat. 26. 26. In thy preparation look much upon thy unworthiness as first the wickedness of thy nature ready to all evil and backward to all that is good Secondly consider thy blindness of mind sleepiness of memory hard heart and stubborn will unholy affections Consider if thou wast cursed in the womb born a child of wrath what art thou now having lived so long in Sin but the child of hell far more then thou wast before Psal 58. 3. Job 20. 11. If for one sin aâ—l the curses of the Law do lie upon thee as Gal. 3. 10. James 2. 10. What is due to thee for all thy sins if single sins deserve death what do thy double and treble sins deserve consider thy rebellious backsliding sins against knowledge conscience covenants purposes promises protestations do not all these deserve double and deeper damnation not knowing of God he will not have mercy upon thee Isa 27. 11. not repenting thou shalt perish Luke 13. 3. not fearing him he will make thy plagues wonderful not believing in him thou shalt be damned John 3. 18. not loving him thou art and shalt be cursed 1 Cor. 16. 22. not being zealous he will spew thee out of his mouth Rev. 3. 16. not being meek thou art an abomination to the Lord Prov. 3. 32. not being mercifull thou shalt have judgement without mercy not eating the flesh and drinking the blood of the Son of God thou hast no life in thee John 6. 53. And eat his flesh and drink his blood thou canst not unless thou dost examine thy self and by Faith discern the Lords body Of the actions of the administrator of this blessed Ordinance FIrst the minister is to take the bread and wine and to separate it from ordinary bread and wine which doth signifie Gods separating Christ from other men to be our alone mediator and that he was by the father set a part to that office and so separated from sinners Exod. 12. 5. Heb. 7. 26. Then he comes to bless and consecrate the bread and wine by the word and prayer which doth signifie Gods sanctifying and furnishing him with all gifts needful for a mediator Then he cometh to break the bread and pour out the wine which doth signifie the passion of Christ with all the torments which he endured for our sins viz. to accomplish our salvation see what he endured consider that he that was equal with God should come in the form of a Servant that he that the heaven of heavens could not contain should be cradled in a manger that the Judge of all flesh should be condemned that the Lord of life should be put to death that he that was his fathers joy should cry out my God my God why hast thou forsaken me that that head that was crowned with honour should be crowned with thorns that those eyes that were as a flame of fire should be closed up by the darkness of death that that tongue that spake as never man spake should be accused of blasphemie that those hands that swayed the Scepter and feet that were as fine brass should be nailed to the cross and himself hanged on a tree between two thieves and then they pierced his side with a spear his precious blood shed and his righteous soul poured forth unto Death Isa 53. 5 10 12. Heb. 9. 14. Surely as the bread nourisheth not if it remain whole and unbroken so there is no life for us in Christ but in as much as he died for us Then the Minister gives the bread and wine to the receivers which doth signifie that God gave Christ and Christ gave himself to us and in this is Christ Jesus with all his merits offered to all sorts of receivers and that God hath given him unto the faithful receivers to feed their souls unto eternal life John 3. 14 15. 6. 50 51. Of the actions of the receiver or duty in recieving FIrst he is to take the bread and wine presented to him which doth signifie the recieving of Christ into our souls with all his benefits by Faith and that they and only they have benefit by Christ which thus apply Christ to themselves by a true and lively Faith John 1. 12. To as many as did receive him to-them he gave power to become the Sons of God Secondly the communicants are to eat the bread and drink the wine receiving them into their bodies and digesting them 1 Cor. 11. 26. Which doth signifie our uniting to Christ and enjoying of him and so with delight apply him and his mercies to all the necessities of our Souls Spiritually feeding upon him and growing up by him and as God doth bless these elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish our Souls and preserve both body and soul unto eternall life John 6. 50 51. 1 Cor. 10. 3 11 19 17. As the bread passeth through many alterations before it is fit to be eaten as cutting down threshing grinding and the parching heat in baking so the blessed body of Christ was pittifully bruised and rent with drops of blood scourges nayles thorns and with a spear before it could be a fit sacrifice for sin and as bread feeds the body so doth Christ the soul and as bread drives away natural hunger so doth Christ spiritual hunger and as bread is given to the hungry and poor so Christ effectually to the broken in heart and to the contrite Spirit and to the hungry soul if any ask what it is to receive Christ then I answer to accept of him to be thy Priest and Jesus to save thee by his blood and to be thy Prophet and Christ to teach thee by his word and to be thy Prince and Lord to reign in and over thee by his Spirit making thee to learn and live by his Laws now if thou hast thus received Christ thou wilt part with any thing in the world rather then him and so it will make thee to take heed of that which may cause Christ to depart from thee 1. By committing any of thy old sins 2 Pet. 1. 9. 2. By neglecting any of his Services 2 Pet. 1. 10. 3. By not loving all his commandments John 15. 14. 4. By not waiting for his second coming in power and great glory Who they are that may partake of this Ordinance ALL who are of years and sound judgement to discern the Lords body and to examine themselves and are received by consent into the body of the Church of Christ these are to repair to this ordinance for none partake of it worthily but those who profess the true
