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
nature When the Leapers saw that they must either venture their lives or dye they would out into the Camp when the Prodigal saw he must famish abroad or repair home he would then back to his fathers house when the woman with the issue of blood had spent all and grew worse and knew not whither to go or what to do then she comes to Christ now if thou hast not so much ingenuity as to come to and believe in Christ in obedience to his command yet let thy necessity prevail with thee or else the Leaper and Prodigal shall rise up in judgement against thee were we in Adams created innocency then we need not to look after a Saviour but we are fallen but we are broken but we are sold under sin but we are transgressours from the womb but we are by nature the children of disobedience and wrath 3. He doth invite us to come and to believe by the Prophets Isa 55. 1 2 3. He beseecheth us by the Apostles to be reconciled to him 2 Cor. 5. 20. He cals upon us by his Church and spirit to take of the water of life Revelat. 22. 17. and after all this he waits upon us to be gracious to us Isaiah 30. 18. 4. Our unbelief grieves the very heart of Christ he grieved at their unbelief he complains at our backwardness to believe O fools and slow of heart to believe Nay and he sheds tears because we believe not on him when he came neer the City he wept over it c. 5. Motive Consider there is none who have right to thy soul but God and Christ our souls are Gods workmanship and Christs purchase why then should we not give to God and Christ that which is their own 1 Cor. 6. 19 20. ye are not your own ye are bought with a price God put forth his own power to make thy soul and Christ shed his heart blood to redeem thy soul and wilt thou through unbelief withhold it from him 6. Christ outbids all Merchants for thy soul he outbids the world sin and Satan is there any one of them that presents Redemption unto thee is there any one of them that can procure remission and pardoning mercy for thee is there any one of them that can satisfie the wrath of God for thee which can make thy peace which can present thee righteous before the judgement seat which can settle eternal life upon thee all this can Christ do none of this can they do Behold here is laid before thee life and death life if thou dost believe death if not now chuse you whether what shall I say more by believing we honor God Iohn 3. 33. by believing we come to be established Isa 7. 9. by believing we are kept in perfect peace Isa 26. 3 4. Rom. 5. 1. Our naked cleaving to God in his free promise will carry down all our distempers at once and fill our souls with peace in believing O how can we look so many sweet promises in the face and harbour so many misgivings in our hearts Rom. 9. ult whosoever believeth in him shall not be ashamed Of the evil of unbelief and the springs of it and the misery that doth attend it VNbelief doth rob the soul of all joy comfort and content Nay further unbelief doth throw reproach upon God Christ and the promises and gives Satan the greatest advantage against us he that lives without Faith lives without comfort joy peace and content by unbelief we add sin unto sin in the highest nature 1 John 5. 10. Unbelief straightens the heart stops the mouth and hinders thankfulness thou shalt be dumb because thou believest not Luke 1. 20. Unbelief is the door that lets in condemnation John 3. 18 30. He that believeth not is condemned Rev. 2. 8. The fearful and unbelieving shall be cast into the Lake of fire and brimstone 1. It is the greatest sin in the world because it is a sin against the greatest love in the world John 3. 16. Rom. 5. 8. It is a sin for which there can be no remedy for asmuch as it is a sin against the only remedy the Sentence of the Law may be repealed by the Gospel but the sins against Gospel remedy there is no appeal it is a sin that makes void and vain all the Covenant of grace turning all the sweetness thereof into bitterness and all the truth of it to a lie 1 John 5. 10. Unbelief binds all our sins upon the soul and so murders the soul it grieves the heart of Christ leaves all our sins upon record leaves us to answer for our selves it is a sin against the greatest love against the only remedy makes void the Doctrine of grace and breeds an indisposition towards all holy duties it is a dishonouring to God a denying of Christ a murderer of the soul a belying of God a denying of Christ and a crowning of Satan it doth without doubt proclaim the Devil a Conqueror and lift him up above Christ himself Judas did sin more by unbelief and despairing then by betraying of Christ In a word doubts fears and discouragements proceed neither from God Christ nor the Spirit of truth but they do proceed First from the Devil he either tempts us to sin and that will cause us to doubt or else he doth tempt us to doubt and that will cause us to sin Secondly they proceed from our own hearts Heb. 3. 12. Thirdly from the lying vanities that we hearken unto Jonah 2. 8. Fourthly from ignorance heedlesness and forgetfulness Fifthly from unskilfulness of the word of righteousness Heb. 5. 12. 7. Sixthly from want of watchfulness Seventhly from building our hopes and comfort upon that which is mutable and uncertain viz. our own personal Sanctification and not upon Christ and our free Justification Eighthly from our own false reasonings making Sense Reason and Feeling the Judge of our spiritual condition Ninthly from our ignorance of the love of Christ and the Covenant of Grace The Characters Marks or Signs of true Faith c. THere are many characters or discoveries of this Faith of the Gospel called the Faith of Gods Elect which worketh by love First the habit of this Faith is infused into the soul by God in regeneration Eph. 2. 8. John 1. 12 13. Secondly this habit so infused is brought to act by the Fathers drawing the soul to Christ Iohn 6. 44. Thirdly faith being thus infused and acted doth chearfully accept of Christ upon his own terms viz. self-denyall bearing the Cross and following Christ Luke 9. 23. Iohn 1. 12. Faith having thus accepted and received Christ begins to taste such sweetness and pleasantness in him that Christ is most pleasant to the soul 1 Pet 2. 3 7. So the soul by degrees comes to be filled with joy and peace in believing Again Faith having thus taken and tasted Christ contends after a fuller perfection even after assurance Col. 2. 2. Heb. 10. 22. 1. True Faith is not only a justifying
not eat lest I die the devil saith ye shall not die upon this the woman did eat and gave to her husband and he did eat and thus through Satans temptations our father and mother rebelled against our God Oh father Adam what hast thou done For through it wast thou that didst sin yet thou art not fallen alone but we all that came of thee as being then in thee we are infected by thee and so are become Satans conquest out of whose hands there is no redemption unless the Lord Jesus Christ come down from heaven and lead captivity captive and open the prison doors and let the prisoners go free all Adams posterity are pertakers of his sin and misery Of Providence IF we look upon Gods providence in some few particulars only we shall wonder seeing Joseph disgraced and imprisoned David persecuted Christ arraigned and condemned Paul accounted one of the worst of men Innocent Naboth stoned true Churches as in Hesters time ready to be swallowed up Many things may fall out by Gods providence contrary to our desires that are not contrary to our good 1. Consider that God takes notice and knoweth all things 2. He upholdeth and governeth and disposeth of the world so as it pleaseth him 3. This providence reacheth to every thing so that the smallest things are governed and upheld by him 4. That of all creatures God hath most care and respect to man 5. We are to consider that the good or evil that befals a bad or good man or woman is not without but by Gods providence 6. That God doth whatsoever pleaseth him in heaven and earth 7. God in his ordinary providence maketh use of means and yet he is free to work without above and against them as he pleaseth 8. As the providence of God doth reach to all creatures in all things so after a more speciall manner he taketh care of his Church and people and disposeth all things to the good thereof God can look sowrly and chide bitterly and strike heavily even when and where he loves dearly Abraham Job Jacob and David Moses Ieremiah Ionah Ioseph Paul and many others met with many things that were contrary to their desires and endeavours that were not contrary to their good God hath a continuall care over all his creatures once made sustaining and directing them with all that belongeth to them and effectually disposeth of them all to good ends Ephes 1. 11. Rom. 11. 36. Ier. 23. 23. Col. 3. 11. Psal 139. 2. 119. 91. Of Mans recovery GOD who at first made man in his own Image and made him Lord of the creation endued him with wisdom knowledge and understanding above all other creatures and made him for so noble an end as to serve him here and reign with him hereafter man soon fell from his blessed state yet was not the love of God obliterated but more abundantly manifested in sending his dear Son to take our nature and yield obedience to his righteous law make satisfaction for our transgression and to bring in an everlasting righteousness and to make proclamation to us that his Father so loved the world that he gave him his only begotten Son that whosoever believed in him should have everlasting life Iohn 3. 16. And whosoever did come to him should in no wise be cast off Iohn 6. 37. Adams righteousness from which he fell was but a righteousness of the creature but the righteousness of Christ is the righteousness of the Creator Adams righteousness was a mutable righteousness that might be lost a righteousness that might be sinned away but the righteousness of Christ is an everlasting righteousness that cannot be sinned away Prov. 8. 18. Dan. 9. 24. Psal 119. 142. Of Vocation or effectuall calling VOcation is Gods acquainting men with his gracious purpose of salvation by Christ and so inviteth them to come unto him Heb. 2. 14. and so revealeth unto them his Covenant of grace Mat. 11. 27. 16. 17. John 14. 21. Psal 25. 14. and so bringeth them out of darkness to light Acts 26. 18. So God becomes in Christ their Father he doth not only outwardly by his word invite but inwardly also and powerfully by his spirit allure and win their hearts to cleave to him inseparably unto salvation Psal 25. 14. 65. 4. Acts 2. 39. Or effectuall calling is the work of Gods spirit in us whereby he doth first convince us of our sins and misery enlightning our minds in the knowledge of Christ and renewing our wills he doth perswade and invite us to embrace Jesus Christ freely tendred to us We read that many were called to the wedding but they made their excuses and most of those that came were compelled to come in Luke 12. 23. the Lord doth force none by violence but draw them by perswasions The Gospel cals many outwardly that after perish eternally Our vocation depends upon Gods election not upon our preparations how was Paul disposed and affected when Christ called him God is for us in predestinating us God is for us in calling us God is for us in justifying us God is for us in glorifying us if God be thus for us who can be against us he hath predestinated us before we were he hath called us when we were averse to him he hath justified us when we were sinners he will glorifie us and cloath us with his own righteousness That we may be neither drawn enticed or forced from our Religion let us build upon a right foundation IT is impossible that any soul should enjoy a firm and setled peace whose confidence towards God is grounded upon conditionall promises or his own best and choicest performances For the wanting in himself the condition of the one and not yeilding a perfect exact universall perpetuall obedience to the other the Law will be condemning Conscience accusing and the heart misgiving and all proclaiming that there is still in all thy duties imperfection something polluted and something defective so that thy most spirituall duties are not wound up to command they are all tainted with disproportion to rule and beleprosed with spots so that it is in vain to expect a bed of rest in the barren wilderness of our own performances for that bed is shorter then that a man can stretch himself on it and the covering is narrower then that a man can wrap himself in it Oh the spots the blots the blemishes that are to be seen upon the face of our fairest duties so that we may say with the Church Isa 64. 6. all our righteousness are as filthy rags which if rested upon will as certainly undo us and everlastingly destroy us as the greatest evill that can be committed by us the consideration of this was the cause of those words Hos 14. 3. Neither will we say any more to the works of our hands ye are our gods For in thee the fatherless find mercy Jer. 3. 23. Truly in vain is salvation hoped for from the Hills and from the
of peace ariseth from a souls resting satisfied in Christs righteousness adding nothing to it Psal 71. 15 16 19 24. and Psal 119. 142. I will make mention of thy righteousness even of thine only for thy righteousness is an everlasting righteousness See Jer. 33. 16. the perfection of Christs righteousness is held forth unto us and alwayes lieth before us that we may be thankfull for it and peaceable with it and rejoyce in the bestower of it the Lord Jesus having spoken peace to the soul and acquainted the soul that he hath paid all his debts for it and that his sins which were so many shall be remembred no more then the soul begins to be filled with joy and peace in beleiving beholding and enjoying Christs righieousness which begets in the soul a perfect peace a precious peace a full and compleat peace and an everlasting peace 4. The next vein through which peace is conveyed to the soul is by our acquainting our selves with him Job 22. 21. Acquaint now thy self with him and be at peace thereby so good shall come unto thee now by thy acquainting thy self with him these things will fall in First thou wilt see that thou wast cast out to the loathing of thy soul and no eye pittying thee much less to relieve thee that then even then when man was ready to perish should be the time of love with God whereby he cast his skirt of compassion over him and said unto him again live Oh ye Heavens stand amazed and oh thou earth flesh and blood rejoyce and triumph for when there was no eye to pitty thee the arm of the Lord hath brought salvation by raising up a mighty one out of the house of his servant David even Christ the Lord the wondefull Counsellor the mighty God mighty to save the everlasting Father the Prince of peace who became man under the Law and obligation to obedience and not only so but also became our Surety for us to do suffer and fulfill that for us which we were no waies able to do for our selves The Covenant of works rested in and trusted unto can never work settled comfort and peace and quietness of heart let a man walk as exactly as ever flesh and blood can attain unto let him as confidently build on this foundation as he possibly may yet the heart will be still in suspition in doubt in fear uncertain what to trust unto but the Doctrine of grace rested in and trusted unto doth settle a soul in peace this is a sure Anchor for the soul to rest upon let waves swell and winds blow he retains a firm peace stand here and we are safe for ever Rom. 5. 1 2. 3. Thirdly This Doctrine is the Root and Spring of all Gospel obedience whatsoever men call obedience if it ariseth not from hence it is but forced and legal we must get up Gospel principles if we would keep up Gospel practises Wheresoever this Doctrine of grace is received and retained in the love and power of it it works these five things in the soul viz. Faith Love Fear Willingness and Chearfulness and from these five things as from five Springs doth all Gospel obedience arise 1. True obedience doth flow from Faith hence it is called the obedience of Faith Rom. 16.26 in the latter part of this Chapter we read of a mysterie revealed and what that mysterie was it was the Doctrine of Gods grace and the end why it was revealed was for the Obedience of Faith see Rom. 1. 5. 2. As Faith in Christ doth put the soul upon heavenly and spiritual actings so also love constrains them in whom it is to keep the Lords commandments John 14. 21 23. compared with Psalm 26. 3 4. If ye love me keep my commandments For thy loving kindness is before mine eyes saith David and I have walked in thy truth 3. As true obedience doth spring from Faith and Love so it is attended with an holy fear Psalm 119. 161. My heart saith David doth stand in awe of thy word Heb. 11. 7. Noah being warned of God touching things not seen was moved with fear and so prepared an Ark. 4. As Gospel obedience doth spring from Faith Love and Fear so it ariseth from a willing mind Psalm 27. 8. when thou saidst seek ye my face my heart answered Lord thy face will I seek as David had said O Lord it is thy great command seek ye my face my heart saith unto thee it is the desire of my soul thy command is become my request thy face Lord will I seek 5. As Gospel-obedience springs from Faith Love and fear and a willing mind so it is performed chearfully and delightfully Psal 40. 8. I delight to do thy will O God thy Law is in my heart as well as in thy Book What shall I say more a soul receiving believing retaining and standing in the true grace of God shall be every way furnished and supplyed with strength to perform any duty to exercise any grace to subdue any lust to resist any temptation to bear any affliction c. Sure if the bowels of mercy do not melt win and draw us Justice will be a swift witness against us And as the Branch cannot bear fruit except it abide in the vine John 15. 4. no more can ye except ye abide in me Gods free love manifested to us and by his Spirit shed abroad in us is the cause of our love to him 1 John 4. 10 19. And our love to him is the cause of our obeying him 1 John 5. 3. John 14. 15 21 23. we read in Jer. 31. 19. After that I was turned I repented and after that I was instructed I smote upon my thigh That is as if he had said after that thou hast wrought a gracious change upon my soul by thine afflicting hand out of thy love to me Heb. 12. 6. Or after I came to my self again Luke 15. 17 and considered seriously with my self how it was with me I was touched with repentance with sorrow and with shame for my former miscariages 4. Fourthly this Doctrine received and the heart therein established will be a stop and bar to keep out all floods of errour The floods of all errour flow in at the pipe of ignorance and especially ignorance of this very thing viz. The Doctrine of grace the errour of the Papists of building and resting upon works springs from their ignorance of this blessed Docrtine the errour of the Quaker springs purely from hence the errour of the Arminian springs in at the same pipe partly by works and partly by grace they not seeking salvation by grace but as it were by the works of the Law they stumbled and fell Rom. 9. 32. And all the unstability formality legality that there is at this day appearing amongst the Presbyterian Independant and Baptist or any other people professing godliness doth arise from their ignorance or their little knowledge in this great mysterie nay farther did you