with his lips Psalm 106. 33. and so his meekness was tryed to the highest Again to instance one more for all if Paul have a greater revelation then the other Apostles he must have a thorn in the flesh even the messenger of Satan to buffet him so the woman Mat. 15. 22. to the 28. She had a strong faith that Christ was able to help her daughter and the mercy she desired was but external to wit crums now Christ did try the truth and strength of this faith in a threefold seeming denyal but in all tryals the Lord doth proportion them according to the strength of those that he doth afflict See 1 Cor. 10. 13. The Lords people have divers corruptions and so do need divers corrections How to know what sin God aims at in affliction THE Lord saith in his word hear the voice of the rod Micah 6. 9. which if we did heedfully observe we might find out the sin that God ayms at in the affliction 1. When we find in Scripture that such and such a punishment is denounced against such and such a sin we may find by the effect the proper cause pride with dejection and contempt whoredom with barrenness idleness with poverty worldly sorrow with death 2. Consider if thou wouldst find out the sin God afflicts thee for consider God doth punish thee by way of retaliation like for like as when we have dishonored God he doth cast dishonour upon us and having wronged our inferiours our superiors wrong us or if we lavish our tongues against others we are paid home with the scourge of tongues thus David was justly dealt with 2 Sam. 12 10 11. 3. When we are taken in the very act of sinning so Jon. 1. 12. flying was followed with a tempest and the I sraelites murmuring for flesh were punished by God whilst it was between their teeth Numb 11. 33. 4. When our sin in its own nature bringeth forth such a punishment so a lazy Christian doth always want four things comfort and content confidence and assurance Idleness in natural things brings forth beggery and want drunkenness begets dropsies and surreits so the sin of uncleanness brings forth weakness and filthy diseases so immoderate carking is attended with consumptions 5. If thou wouldst know the sin that brought these afflictions on thee observe what thy conscience doth most check thee for Josephs brethren in their troubles calls to mind their cruelty to their troubles calls to mind their cruelty to their brother Joseph which was indeed the cause of their cross Gen. 42. 21. When a man may be said to suffer for well-dong and when for evil doing FIrst for well-doing 1. That man that doth suffer for well-doing in the account of God according to his word his person must be holy he or she must be in the main godly 2. The cause that they suffer for must be good it must be for righteousness sake viz. either for his believing in Christ pleading for him or practizing of his commandments and so his affliction will be better then the prosperity of the wicked Psalm 37. 15. They shall have more comfort in scantness obscurity then wicked men have in plenty credit and great felicity 2 Cor. 4. 8 9. We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 3. He that doth suffer for well-doing he must suffer in a right manner first humbly secondly patiently and meekly thirdly cheerfully fourthly he that doth suffer for Christ must have good ends c. 1. He must suffer humbly we read of Christ whose footsteps we ought to follow that he was led as a lamb to the slaughter he opened not his mouth 2. As he did suffer humbly so he did suffer patiently 3. He did suffer cheerfully 4. He did not revile again when he was reviled when he was threatned he did not threaten again 4. He that doth suffer for Christ must have good ends in his suffering viz. 1. To bare witness to some truth of Christ contained in the Scriptures 2. To bare witness for the name and glory of God 1 Pet. 4. 13. But when a man doth that which is evil and doth suffer for it this is not thank-worthy with God See these Scriptures 1 Pet. 2. 20. 1 Pet. 4. 15 19. Many men that suffer and glory therein suffer only for their faults and are in no wise acceptable to God The Lord is many times better then his word never worse THE Lord promised to Israel only the Land of Canaan but besides that he gave them two better Kingdoms Numb 32. 33. Solomon did only pray for wisdom and the Lord gave him more wisdom then he asked and riches and honour to boot 1 King 3. 11 12. Jacob told the Lord that if he would give him raiment to put on and bread to eat God should be his God and the Lord gave him that and ten times more Gon 28. 19. compared with Gen. 32. 10 For with my staff I passed â—ver this Jordan and now I am become two bands Gen. 33. 4 5 6. So again 1 Sam. 1. Hannah begged a son and the Lord gave her a Son and a Prophet too she desired a single mercy and the Lord gave her a double mercy Gen. 17. Abraham and said O that Ishmael might live before thee the Lord granted that and gave him an Isaac to boot ver 19. Mat. 15. 22. to the 28. The woman of Canaan did only beg of Christ the life of her daughter and Christ gave her that and said moreover be it unto thee even as thou wilt Again we read Ephes 3. 20. That he is able to do exceedingly above all that we can ask or think these words are so full that they can hardly be exprest So again sometimes we only ask temporal mercies and he gives us both temporal and spiritual mercies Sometimes a soul doth beg only support under temptations and the Lord doth give that and more to wit a deliverance out of temptation So again we find Mat. 18. 23. to the 27. That the Lord gave him more then he desired he desired but dayes of paiment and the Lord forgave him the whole debt So again Act. 3. 2 3. The cripple did only ask of Peter and John an alms and they gave him a mercy more worth to him then the whole world they cured him of his lameness Mercies and deliverances are many times nearest to us when we think they be furthest off WE read Act. 27. 20. When all hopes of being saved was taken away then Paul stood up and told them from the Lord that there should not be so much as the loss of any mans life amongst them So Luk 24. 15. When two of the Disciples were walking together and were sad about the death of Christ Christ risen from the dead talked with them and they knew it not Gen. 21. 16. to the 19. we read that Hagar was weeping for her son
the City in perils in the wilderness enticed by Satan allured by the world deceived and cheated by our own heart Oh how wilt thou do to lanch out into the Ocean dost thou know what will become of thee in another world is thy peace made with God is thy person justified art thou in a state of grace art thou born again art thou converted and become as a little child hast thou repented doth thy righteousness exceed that of the Scribes and Pharisees if so it is well if not thou shalt never enter into the Kingdom of God John 3. 3. 5. Matthew 18. 3. Luke 13. 5. Mat. 5. 20. 4. Let us consider that death hath something to say to every one of us he is no respecter of persons sometimes he snatcheth away the babe newly born sometimes the child sometimes the young man sometimes the middle age and alwayes the old aged he respects no mans person be he rich or poor high or low strong or weak beloved or hated godly or ungodly wherefore call thy self to account every evening examine what evil hast thou hated this day what vice hast thou stood against this day in what part thou art bettered now then thou wast in the morning Seneca reports of a heathen man that would every night ask himself these questions I have heard of a heathen after his conversion that was tempted to some sin he thrust his finger into the fire saying sin soul if thou canst burn and so overcame the temptation 5. Let us consider that death to a godly man is but a change of place not of company we shall have the company of the same Father Son and Spirit and Saints and all the spirits of just men made perfect a believer in this world is not in his own place therefore oh Christians weigh anchor hoise sail and be gone death to a Christian will put an end to all unprofitable things here we change joy for sorrow health for sickness strength for weakness honour for dishonour plenty for poverty beauty for deformity friends for foes silver for brass gold for copper c. now death puts an end to all these Rev. 21. 4. And God shall wipe away all tears from their eyes and there shall be no more death nor sorrow neither shall there be any more pain Rev. 14. 13. therefore blessed are the dead that die in the Lord death also doth put a change to our employment our employment in this world doth lye much in praying groaning sighing mourning wrestling and fighting against the world flesh and Devil Ephes 6. 10. But in the world to come our employment will lye in praising and magnifying the Lord Again our enjoyment shall be changed as well as our employment we shall change our unconstant enjoyment for a more constant 1 Thes 4. 17 18. We shall change our dark and obscure enjoyment for a more bright enjoyment 1 Cor. 13. 12. For now we see through a glass darkly but then face to face here we receive grace for grace there we shall receive glory for glory 6. Consider unto what familiar things death is compared and presented to one that is in Christ sometimes it is termed a house Job said I know that thou wilt bring me to death and to the house of all living Job 30. 23. Sometimes it is represented as going to bed Isa 57. 2. Sometimes death is stiled a sleep Dan. 12. 2. What shall I say more death to a wicked man is the king of terrors but Christ came to deliver his flock from the fear of death and the grave is embalmed by Jesus Christ he lay there three dayes c. 2. As in our preparation for death there are the foregoing things to be considered so in the next place there are some things to be practiced and the work we have is two-fold 1. Get a title to Gods love 2. Get assurance that thou hast a title which is or may be done by improving these five things 3. Improve the present opportunity and put not off to the last minute as most do 4. Store up a stock of faith store up a stock of promises and store up a stock of prayers against that day 5. Endeavour so to live every day as if it were thy last day 6. Gather up all thy evidences and spiritual experiences and keep them in mind and heart 7. Make thy will in time of health and leave all things clear upon thy book both in shop and conscience 1. In all thy gettings be sure to get a title to Gods love and then get assurance that thou hast a title the first is done by action the second is done by examination The action or actions are these 1. GIve diligence to make thy calling and election sure 2 Pet. 1. 