that it may seem unto himself an unreasonable thing once to question whether his heart be right or the action good even in those actions wherein he came short both of the matter ground form and end Quest Cannot a natural man do an action that is good Answ A man by nature may do an action that is good for the substance thereof as appears Dan. 4. 27. But he cannot do that which is truly and spiritually good Mat. 7. 18. A corruâ—t tree cannot bring forth good fruit Jer. 13. 23. Can the Ethiopian change his skin or the Leopard his spots then may ye do good that are accustomed to do evil See also Rom. 3. 10. Prov. 15. 8. and 21. 27. Quest Why cannot he do that which is spiritually good 1. Because his person is not accepted Gen. 4. 4. compared with 1 Pet. 2. 5. 2. Because his person is not sanctified so the actions he doth proceed not from a good root viz. Faith and the spirit of sanctification 1 Tim. 1. 5. Jam. 4. 3. 3. Because he doth it not to a good end 1 Cor. 10. 31. Col. 3. 17. Phil 1. 16. Object You have been speaking to us of the principal from which the rule by which and the end to which we should act and of our remissness and defection herein but pray if you can tell us by what power we shall do all these things I find my self altogether unable to do these things and I read in Scripture that the way of man is not in himself it is not in man to direct his steps Jer. 10. 23. And Paul tels us from the Lord that we are not sufficient as of our selves to think so much as one good thought and that it is God that worketh in us both to will and to do Answ Strength to perform any duty to exercise any grace to subdue any lusts to resist any temptation to bear any affliction c. Is derived only from Christ viz. 1. Consider that either he hath already enabled thee to do the thing commanded for he hath given a talent or talents 1 Cor. 12. 8 9 10. Rom. 12. 6. compared with Mat. 25. from ver 15. to 28. 2. Consider that many times the Lord conveyes a power together with the command to enable thee to do the thing commanded So when he bid Lazarus to come forth he conveys a power together with the command and he came forth so again in Luk. 5. 24. he commanded the man that was sick of the palsie to take up his bed and walk and conveys a power together with the command whereby ver 25. he did immediately arise took up his bed went to his house and glorified God so again in Ezek. 2. 1 2. And he said unto me Son of man stand upon thy feet and I will speak unto thee and the Spirit entred into me when he spake and set me upon my feet and I heard him that spake unto me c. 3. When the Command lyeth before thee if thou findest no power in thy self already given to thee neither any power conveyed to thee together with the Command then bring the precept to the promise and search what there is in the promise answering to that which the precept requires and so to sue out by prayer the blessing of the promise that we may be enabled to do the duty of the precept Precept it is mans duty to believe Mark 1. 15. Promise the Covenant holds forth believing as a free gift Ephes 2. 8. Prayer sues it out Lord help my unbelief Precept It is mans duty to wash and be clean Isa 1. 16. Promise It is Gods promise to sanctifie and cleanse us Ezek. 36. 25. Prayer It is the business of prayer to sue out this promise wash me and I shall be clean Psa 51. 7. It is mans duty to repent and turn to God Act. 17. 30. The promise holds forth repentance as the gift of God Act. 5. 31 2 Tim. 2. 25. Prayer sues it out turn thou me and I shall be turned Jer. 31. 18. It is required of man as a duty to make him a new heart Ezek. 18. 31. It is Gods promise to give a new heart Ezek. 36. 26. Prayer riseth up sutable to the promise Psal 51. 10 Create in me a clean heart O God and renew a right spirit within me It is mans duty to love God Mat. 22. 37. Promise It is Gods Covenant to circumcise the heart to love him Deut. 30. 6. Prayer works out in the strength thereof that God would direct the heart to love him 2 Thes 3. 5. It is mans duty to fear God Deut. 10. 12. It is Gods promise to put his fear into our hearts Jer. 32. 40. Prayer seeks for it Psal 86 11. Vnite my heart to fear thy name It is mans duty to draw neer to God Jam. 4. 8. It is Christs promise to draw men unto him John 12. 32. Prayer falls in sutable hereunto Can. 1. 4. draw me we will run after thee It is mans duty to walk in Gods Statutes Psal 119. 4. It is Gods promise to enable him so to do Ezek. 36. 27. Prayer works up accordingly Psal 119. 5. O that my waies were directed to keep thy Statutes It is mans duty to be strong in the Lord Ephes 6. 10. It is Gods promise to make him strong Psa 29. 11. Prayer fetcheth strength from him Psal 86. 16. Give thy strength to thy servant It is mans duty not to depart from God Heb. 3. 12. It is Gods promise to his people that they shall not depart from him Jer. 32. 40. Prayer answers hereto O let me not wander from thy commandments Psal 119. 10. I might instance in all or almost every thing required of us that there is a promise left us and to many precepts there is two or three promises the one to enable us the other to reward us and all to encourage us to do our duty Behold all ye whose faces are Sion-ward here is a new and living way paved with promises A way of strength to the upright wherein they may walk from strength to strength till they appear before God in Sion Let no discouraging thoughts concerning the difficulty of the work which is set before you possess your hearts so as to hinder your application to it and cheerfull progress in it A yoak we are commanded to take upon us but such as is made most easie to bear because that God which layeth it upon us hath promised to strengthen supply and support us he who is righteous in commanding is gracious in promising let us be strong in believing and fervent in praying and our work will be our meat our duty our delight and God will let us see that he hath either the Castle of providence or the Ark of a promise or the al-sufficiency of his own grace for a retirement of his people in the greatest storms and tempests Paul and Silas said to the Jaylor Act. 16. 30 31. Believe on the Lord Jesus
less just for their iniquity God doth say of himself I am the Lord and change not his love is as himself ever the same and Christ in whom thou art beloved the same yesterday to day and the same for ever and hereupon should we live by Faith and rejoyce evermore with joy unspeakable and full of glory Heb. 13. 8. 1 Thes 5. 16. Psal 32. 11. 4. Because whatsoever thoughts we have of God he is unchangeable if he doth withdraw himself and lead thee into the wilderness it is that he may speak comfortably to thee Hos 2. 14 15. and all this while thou hast his promise with thee and his faithfulness is engaged unto thee Isaiah 54. 7 8. For a small moment have I forsaken thee but with great mercy will I gather thee in a little wrath I hid my face from thee for a moment but with everlasting kindness will have mercy upon thee Jer. 51. 5. Neh. 9. 16 17. Having loved his own which were in the world he loved them to the end Iohn 13. 1. 5. God doth ever look upon his as they are in his Son and not simply as they are in themselves they dwell in Christ and he in them they live in Christ and their life is hid with Christ in God and when Christ who is their life shall appear then shall they also appear with him in glory and be found in him not having their own righteousness c. These Scriptures do fully prove all the fore-going reasons why a Christians hope joy and comfort should be the same in God at all times and so live by faith and not by sight Hos 2. 19 20. Jer. 3. 14. Jer. 33. 8. Isa 62. 5. Heb. 8. 10 12. Ezek. 16. 62 63. Heb. 3. 6. Jer. 33. 20 21. Hosea 14. 5. Isa 61. 10. Isa 54. 5. Jer. 31. 9. Heb. 3. 17 18. Heb. 6. 17 18. Rom. 3. 3. 2 Tim. 2. 13. Rom. 8. 28 33 35 38 39. Isa 41. 10 Isa 57. 18 19. Isa 54. 7 8. Heb. 10. 19 20 22. Psalm 46. 1 2 3 4. Rom. 8. 1 2. John 13. 1. Isa 63. 16. Psal 89. 30 31 33. Several waies for a believer to hold fast his confidence in God at all times To live by Faith in infirmities is to live upon Christ and his promises viz. If under temptations 1. Cor. 10. 13. there is a promise of supportation and deliverance In deadness of heart Isa 35. 5 6. there is a promise of relief and quickning If fallen by transgression Jam. 5. 17. yet there is others of the Lords own in the same case If thou seest thy duty and want strength to do it here is help and strength for thee Job 17. 9. Psalm 84. 7. Isa 45. 24. and 40. 29 30. Jer. 17. 8. Psal 1. 2 3. Psal 92. 13 14. Isa 61. 9. In Christ thou hast perfectly obeyed the Law perfectly suffered and satisfied for all thy sins to the justice of God so that in Christ thou art perfectly just and righteous and thereupon it is said Col. 3. 3. Ephes 2. 