10. and that a man may so do shorten worldly business and be moderate in the use of worldly pleasures so foolish are we that whilst with much care and labour we go about to make those things certain which are most uncertain we make those things uncertain which might be made most certain he that hath two Irons in the fire at once spoyls one whilst he attends the other See what care most have to make good their titles to settle their inheritances upon their heirs shall we not be as careful to settle our interest to eternal glory if we be quiet now yet the Devil will find a time to try thy evidences for heaven and call our title into question sickness and death are times of weakness to us wherin he like a subtile enemy displayes all his art O consider the misery of doubting persons at their death think upon the anguish that their souls endure they apprehend God angry with them the Devil accusing them earth leaving them heaven refusing them hell claiming them soul and body parting friends weeping and themselves hopeless going they know not whither O then O then let us make our calling and election sure before hand as worldly men get riches in health to cherish them in sickness and as the Bees get hony in summer to feed on in the winter even so should we in time of health get good grounds of assurance that so we might live enjoy and dye in peace and rise in perfection and raign in happiness 2. Get assurance that thou hast a title viz. make a curious narrow impartial diligent search into thy own soul and see what humility what self-denial what sin-abhorrency what love to Christ what delight in his Ordinances what zeal to Gods glory what contempt of the world what desires after the society of the Saints what sympathizing with them in their afflictions and if thou findest any impressions of grace any spiritual work any saving savoury distinguishing operations upon thy heart c. canst thou mourn in secret for open and secret sins dost thou deâ—ire to have sin purged as well as pardoned dost thou leave sin from a right principle to a right end and so through the Spirit mortifie the
and stand on thy guard having put on all the armour of Christ as a valiant souldier constantly maintain war and thou shalt usually obtain victory resolve in the strength of Christ either to conquer or dye conquering for let no man think to dance and dine with the Devil and afterwards to sit down with Abraham Isaac and Jacob in the Kingdom of heaven Let us therefore live in Christ and not in our selves for in our selves there is a body of lust corruption and sin and a Law accusing and condemning but if we live by faith in Christ and in the apprehension of his love laying hold on the life righteousness obedience satisfaction of him whom the pirit cals ours saying Christ is ours and we are Christs and Christ is Gods and thus a believer is blessed only in a righteousness without not with in and all our assurance confidence and comforts are to flow in unto him through a channel of faith and not of works by faith we ought to live above sin infirmities temptations desertions sense reason fears doubts it makes the yoke of Christ easie and sweet it states the soul in the possession of heaven whilst the body remains on earth by faith we can cheeâ—fully part with and suffer deprivation of the sweetest outward comforts and enjoyments and welcome death knowing that we do but exchange the worst place and things for better the Lord Jesus having spoken peace to the soul that he hath paid all his debts for it and that his sins shall be remembred no more now the soul knows it is happy and enjoys the comfort of it 7. Make thy will in time of health and leave all things clear upon both books of shop and conscience that thou mayst have nothing to do but to dye and to meditate upon and to have faith in the precious promises which speak of rest joy peace and perfect happiness which is provided for us in heaven firmly believing that God will after this life give us all those things with himself which he hath promised as certainly as thou hast in thy will given to thy relations such and such things for them to enjoy and so exercise faith in the resurrection of thy body 1 Thes 4. 16. to have a spiritual body 1 Cor. 15. 43 44. to have a glorified body Phil. 3. 21. to have fulness of knowledge Ephes 3. 18 19. to have fulness of joy and pleasure Psal 16. 11. sâ—ch as shall be internal pure full spiritual and eternal where no misery hunger cold nakedness pain grief nor weariness but rest without labour in rest tranquility in tranquility content in contentment joy in joy variety in variety security in security eternity c. thus shalt thou that hast prepared for death aforehand dye sweetly whilst others that put off preparation to the last O what a hurry be they in Oh the anguish that their souls endure they apprehending God angry with them the Devil accusing them earth leaving them heaven refusing them hell claiming them soul and body parting friends weeping and themselves hopeless going they know not whither But to a godly man death is neither strange nor fearful unto him not strange because he dyed dayly not fearful because whilst he lived he was dead and his life was hid with Christ in God to dye then is nothing else but to rest from our labours and to go home to our fathers house unto the City of the living God the heavenly Jerusalem to an innumerable company of Angels to the general assembly and Church of the first born to God the Judge of all and unto the spirits of just men made perfect and to Jesus the Mediator of the New Testament whilst his body is sick his mind is sound for God maketh all his bed in his sickness Psal 41. 3. and as his outward man decayeth the inward man â—renewed day by day when the speech of his tongue saltereth the sighs of his heart speaks lowder unto God when the sight of the eyes faileth the Holy Ghost illuminates him inwardly with abundance of spiritual light sometimes he is saying with Paul I desire to be dissolved and to be with Christ Phil. 1. 23. and with David Psalm 42. 2. As the heart panteth after the water brooks so panteth my soul after thee O God when shall come and appear before him come Lord Jesus come quickly So when the appointed time of his dissolution is come knowing that he goeth to his father and redeemer in the peace of a good conscience he saith Lord now lettest thou thy servant depart in peace c. and so surrenders up his soul as it were with his own hands into the hands of his heavenly Father saying with David Into thy hands O Father I commend my soul for thou hast redeemed me O Lord thou God of truth and so saying with Stephen Act. 7. 59. Lord Jesus receive my spirit Thus far of the preparation for death with a taste of the sad condition of one dying out of Christ and the sweet condition of a Christian dying that is a member of Christ that did prepare for death before it came I had once intended here to have spoken to the sad condition of the ungodly after death resurrection and last judgement and also of the blessed condition of all that dye in the faith after death resurrection and last judgement but that will not fallin order here but towards the end of this book when we come to speak of the resurrection of the body and last judgement when Christ shall deliver up his Kingdom to his Father and God shall be all in all I shall proceed now to speak of the second coming of Christ in power and great glory c. The great and terrible day of the Lord is near dawning and the glory of all flesh staining the Kingdom of Christ appearing and the restitution of all things approaching this great Mysterie opened the grounds thereof examined the truth cleared and the ignorance of many in this Mysterie discovered THat very self-same Jesus which was born in Bethlem and suffered at Calvary even he shall come again the same Jesus not another Act. 1. 11. shall so come again as he was taken up viz. Visibly substantially apparently to all yea in the same manner yea it is added as you have seen him that we might not allegorize the matter we are kept to the very manner now for the probation of this truth we have 1. The testimony of all the Prophets 2. We have the testimony of all the Apostles 3. We have the testimony of Angels all bearing witness to this truth 1. We have the testimony of the Prophets see Acts 3. 21. Whom the heavens must receive untill the time of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the the world began but especially the Prophets since Samuel ver 24. yea and all the Prophets from Samuel and those that follow after as many as have spoken
dwelleth Righteousness beholding and being filled with the fruition of the glorious presence of God and of the Lamb Jesus Christ in the company of innumerabl Angels and Saints 1 Cor 13. 10. Psal 16. 11. Rev. 3. 21. 2 Pet. 3. 13. Psal 17. 15. 1 Tim. 4. 17. Heb. 12. 22. O what variety of joyes may be considered in the glorification of man in the delights of heavenly mansions and in the blessed society of the Saints but chiefly in the beholding of God the body glorified the soul shall be far more prefect then it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reason without obscurity the Lord shall in the sight and hearing of all world pronounce unto his servants Matthew 25. 34. Come ye blessed of my father inherit the kingdom prepared for you from the foundation of the world 1. Come ye here is our union and communion with the Trinity 2. Blessed here is our absolution from all sins and our endowments with all happiness 3. Of my father here is the Author from whom proceeds our felicity 4. Inherit here is faith ending in fruition and the promises in possession 5. The Kingdom behold our birth right according to grace 2 Tim. 1. 9. 6. Prepared See Gods fatherly care for his chosen John 14. 2. 7. From the foundation of the world O the free and eternal love of God in Christ having made this introduction let me crave leave of thee reader to speak more particularly of the most glorious state of a Christian in heaven after the sentence of absolution at the last day of judgement and to this point I shall rather lisp then speak being not able to conceive much less to describe that most excellent bliss and eternal wait of glory but we may take a scantling thereof thus the Lord in his word doth set forth to our capacity the glory of our eternal life after death in eight things 1. Their bodies shall shine as the brightness of the Sun 2. The soul shall be far more perfect then it was in the state of innocency 3. Consider the place where we shall be and that is in the third heaven 4. Consider whose presence we shall enjoy Father Son and and holy Spirit Saints and Angels c. 5. In this sâ—ate we shall know one another 6. In this state we shall speak one to another 7. Consider the variety of joy that there shall be in heaven 8. Consider the duration and continuance of this blessed state 1. Their bodies shall shine as the brightness of the Sun in the firmament like the glorious body of Christ The Glory of a thousand Suns made into one will be but as sack-cloath to that wherein Christ shall appear in mans nature he being in the Glory of his Father Mat 16. 