6. that our life is hid with Christ in God and we are raised up with Christ and made to sit together in heavenly places in Christ Jesus though in thy self there is a body of lust and corruption and sin and there is a law revealing sin accusing and condemning but if we live by faith in Christ and in the apprehension of his love believing in the life righteousness obedience satisfaction and glory of him whom the Spirit cals ours Christ is ours we are Christs and Christ is Gods he then lives out of the power of all condemnation Christ being the end of the Law for righteousness and thus a believer is blessed only in a righteousness without not within and all his assurance confidence and comforts to flow into him through a channel of faith and not of works believing himself happy for what another even Christ hath done for him not for what he hath done nor can do for himself for when we are at the best we are but vanity Psal 39. 5. and unprofitable servants Luke 17. 10. Now this believing in God is attended with these five blessed things 1. It is the highest piece of obedience to God Rom. 16. 26. It is called the obedience of Faith 2. It doth put a new engagement upon God to make good his promise upon which faith is grounded Psal 119. 49. Remember the word unto thy servant upon which thou hast caused me to hope 1 Chron. 5. 20. 3. Consider also another priviledge is this the greatest mercies that ever came into a soul comes in a way of believing Rom. 15. 13. Now the God of hope fill you with all joy and peace in believing Rom. 5. 1. being justified by Faith we have peace with God c. 4. By it we give the greatest honour to God John 3. 33. He hath set to his seal that God is true but he that believeth not hath made him a lyar 1 John 5. 10. 5. This is the way to have God take pleasure in us Psal 147. 11 The Lord taketh pleasure in those that fear him in those that hope in his mercy Psal 33. 18. The eyes of the Lord are upon them that fear him upon them that hope in his mercy The joy of a believer would be alwaies unspeakable did he alwaies apprehend his happiness in and by Christ Jesus Faith in Christ supplies all wants it honours God as Heb. 11. the whole Chapter and God honours those most that live by it by it saith the Scripture the Elders obtained a good report by faith we may live a life to God of joy in him our righteousness as if we had never sinned by faith we live above sin infirmities temptations desertions sense reason fears and doubts Faith sweetens the sweetest mercy and the bitterest miseries it renders great afflictions as none it is the bulwark of the souls strength and comfort by Faith we cheerfully readily and universally and constantly obey God In a measure it makes the the yoak of Christ easie and sweet it states the soul in the possession of heaven whilst the body remains on earth as John 3. 36. By faith we view the glory of heaven and know our selves to be happy even then when to a carnal eye we seem most miserable By faith we can cheerfully part with and suffer deprivation of the sweetest outward comforts and enjoyments and welcome them knowing that we do but exchange the worst things and place for a better those that live up by faith live upon God and are refreshed in his house which is plentifully stored with all desirable dainties having this welcome eat O friends and drink abundantly It is O believer thy portion duty and priviledge thus to do O then O then let us at once believe that God will be to us according to his gracious promise and Covenant notwithstanding our daily omissions and commissions excuses and defects according to that portion of Scripture Psal 89. from 30.
in Christ that binds the strong man hand and foot it is only Faith in Christ that makes a man triumph over sin Satan hell and the world And that stops the issue of blood that makes a man strong in resisting and happy in conquering so that sin alwayes dies most where faith lives most so that we must get up Gospel principles if we would keep up Gospel practices Quere We read in the Bible of many over head and ears in sin and yet at last became great Saints I pray how came those to mortifie their sin Answ We read of their misery and also of their recovery in many Scriptures I will instance in one that speaks the sum of all the rest as to the way how to mortifie sin Tit. 3. 4 5. For we our selves sometimes were foolish disobedient deceived and serving divers lusts and pleasures living in malice and envy hateful and hating one another there is the mysterie but after that the kindness and love of God appeared not by works of righteousness which we have done but according to his mercy he saved us there is the remedy in a word the consideration of the love and grace of God the Father and the love of God the Son the promises of God and the presence of Christ the example of the Saints and the recompence of reward held forth to us in the Gospel makes a sound Christian to hold on and to hold out resolving to conquer or to dye conquering As a Christian grows up in the assurance of Gods love so he will better heal his strong lusts an heart softned and reconciled to God willingly closeth with the commandment so that the best way to mortifie sin and to amend our lives is to lay hold on the love of God by faith in Christ and so first to get assurance of forgiveness which softens the heart and enlightens the eyes to see that it is only the blood of Christ that purgeth from dead works A man by his own strength cannot prevail against a lust that is to be done only by the blood of Christ into which we are baptized Rom. 6. 3. He that hath the strongest faith hath ever the holiest heart and life sanctification ariseth from justification the Scripture saith Every man that hath this hope in him purifieth himself as he is pure in this evidence of self-purifying note these three things First the act performed purifieth Secondly the object about which this act is to be exercised themselves that is their whole man soul and body from all filthiness of flesh and spirit Thirdly the rule or Pattern of this act he purifieth himself as God is pure this is not a word of equality but of resemblance Fourthly the ground or motive inciting to this purifying viz. hope of glory every man that hath this hope in him purifieth himself as he is pure 1 John 3. 2 3. Hope in Christ excites to purity because it conducts us straight to Christ the perfect pattern of all purity Surely it is the appearance of Gods grace to us which works a hope of glory in us and this hope of glory doth purifie these several ensuing waies 1. It puts us upon and helps us in a frequent washing our selves in the fountain opened for sin and uncleaness viz. in the purifying blood of Christ by Faith and hope as instruments applying Christ crucified Zach. 13. 1. Heb 9. 14. Psal 51. 7. Whom God hath set forth to be a propitiation through Faith in his blood c. Rom. 3. 25. 2. This works us up to true endeavours in the use of all means to purifie both soul and body person and conversation from all corruption universally both in kind and degree let us cleanse our selves from all filthiness both of flesh and Spirit 2 Cor. 7. 1. Now hypocrites wash the outside of the platter or cup but inwardly they are full of extortion and excess Mat. 23. 25 26. 3. This grace of God and hope of glory puts the soul upon maintaining a constant spiritual combate by faith and hope and other graces of the Spirit against the flesh Rom. 8. 13. And so by the Spirit mortifies the deeds of the flesh daily crucifying the flesh with the affections and lusts Galat. 5. 17 24 25. and this grace of hope as an inward principle works out pollution and corruption as being repugnant thereunto 4. This hope of glory leads the soul to a diligent improvement of the word of God for self-purifying the word hath in it a purifying Faculty John 15. 3. Ye are clean through the word that I have spoken unto you the word purifies these waies 1. As a lamp discovering the spot Rom. 7. 7. 2. As a star conducting to Christ the fountain of purifying 1 John 2. 1 2. Zach. 13. 1. 3. As a rule according to which we are heedfully to order our conversation Psal 119. 9. 4. As a motive to self-purifying 2 Cor. 7. 1. 5. As an antidote against sin Psal 119. 11. thy word have I hid in my heart that I might not sin against thee Sin in the best Saint and most times in the best actions of Saints 1. THE fairest day hath his clouds and the finest linneng hath its spots the richest jewels their flaws and the sweetest fruit their worms so hath the most precious Christians their failings Davids heart was more often out of tune then his harp 2. Consider what complaints and cryings out there were amongst the most precious Saints being sensible of their sins Rom. 7. 24. O wretched man that I am who shall deliver me said Paul Jer 3. 25. We lie down in our shame for we have sinned against the Lord our God both we and our fathers from our youth Gen. 6. 5. God saw that the wickedness of mans heart was great and that every imagination of the thoughts of his heart was only evil continually And for the Saints themselves here in all duties there is imperfection something polluted and something defective our most spiritual duties are 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 We whilst in this body can stay no more from sinning then the heart from panting and the pulse from beating The Angels are impure in his sight how much more the best of our actions in many things we offend all either offend and fail in the matter or in the ground or in the form or in the end Now our not acting from a pure principle by a pure rule to a pure end or our comming short in any of these may mar the whole action no action is said to be done according to rule in a Gospel administration unless it be attended with these five things 1. All righteous acts must and ought to be done spiritually and heartily with heart and spirit Prov. 23. 26. John 4. 24. 1 Cor. 6. 20. 2. Sincerely as in the sight of God Gen. 17. 1. Psalm 18. 22.