27. And we shall be like him 1 John 3. 2. Then shall the righteous shine forth as the Sun in the Kingdom of their father as appears in this Scripture Mat. 13. 43. 2. The soul shall be far more perfect then it was in the state of innocency sor in it shall be understanding without errour Light without darkness wisdom without Ignorance reason without obscurity memory without oblivion the Will also shall be without perversness joy without sorrow pleasure without pain In the slate of innocency there was in man a possibility not to Sin but in the state of Glory there shall be no possibility to sin In a word both body and soul in heaven shall be in such a blessed state that neither our tongue can express it nor our mind conceive it The soul shall be more happy in being present with Jesus Christ in heaven then if it had been present with Adam in the state of innocency Adam was instated only in an earthly paradise but now thou being with Christ art instated in an everlasting Kingdom Again Adam though pleased in a state of innocency yet he was liable to lose that blessed slate and did lose it though he were a perfect creature but by Christ we are instated in a Kingdom that cannot be shaken or lost Again When Adam was made by God in innocency he enjoyed only the society of beasts on the earth and birds of the air but when Christ brings a soul to heaven God the Father Son and holy Ghost Angels and Saints shall be his companions 3. Consider the place where the Saints shall be after the Judgement and that is in the third heaven we read of Saints departed that they see the face of God They that are in the third heaven are in the presence of God the Saints departed are in the third heaven they are in paradise Luke 23. 43. which is the third heaven 2 Cor. 12. 2 4. The place of the blessed is usually known by the name of the third heaven the third heaven is a shining body created immediately of God the throne of his special presence and of the gracious manifestation of his perfections and the habitation of the blessed both Angels and men The whole Region of the air unto the Moon is in Scripture called the first heaven from the Moon to the highest stars inclusively the second heavâ—n That which is above these the place of happiness is the thiâ—d heaven 2 Cor. 12. 2. This third heaven is called a house not made with hands 2 Cor. 5 A City whose makâ—r and builder is God Heb. 11. 10. The City of the living God Hâ—b 12. 22. This is Châ—ists fathers house John 14. 2. Paradise Luke 23 43. Heaven the Heaven of Heavens 1 Kin. 8. 27. The woâ—ld 〈◊〉 this is the great City of the gâ—eat King he measured with the reed twelve thousand â—urloâ—gs the length and the bredth and the height of it are equal Rev. 21. 16. It is the Court of God and Christ wherein are habitations for in numerable company of Saints and Angels John 14. 2. Heb. 12. 22 23 24. This heaven of heavens hath twelve foundations Rev. 21. 14. The matter of the building of the wall of it was of Jasper and the City was pure gold like unto clear glass Rev. 21. 18. the form four square ver 16. Twelve thousand furlongs that is fifteen hundred English miles square the gates are in number twelve made of twelve pearls every several gate was of one pearl ver 21. Situate East West North and South three looking every way ver 13. Having ingraven upon them the names of the twelve Tribes of Israel and twelve Angels for the keepers of them the streets are of pure gold ver 21. It s Temple is God and the Lamb its Light the glory of God and the Lamb its Inhabitants are the Lords people ver 24. It s water a pure river of Life Chap. 22. 1. Its fruits are the fruits of the tree of Life ver 2. In a word there is no place so glorious by creation so beautiful with delectation so rich in possession so comfortable for habitation
love thereof they willingly parted with much of their earthly goods and possessions to lay up treasure in heaven Abraham and Sarah left their own country and possessions to look for a City whose maker and builder is God Heb. 11. 10 15 16. David preferreth one day in this place before a thousand elsewhere Psal 84. 10. Elias earnestly besought the Lord to receive his soul into his Kingdom and went willingly though in a fiery Chariot King 19. 4. Saint Paul having once seen heaven continually desiâ—eth to be dissolved that he might be with Christ Phil. 1. 23. Saint Peter having espyed but a glimpse of eternal glory in the mount wished that he might dwel there all the dayes of his life Mat. 17. 4. saying Master it is good for us to be here c. Christ a little before his death prayeth his Father to receive him into that excellent glory Joh. 17. 5. And the Apostle witnesseth Heb. 11. 2. that for the joy which was set before them they endured the cross and despised the shame 1 Pet. 5. 4. and when the chief Shepheard shall appear ye shall receive a crown of glory that fadeth not away c. this eternal condition admits of no change or alteration decay or consumption waste or diminution mans eternal condition admits of no comparison revocation or conclusion c. What use we may make of all these precious things 1. EXcellent arguments may be drawn to pres-Christians to a holy life 2 Pet. 3. 11. see ing then that all these things must be dissolved what manner of persons ought we to be in all holy conversation and godliness and ver 14. Wherefore seeing ye look for such things give diligence that ye may be found in him in peace It is our duty to live in a continual expectation of the coming of the Lord Jesus with our loins girt and our lamps burning for blessed is that servant whom his master when he cometh shall find so doing 2. Consider that here is a fountain opened for Christian comfort and ground for patience in all troubles that there shall be an end a Christians hope shall not be cut off if in this life only we had hope we were of all men most miserable 1 Cor. 15. 19. But here lyes the comfort and patience of true Christians theywait for another world and they know it is a just thing with God to give them rest after their labours 2 Thes 1. 9. and a crown after their combate 2 Tim. 4. 8. and after their long Pilgrimage an everlasting habitation 2 Cor. 5. 1. Be patient saith the Apostle and settle your hearts for the coming of the Lord draweth nigh James 5. 8. 2 Pet. 2. 9. When they that have sown in tear shall reap in joy Psal 126. 5. 3. Consider that assurance of that blessed state may be attained in this life we know faith Paul 2 Cor. 5. 1. That if our earthly house of this tabernacle be destroyed we have a building not made with hands eternal in the heavens these things saith John I have written unto you that ye may know that ye have eternal life 1 John 5. 13. I am sure saith Job 19. 25 26 27. that my Redeemer liveth and he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet shall I see God in my flesh whom I my self shall see and mine eyes shall behold when I awake saith David I shall be satisfied with thy Image Psal 17. 15. 4. The consideration of this should provoke us to be such as may be made meet for this inheritance of the Saints in light and to endeavour to attain and retain the earnest of the Spirit whence we may be alwaies able to say we are confident and willing rather to be absent from the body and to be present with the Lord 2 Cor. 5. 8. and to fill the soul with strong consolation against the sufferings of life and the fear of death and to work an answerable conversation that whether absent or present we may so walk as we may be accepted of him 5. The consideration of this should put us upon a patient waiting for and a longing expectation of our change which draweth on a pace and not to put that off as most do to the last year and when that is come to the last moneth of that year and then to the last week of that moneth and then to the last day of that week and then to the last hour of that day and then to the last minute of that hour and so time shall be no more and we shall not find repentance although we seek it with tears 6. Consider that the cause of our salvation and so of our glorious condition is Gods meer love and favour without any merit of ours Luke 12. 32. It is our Fathers good pleasure to give us a Kingdom Joh. 3. 16. God so loved the world that he gave his only begotten son Ephes 2. 8. By grace we are saved through faith and not of our selves it is the gift of God Rom. 6. 23. everlasting life is the gift of God and though eternal life be called a reward yet it is not of merit but of mercy let this be grounded in our hearts that the Kingdom of heaven is not a stipend of servants but an inheritance of Sons which they only obtain that lay hold on his mercy Romans 5. 8. compared with 1 Tim. 6. 12. and 19. 2. Now as hath been said as the love of God is the cause of our salvation fo Jesus Christ is the way Joh. 10. 9. Joh 14. 6. 3 The holy Spirit is the guide in that way as in Joh. 16. 13. 4. The Scriptures of truth is the rule Gal. 6. 16. Isa 8. 20. 5. The evidence of this salvation is faith Heb. 11. 1. It is true the instrumental cause offering and proclaiming salvation is the Gospel but the instrumental receiving and applying it is faith and the cause sealing it inwardly to our souls is the Spirit of God the external and instrumental seals thereof are the two confirming Ordinances Baptism and the Lords Supper 6. The anchor of this salvation is hope Heb. 6. 19. 7. The effects of this salvation is love to God because he loved us first and a holy conversation if ye love me saith Christ keep my commandments and they that have believed in Christ must be careful to maintain good works which are found and required in the way to the Kingdom but they are not the cause of reigning Of the end of the world THE consequents of the last judgement is life eternal in heaven or hell and the end of the world having finished the former let me point to the latter and I have finished what I intended we read Mat. 24. 3. that Peter James John and Andrew Mark 13. 3. came to Christ and desired him to satisfie them in these three questions 1. Concerning the destruction of Jerusalem and the Temple 2. Concerning