and 66. 18. John 21. 15 16 17. 3. Obediently because God commands it as in Noah Gen. 17. 7. Abraham Heb. 11. 8 17. Psal 40. 8. 4. Universally without reservation or exceptation Psal 119. 6. 5. Constantly perseverance in well doing doth crown the action Psal 1. 2 3. Psal 119. 20. Psal 92. 14 c. And moreor less every man comes short in these five things So that a Saints comfort cannot lye in the duty performed but a Saints comfort lyeth in this viz. Although we carry our selves in our choicest performances very weakly yet the Lord doth carry towards us very sweetly and doth accept of that which we do very kindly although done in much infirmity in a word he doth accept of our performances although accompanied with many infirmities but to close up this head that there is sin in the best Saint consider these Scriptures 1 King 8. 46. For there is no man that sinneth not Eccles 7. 20. For there is not a just man upon earth that doth good and sinneth not c. Jam. 3. 2. For in many things we offend all c. 1 John 1. 8. If we say we have no sin we deceive our selves and the truth is not in us Prov. 20. 9. Who can say I have made my heart clean I am pure from my sin 1 John 1. 10. If we say that we have no sin we make him a lyar and his word is not in us There needs no more proof to prove sin to be in the best Saint and in the best actions of Saints Let us make out after a more perfect righteousness or we perish for ever The universal experience of the best of Gods people in all ages doth evidence that none of them have been without sin in this life not Abraham Gen. 12. 13 19. not Isaac Gen. 26. 7 8. not Jacob Gen. 27. 19 20. not Moses and Aaron Psalm 106. 33. Deut. 32. 50 51. Exod. 32. 2 21. not David Psalm 51. 1. to the tenth verse and 38. 3 4. not Peter Mat. 26. 33 34 35 70. to the end Gal. 2. 11 12 13. not Paul himself Rom. 7. 18 20 23 24 25 c. The difference between the sinning of the Regenerate and the unregenerate COnsider that both the children of God and the children of the Devil sin yet there is a vast difference between the sinning of the one and of the other whereby we may according to Scripture distinguish betwixt the regenerate and unregenerate 1. He that is regenerated and born again committeth not sin nor can sin with a whole will but as it were with a half will an unwilling willingness and a dissenting consent Rom. 7. 15. For that which I do I allow not verse 19. But the evil which I would not that I do Now the unregenerate sins with a full will and with a full consent 2. Sin in a Christian differs from sin in a wicked man thus it is the same for the matter but not for the manner 3. Although there be sin in a godly man as well as in a wicked man yet with this difference the Christian doth constantly maintain war against his sin the other is at peace with it 4. They that are regenerate sin not against Gospel remedy the other doth Now Jesus Christ is the Gospel remedy and their not coming to him looking upon him receiving him and accepting of him for salvation John 1. 11 12 13. Act. 4. 12. John 3. 18 36 and 16. 9 c. This is to sin against Gospel remedy 5. A regenerate man though he have sin and corruption in him yet he doth in some good measure avoid the occasions that should draw this out Job made a Covenant with his eyes that he might not sin against God but the other runs into all actions as the horse into the battle To close up this head a regenerate man although he sin as well as an unregenerate he is not under the raign of sin neither doth he sin habitually neither with the allowance of any bosom sin not only as carnal men do nothing but sin For first he doth stand in the way of sinners and intice others to sin he doth study how he might commit sin and makes a trade of sin sins willingly and pleaseth himself in sin and pleads for sin he is troubled and cannot sleep except he hath done mischief and caused some to fall Prov. 4. 16 c. The very thoughts of sin is pleasant and delightfull to him he will boast at his wickedness and hates the man that doth reprove him for it but this spot is not the spot of Gods people Deut. 32. 5. How many waies the Lord is said to forgive sin Or the various names and expressions of forgiveness 1. FIrst Aaron by a special command from God Lev. 16. 21. Was to lay his haad upon the head of the goat and confess over him all the iniquities of the children of Israel and all their transgrestions puting them upon the head of the goat and the goat did bare away all their iniquities into the land not inhabited verse 22. 2. The Lord tels us he hath cast all our sins behind his back Isa 38 17. Thou hast cast all my sins saith he behind thy back c. 3. We read that our sins are cast into the bottom of the sea Micah 7. 17. 4. The Lord tels us in his word that our sins are blotted out Isa 43. 25. I even I am he that blotteth out thy transgressions for my own sake Isa 44. 22. 5. The Lord tels us our sins are covered Psal 32. 1. Blessed is the man whose sins are covered and transgressions for given 6. The Lord tels us he will remember our sins no more Jer. 31. 34. For I will forgive their iniquity and I will remember their sins no more 7. The Lord saith he will not impute sin to us Rom. 4. 8. Blessed is the man to whom the Lord will not impute sin he will not impute sin that is he will not set sin on our score he will not put sin to our account though sin be in us yet it is not imputed to us 8. The Lord tells us that so far at the East is from the West so far hath he removed our transgressions from us Psal 103. 12. What shall I say more who is a God like unto him that pardoneth iniquity transgression and sin which comprehends all sin of what nature kind and degree whatsoever unless the unperdonable sin iniquity is that which is done against another man Sin is that which is done against a mans felf and transgression that which is done immediatly against God but all these are pardoned for his own sake Isa 43. 25. Whether sins before conversion ought to be called to mind after conversion SINS before conversion ought to be called to mind but not with complacency of Spirit or stupidity of heart or despondency of mind 1. Not with complacency of Spirit but with bitterness of Spirit and grief and sorrow of
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
2. He gives repentance which is a flower that grows not in natures garden Jer. 13. 23. The Ethiopian cannot change his skin nor the Leopard his spots and that he doth give repentance as a gift to his doth appear by these Scriptures Acts 5. 31. 2 Tim. 2. 25. 3. He gives his Spirit Rom. 5. 5. 1. John 3. See Iohn 14. 26. 4. 13. 4. He gives a soul skill to lay hold upon and sweetly to apply the precious promises to himself 5. He gives peace Iohn 14. 27. My peace I leave with you my peace I give unto you 6. He doth give pardon of sins and that pardon of sins is a gift will appear Acts 5. 31. Acts 26. 18. compared with Psal 32. 1 2. 7. He doth give grace Iohn 1. 16. of his fulness we shall receive grace for grace 8. And lastly He gives himself Rom. 8. 32. he that hath given us his son how shall he not with him also give us all things In a word the Lord doth give his people spiritual and heavenly gifts pure gifts wine without water light without darkness gold without dross See Rev. 22. 1. James 3. 17. He gives soul-satisfying gifts most permanent and lasting and most useful gifts I had intended to have written something of the difference between Common and Special gifts and of the vast difference between the gifts that Christ gives and those the world gives But my Book I see would then swell too big c. I shall to this add but this word Christ doth voluntarily and freely give these gifts and graces never did a mother more willingly give her child suck then Jesus Christ bestows grace upon his people Isa 55. 1. Rev. 22. 17. So much of the graces gifts and vertues of the Spirit we shall now come to speak of the Ordinances of the Gospel in which these gifts and graces must and ought to be exercised I shall speak of ten or eleven of them which are standing Ordinances remaining to this day in full force and vertue Of the several Ordinances of the Gospel 1. OF the Assembling of our selves together 2. Of preaching and prophecying and attentive hearing 3. Of joynt prayer and supplication 4. Of singing and praising God together 5. Of the Ordinance of Baptism 6. Of the Lords Supper or breaking of bread 7. Of Collections for the poor 8. Of Reading the Scriptures 9. Of Admonition private and publick 10. Of Suspention 11. Of Excommunication First of the Ordinance of Assembling our selves together THE Church of God is in Scripture resembled to a natural body wherein are many members united to each other and to one head by one Spirit now in order to this union we are to assemble our selves together in obedience to that great command Heb. 10. 25. Not for saking the assembling of your selves together as the manner of some is Psal 122. 1. I was glad when they said unto me Let us go unto the house of the Lord. Those Saints that are assembled together according to a Gospel institution are a communion of Saints arising from a cleaâ— apprehension of their union with Christ and his members 1 Cor. 12. 13 14. For by one Spirit we aâ—e all Baptized into one body whether we be Jews or Gentiles bond or free and have been all made to drink into one Spirit for the body is not one member but many members Ver. 20. For now are they many members but one body Now when a man comes to see that every one in whom the Lord Jesus appeareth is a member together with him in the same body whereof Christ is the head then his heart longeth to joyn himself in fellowship with such who have fellowship with the Father and the Son 1 John 1. 3. And so goes out by the foot-steps of the flock and propounds himself to the Church and puts himself upon the tryal of the truth of that work of grace in his heart So that a Church is at first gathered by the word preached and faith received of them that hear it Mat. 28. 19 20. but to come to particulars I shall according to my measure speak or write of the Ordinance of assembling under these two heads 1. As it relates to those that are converted but never as yet joyned to any Church of Christ 2. As it relates to those that are converted and joyned to the Church of Christ 1. As it relates to those that are converted but never as yet joyned to any Church of Christ in order let them consider that it is their duty to propound themselves to and endeavour to joyn with the Church For first the Lord in his Word doth command it And secondly the example of the primitive Saints whose foot-steps we are to follow doth call for it and therefore you no sooner read of a people converted but the next news they were baptized and added to the Churches and good reason why because God commands us not to forsake the assembling of our selves together And secondly although our being depends not upon our joyning with a Church of Saints yet our well-being doth much depend upon it If any ask how or by what means is a Church at first gathered I would say to them again What is written how readest thou you are to observe no other Rule means or way then what is either exprest implyed or included in the holy Scriptures of truth where we may find out the right Ordinanâ—es Ministry and Government The right Constitution of a Church of Christ or the way at first to gather a Church 1. LET seven eight nine or ten or more of those men that are most sound in the Faith and most unblamable in their lives and conversation appoint one day to fast and pray together and earnestly seek unto God for his direction herein and toward the end of the day let them one by one give an account of the work of grace upon their hearts and of the hope that is in them and then give your selves up to the Lord and one to another by the will of God with no other Covenant then this to endeavour as God shall enlighten and enable you to walk together in the appointments Ordinances and institutions of Christ the head of the Church exprest implyed and contained in the Scriptures of truth which you take to be your rule c. 2. In the end of this meeting appoint your next meeting both time and place expecting the presence of Christ with you to assist and teach you according to his promise Mat. 18. 20. See the assemblies Annotations on this verse 3. You having proceeded thus far you may look upon your selves as a Church of Christ in its infancy and when other Christians by the word preached and Faith received desire to joyn with you in this or the next meeting let their names be propounded which being done let the brethren appoint a meeting to confer with them about the time when the place where the manner how the Lord did first appear
information or 2. Practical for examination by marks or signs which are either Effects or Properties Doctrinal application is for our information being a use of information and here those Logical directions may be useful concerning the collecting 1. Of a general from a special Rom. 4. 3 4. 2. Of the less from the greater as John 10. 25. Rom. 8. 32. 3. The greater from the less as 1 Cor. 9. 9 10. 4. The effect from the cause as Heb 2. 8. 5. The cause from the effect John 6. 45. 2. Practical application doth consist in correcting of manners commonly stiled a use of reproof terror or dehortation to disswade men from any sinful course but herein you must endeavour to distinguish between sins of infirmity and sins of wilfulness and accordingly proportion the severity of your reproofs in all which you must express rather your love then your anger and strive rather to convince then to exasperate so that it be the zeal of a displeased friend rather then the bitterness of a provoked enemy that it might appear that it proceeds from your love and care of their welfare and that there is a necessity of insisting upon it both from your duty and their danger the proper heads for amplification of this use are two-fold 1. Disswasive 2. Directive 1. Disswasive may have these three heads 1. The aggravation of the sin 2. The threats denounced against it 3. The judgements executed upon it All which are further capable of many other subordinate branches of Amplification 2. The directive part doth either consist in the removing the impediments that do hinder or in the use or means and helps whereby we may be directed to the remedy Then also there is a use of confutation and that is for the refuting of erroneous positions and Solution of such doubts and queries as are most obvious and material and here you must be careful that you manage this with 1. Solid pressing arguments making your answers as clear as the objection lest you confirm the error by darkning counsel with words without knowledge 2. This must be done with much meekness and Lenity in differences not fundamental 2 Tim. 2. 25. Soft words and hard Arguments are the most effectual way to convince Then there is a use of consolation and that is to apply the comforts that do arise from any Doctrine to the receivers and embracers and retainners and practicers thereof now consolation doth arise from either promises experiences or from the removing of scruples by which the thoughts of the hearers are raised from sense to Faith from present things to future Then there is also a use of exhortation this also may be amplified by motives to intcie the affections from either The profit or danger in obeying or not obeying If any desire further direction herein let them seriously consider these particulars 1. The Preface 2. The Method 3. The Matter 4. The Expression 1. The Preface in which it is the duty of all Gospel Ministers to perswade the hearers it is the word of God that you speak to them which concerns their everlasting happiness and is able to save their souls and that you the speakers do but stand in Christs stead as his Ambassadors and mouth to you and that the peoples despising them is no less then the despising Christ Jam. 1. 21. 2 Cor. 5. 20. Luke 10. 16. 1 Tim. 4. 8. which being believed it will make the hearers 1. Favourable 2. Teachable 3. Attentive 2. The next thing to be considered is the Method now Method is an art or gift in contriving the discourse in such a regular frame wherein every part may have its due place and dependance which will be a great advantage both to the preacher and hearers viz. A man may more easily retain them when they are linked together and not scattered Method being as a chain in which if a man should let slip any one part he may easily recover it again by that relation and dependance which it hath with the whole the Method which many do think is most useful is that of Doctrine and Use and Explication and Application Allegorical interpretations may lawfully be used observing these three qualifications 1. Use them sparingly and soberly 2. They must be short and pertinent not forced and far fetcht 3. Use them rather for illustration then proof But here you must be careful that you do not let Hagar the hand maid out-brave her Mistress Sarah and that you do not prefer blear-eyed Leah before beautiful Rachel and so stuff a Sermon with cytations of Authors and the witty sayings of others but this is to make a feast of Vinegar and Pepper which is useful as sawces but must needs be improper and offensive to be fed upon as dyet 3. The next thing to be considered and that is the matter in which there is two things to be considered 1. The seasonableness of it to the time and people 2. The pertinency of it to the text 1. The seasonableness of it to the time and people and for your help herein consider 1. Who you are to speak to whether to the ignorant or knowing 2. Whether enemies to Religion or professors of it 3. Whether they be meerly formal or truly spiritual 4. Whether more cheerful and zealous or more cold and sluggish That so you may rightly divide the word of truth and give to every one his portion and prophesie according to the analogy of Faith Rom. 12. 6. And keep to the form of sound words 2 Tim. 1. 13. And that you do this according to the mind of the Holy Ghost Peter tels you 2 Pet. 1. 20. That you must not make the Scripture speak in a private sense that is you must not analize and interpret them so as if the prophesies thereof did relate only to the particular occasion and circumstances of times of places and of persons in by and to whom they were at first spoken so much to the Preface Method and Matter the last help unto preaching is the Expression in which there be two things considerable 1. The Phrase 2. The Elocution 1. The Phrase should be plain full wholsom and effectual and natural to the text 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 and excellency of speech not with inticing words of mans wisdom not as pleasing men but God who tryeth the heart what shall I say more 1. He must speak according to the mind of God in Scriptures Isa 8. 20. 2. He must speak to exhortation edification and comfort 1 Cor. 14. 3. 3. He must speak nothing but that which he hath been taught of God Rom. 15. 18. 4. He must speak as an Oracle of God 1 Pet. 4. 11. 2. In the Elocution there are two extremities to be avoided 1. Too much boldness 2. Too much fear 1. Too much boldness as a remedy against this consider the special presence of