Christs second coming and the signs thereof 3. Concerning the end of the world c. The answer to the first question is from ver 4. to ver 23. The answer to the second is from ver 24. to ver 36. The answer to the third question is from ver 36. to the end of that Chapter In which Christ tels them that the very day and hour no man knoweth that day is hidden from us that we might not be secure but alwayes prepared expecting the day of his coming and hope for it and have a special care that that certain uncertain hour come not upon us unawares Luke 12. 40. The end of the world is the destruction of this visible universe as the wicked are thrust into hell and the godly entred into heaven this is called the consummation of the world it shall be destroyed by fire 2 Pet. 3. 6 7 10 12 c. but what kind of fire this is he only knows who is himself a consuming fire Some understand that this world shall be destroyed only in its quality others in its substance they who think it shall be destroyed only in qualities mean a purging and restauration of it to its primitive institution But the reader may do well to take notice that it is one thing to be restored and changed into a better state and another thing to wax old like a garment and to vanish like smoak to be dissolved to melt to be burned to pass away to be no more as these Scriptures affirm 1 Cor. 7. 31. Psal 102. 26 27. and Heb. 1. 11. Isa 51. 6. Mat. 24. 35. 2 Pet. 3. 7 10 12. Rev. 21. 1. FINIS An Alphabetical Table of the principal matters contained in this Book A OF assembling our selves together Pag. 199. Of admonition publike and private p. 282. Of assurance of salvation p. 285. 1. The nature of it p. 286. 2. Whether assurance may be attained in this life yea or nay p. 287. 3. The sorts or degrees of it p. 288. 4. Of the trials of assurance p. 289. 5. It is our duty to labour for it p. 290. 6. Of the benefits of it p. 291. 7. Of the springs of assurance p. 292. 8. Of the impediments of it p. 294. 9. Of our sad condition without it p. 295. 10. Many have it not that think they have it p. 297. 11. Of the reasons wherefore the Lord doth not give it speedily p. 298. 12. It is very hard to recover it if once lost p. 299. Of afflictions p. 323. Why the Lord doth afflict his own people p. 324. He doth try their truth and strength by it p. 325. How to know what sin God aims at in affliction p. 327. Of Angels p. 9. How a man should act p. 88. B. OF the Ordinance of Baptism p. 254. 1. Of the essence of it ibid. 2. Of the exercise of it p. 255. Of the condition of man in his birth p. 385. Of the bill of inditement of twenty Articles brought against man upon his sick bed p. 392. C OF the Creation p. 8. Of the Covenant of Grace p. 20. 1. What is the sum or substance of it ibid. 2. With whom this Covenant was first made p. 25. 3. When this Covenant was made p. 28. 4. Whether there be any conditions of it and if so what they are p. 30. 5. Whether it be one and the same Covenant of grace that was in force before the Law and under the Law and now under the Gospel p. 35. 6. Whether this Covenant may not be broken as was the Covenant of works p. 38. 7. What means one should use to get into this Covenant p. 41. 8. When one may be said to be in this Covenant p. 44. 9. Wherein the Covenant of grace and the Covenant of works do differ p. 47. 10. What is Gods order and method in bringing a people into Covenant p. 50. 11. What are the blessings and benefits of this Covenant p. 53. 12. Whether most men and women in the world are not under a ovenant of works p. 56. Of the ten Commandments and what each of them doth prohibit and enjoyn The first Commandment doth enjoin nine things and forbid three things p. 303. The second Commandment doth prohibit seven things and enjoyn six things p. 304. The third Commandment doth prohibit four things and enioin five things p. 305. The fourth Commandment doth prohibit five things and enjoin five things ibid. The fifth Commandment doth enjoin fourteen things p. 306. The sixth Commandment doth prohibit five things and enjoin fourthings p. 307. The seventh Commandment doth prohibit eight things and enjoin seven things p 308. The eighth Commandment doth prohibit seven things and enjoin five things p. 308. The ninth Commandment doth prohibit seven things and enjoin five things p. 309. The tenth Commandment doth prohibit four things and enjoyn four things p. 310. The order of causes how the Lord comes down from the causes to the effects p. 336. 1. Of the coming of Christ p. 414. 2. The time of his coming is near p. 418. 3. Of the manner of his coming p. 421. 4. Of the signs of his coming p. 422. 5. Christ shall come visibly p. 423. 6. The posture that a Christian should be in at his coming p. 423. 7. It is the duty of all to wait for his coming p. 424. 8. Of the benefits that a Christian shall have at Christs coming p. 425. 9. What should the consideration of his coming put us upon p. 427. 10. The sad condition of all out of Christ at his coming p. 428. 11. He shall come terribly p. 430. The right constitution of a Church of Christ or the way at first to gather a Church p. 201. There are four things that Christ hath already done five things he is now doing and six things more he will do when he cometh p. 431. D. A Rule to try Doctrines by p. 231. The Lord doth not despise the day of small things p. 334. Several Divine sentences p. 340. The miseries attending both body and soul at the hour of death p. 391. Of the sad condition of all out of Christ after death p. 399. In order to our preparation for death consider p. 400. 1. The fewness of our dayes ibid. 2. The many dangers we every day pass through ibid. Death to a Christian is but a change of place not of company p. 401. Death is no respecter of persons ibid. Death to a Christian is but a house a bed a sleep ibid. Of the duration of the miserable estate of the damned in hell p. 452. Of the Devil p. 321. E. OF Election p. 6. Of Experience p. 167. Of Excommunication p. 284. How far a true Christian may be tainted with error in judgement and yet be restored p. 155. Of enjoyment p. 168. Of the end of the world p. 466. F. OF the faith of Gods Elect. p. 108. 1. Of the nature of it ibid. 2. The Object of this faith p. 109. 3. The Subject of it