God and Angels the solemn dignity of these sacred Mysteries the weighty business of saving souls and who is sufficient for these things 2 Cor. 2. 16. 2. Against too much fear consider it doth become the business you are about for you should speak the word with boldness Acts 4. 29. God hath promised his assistance that his strength shall appear in your weakness Again consider tim erousness in the speaker will much hinder the efficacy and power of the word on the hearers so that the most proper manner of Elocution is with Modesty and Gravity I have dwelt longer upon this point then I intended I proceed to the next Whether the Minister may receive money or wages for preaching yea or no. AS the ministry of the Gospel is an ordinance of God So hath the same God ordained that they that preach the Gospel should live of the Gospel 1 Cor. 9. 14. Again we read Gal. 6. 6. that it is the duty of the people so to do Let him that is taught in the word communicate unto him that teacheth in all good things Luke 10. 7. for the labourer is worthy of his hire 2 Cor. 11. 8. I robbed other Churches taking wages of them to do you service 1 Cor. 9. 9. For it is written in the Law of Moses thou shalt not muzzle the mouth of the ox that treadeth out the Corn doth God take care for oxen ver 10. Or saith he it altogether for our sakes for our sakes no doubt this is written ver 11. if we have sown unto you spiritual things is it a great thing if we shall reap your carnal things I shall answer some objections and present a few cautions and so close up this point Object But we read of the Apostles or at least some of them that they did preach the Gospel of Christ freely as appears 1 Thes 2. 9. 2. Cor. 11. 7. Answ Let the reader consider these two things in answer to this objection 1. That the Apostle doth reckon it an abusing of his power 2 Cor. 11. 7. 2. He put his labouring with his own hands among his afflictions 1 Cor. 4. 12. 3. He did not want a power to command them to maintain him 2 Thes 3. 8 9 For there was a commission from the Lord as well to live of the Gospel as to preach the Gospel which no man can deny unless he deny the Scripture to be his Rule or else remain ignorant in that rule But withall take these cautions a Gospel maintenance by the Lord appointed is for none but a Gospel Ministry plants of his own planting the other plants are to be pluckt up then also this maintenance must be collected in a Gospel way not by Tythes and commencing suits at Law and taking away their goods by violence c. There are some of our national ministers that have need to be better taught before they be better fed if any make hire or wages the end of their work they are hirelings not Gospel ministers Of Attentive Hearing VVE have heard what is the duty of the preachers now let us see what is the duty of the hearers the same God that Commands his Ministers to speak as an oracle of God unto edifitation exhortation and comfort commands us that are hearers to hearken to his voice in them and to attend upon the same without distraction whiles the Minister is speaking let us be searching the Scriptures to see if those things be so yea or no. 1. We are to endeavour to understand what we hear 2. To believe what we understand 3. To treasure up and keep in memory that we do believe 4. To practise what we keep in memory 5. To communicate to others what God hath taught us It is not enough that the word be rightly preached and dispensed unless it be rightly heard and received some there be that are all ear all for hearing no thing for practising others there be that are all tongue all for speaking others are all eye all for searching and enquiring others are all hand all for receiving nothing for communicating and no marvil then that we hear so many Sermons to so little purpose let us seriously consider these three Scriptrues Prov. 1. 24 28. Because I have called and ye refused ye shall ball upon me and I will not answer you Mich. 3. 4. As you have behaved your selves to me so will I to you you shall cry unto me but I will not hear you Zach. 7. 13. Therefore it is come to pass that as he cryed and they would not hear so they cried and I would not hear them saith the Lord of Hosts What shall I say more by attentive hearing our Judgements come to be informed and the corruptions of our hearts discovered James 1. 23 24. Nay that precious grace of Faith cometh by hearing Rom. 10. 17. Acts 13. 48. Eâ—h 1. 13. 1. Then let us take heed how we do hear Luke 8. 18. 2. Take heed what we do hear Mark 4. 24. 3. Let us take heed whom we do hear Jer. 27. 9. Compared with John 10. 27. How to remember what is preached 1. BE well acquainted with the principles of religion and of the Scriptures by frequent Reading of them 2. Be much in conferring with experienced Christians about the ordinances of God and duties of Christians 3. Be well acquainted with the method of preaching and for that there is three Rules 1. Hear several men 2. Hear frequently 3. Read now and then some Sermon books 4. Eat sparingly and drink moderately and so fâ—ame thy mind to these ensuing things 1. Consider the text with its parts 2. The doctrines with its proofs 3. The reasons and grounds for demonstration and confirmation 4. The uses and applicacion these things being considered there are six thing to be practised 1. In hearing Sit or stand all the time without moving as little as you can 2. Keep your eye from staring about look intently either upon the Minister or some other thing 3. Keep your ear all the time very attentive to what is delivered as if thou wert to hear for thy life for so thou art 4. Call home thy wandring mind and keep it close to what you hear 5. Repeat the first principal heads to your self twice or thrice and the rest successively 6. Sermon being ended repeat to your self at large and beware of charging your memory with worldly businesses and daily exercise your memory to retain some things for custom is a second nature and use makes masterdome A Rule to try all Doctrines by THE Scripture is the standard by which we are to try all Doctrines by it is the touchstone or test therefore we should maintain no opinion stifly till we have tried it throughly 1. Whatsoever doctrine doth advance the will of God as well as the grace of God which doth teach us what we should do for him as well as what he hath done for us that Doctrine is true 2. That doctrine that doth advance
over our heads or already fallen upon us Acts 16. 30 31 32. and 14. 23. 2. Chron 20. Ioel 1. 2 12. 16. There are three things to be considered about this extraordinary prayer 1. There is something to be considered before we enter upon it 2. There is something to be considered in this prayer 3. There is something to be considered after this prayer 1. Something to be considered before this extraordinary prayer 1. What our wants are either for soul or body our selves or others 2. What promises we have from God that he will give us such things 3. That we agree together to pray for these things with one tongue and one heart Mat. 18. 19. 4. Let us also for the keeping up our Faith consider what wonderful things prayer hath done it hath healed the sick and raised the dead unloosed chains and unlocked prisons and set the Saints free Act. 12. 5 7 11. 2. There are some things to be considered in prayer and they are four 1. That we call upon God in truth of heart Psal 145. 18. Psal 17. 1. 2. Beware of drilling out too much time in praying long prayers oftentimes deaden others affections it is good to pray brief and often as Christ did Matthew 26. 39 42 44. compared with Mat. 6. 7. 3. When we pray to one in the Trinity let us mind all three Father Son and Holy Ghost and sever them not 4. Let us be very importunate and earnest and servent and that we may do so consider the excellency of the things we ask and the necessity of them Rom. 15. 30. Psal 143. 6. Consider how did Daniel pray in the Lions den the three children in the fiery furnace Jonah in the Whales belly and Jeremiah in the dungeon and our Saviour Christ when he prayed and sweat drops of blood let us endeavour to pray so that he may turn our darkness into light our deadness into life our bondage into liberty and our weakness into strength 3. And lastly there be four things to be considered after prayer 1. Press after what we have prayed for in the use of all the means for the accomplishing or obtaining of those things Prov. 1. 2 4 5. 2. Hearken and listen what the Lord doth say as a man that doth knock at a great mans door he listneth to hear if any body be coming if not he knocks again and again c. 3. Expect and wait patiently for a full answer Psal 40. 1. I waited patiently for the Lord and he inclined unto me and heard my cry 4. Learn wisely to distinguish between delayes and denials and not take a delay for a denial Mat. 15. 21. to 29. Christ did delay the woman praying to him but not deny her and at last did give her more then she had asked Surely as prayer is the cry of our hearts to open all our necessities unto God Lam. 2. 19. So it is also the key of the Lords treasury and to obtain the mercies from him that we need so we pray in the name of the Son by the help of the Spirit according to his will with understanding reverence humility and fervency faith love and perseverance Of the necessity of praying SOme men are very apt to say it is of no use to pray unto God seeing he both knoweth what we need either for his glory or our good and hath determined what to bestow upon us but let me tell them that say so that as God hath fore-appointed all necessaries to be given us so hath he also appointed the means whereby they should be brought to pass whereof prayer is a chief means as appears Ezekiel 36. 37. compared with Mat. 7. 7. Prayer is a means to recover our peace and to nourish our communion with our God Dan. 9. Phil. 4. 6 7. John 17. Surely such as have least care and make least conscience of calling upon God have least acquaintance and acceptance with him Psal 14. 4. Prayer is a Key to open the storehouses of all Gods treasury unto us as by knocking we enter into the place we desire to go unto so by prayer we obtain those things we need prayer is as a hook to reach those things that are above our reach and to put by those things that stand in our way in a word it is so necessary as without it the use and the enjoyment of the things we have is unlawful 1 Tim. 4. 5. For as if we take any thing that is our neighbours without asking him leave we are accounted thieves So to take any thing of Gods whose all things are without asking them at his hand is felony Ier. 10. 25. He will pour out his fury upon the families that call not on his Name that is upon those that do not acknowledge the Soveraignty of God by seeking unto him in prayer See Psal 79 6. The Posture or Gesture to be used in prayer VVE should use such holy behaviours and comely gestures of body as are beseeming the Majesty of God with whom we are to deal and in whose presence we are and as becometh so holy an exercise which we have in hand namely such gestures as may best express and increase our reverence humility and fervency as the bowing of the knees Ephes 3. 41. Lifting up of our hands and eyes to heaven Lam. 3. 41. Iohn 17. 1 c. Which yet are not alwayes or absolutely necessary Luke 18. 13. The Publican stood afar off and prayed the main thing is to have the heart lifted up to God Psalm 25. 1. and 143. 8. and the knees of our hearts bowed before the Lord Phil. 2. 10. In a word it is said that Christ looked up to heaven and prayed Paul kneeled down the gesture should be such as doth express the reverence of the heart and that gesture to be used in prayer which doth most quicken and help the duty Some gestures bring dulness and indiposition others makes the body more fit for prayer use that which doth most quicken Of the place where we are to pray Quest WHere must we pray Answ Generally in all places 1 Tim. 2. 8. I will that men pray every where lifting up holy hanâ—s without wrath and doubting for Christ is every where present before us Mat. 18. 10 The publike place sometimes is most convenient sometimes the private Mat. 6. 6. And sometimes there is the sudden lifting up of the heart unto God as occasion is without gesture in any place or company Nehem. 2. 4. So then prayer may be either publike or private and in both places either ordinary or extraordinary Acts 6. 4. 1 Tim. 2. 12. Acts 10. 4. Ionah 3. 6. Of the time in which we are to pray THe time in which a Christian is to pray is laid before us 1 Thes 5. 17. pray continually So Luke 21. 36. Watch therefore and pray alwayes Luk. 18. 1. This parable spake he unto them that men ought alwaies to pray and not to faint either suing for mercies or waiting
for answers or rendring praise for mercies received Psal 5. 3. Luk. 2. 37. The motives to encourage us to pray PRayer is a jewel of grace bequeathed by Christ unto us Luke 11. 2. Again it is the hand of Faith the Key of Gods treasury the souls Solicitor the hearts armour-bearer the minds interpreter Mat. 7. 7. Ephes 6. 18. It procureth all blessings preventeth all curses 2 Chron. 7. 14. Further it sanctifieth all creatures that they may do us good 1 Tim. 4. 5. seasoneth all crosses that they can do us no hurt 2 Cor. 12. 18. Lastly it keepeth the heart in humility the life in sobriety strengthneth all graces overcometh all corruptions subdueth all temptations maketh our duties acceptable to God our lives profitable unto men and both life and death comfortable to our selves Act. 9. 11. Ephes 6. 18. Iude 20. Acts 4. 24. What shall I say more for our encouragement to pray unto God but only this consider and that seriously the Lord is never worse but many times better then his word Solomon did only ask in prayer for wisdom 1 King 3. 11 12. And the Lord gave him more wisdom then he did ask and riches and honour to boot Again we read 1 Sam. 1. Hannah prayed but for a son and the Lord gave her a son and a Prophet too for her son Samuel was a great Prophet So again for our encouragement to pray we read Gen. 17. That Abraham prayed saying Oh that Ishmael might live before thee ver 19. And God said Sarah thy wife shall bear thee a son indeed and thou shalt call his name Isaac and as for Ishmael I will answer thy prayer and make of him a great Nation ver 20. Again we read that Jacob prayed Gen. 28. 19. and said O Lord if thou wilt give me raiment to put on and bread to eat thou shalt be my God and the Lord gave him all that he desired and much more Gen. 32. 10. For with my staff said he came I over this Jordan but now I am so exceedingly encreased in goods that I am become two bands See Gen. 33. 4 5 6. Again we read Mat. 18. 24 26. Of one that was in debt ten thousand talents and the mony being demanded the debtor desired but dayes of paiment and the Lord forgave him the whole debt ver 27. Shall I crave leave to instance only in one more then consider that place Acts 3. 3 4 5 6 7 8. A certain man lame from his mothers womb asked an alms of Peter and Iohn and they gave him a mercy above and beyond what he asked yea a mercy to him worth more then the whole world they healed him of his lameness insomuch that he leaped and rejoyced and praised God ver 8. The means to be used to obtain the gift of prayer FIrst labour to get some true feeling of thy misery for sense of misery breeds desires of mercies Mat. 15. 22. when the soul panteth most the heart prayeth best and increase in knowledge that the head may guide the heart 1 Cor. 14. 15. For what we know is worth the having we will not lose for want of asking Pray for the Spirit of Prayer which helpeth and healeth our infirmities and teacheth us both for manner measure and matter to lay open all our necessities Rom. 8. 26. Luke 11. 13. Of the Lets and hinderances of prayer THe sensuality of the men and women living in pleasure drowning all their desires in delights and their prayers in pleasures 2 Tim. 3. 4. These men are lovers of pleasure more then lovers of God and therefore pray not to him Another hinderance is that state of stupidity of worldlings that think they have no need of praying but of carking and caring toyling and moyling in the world Luke 12. 17 18. Phil. 3. 19. Who mind only earthly things Again roving imaginations inordinate affections dulness of spirit weakness of Faith coldness in feeling faintness in asking weariness in waiting too much passion in our own matters and too little compassion in other mens miseries Mar. 9. 24. Isa 38. 13 14. Several sorts of Prayer never answered 1. HE that prayeth and yet regardeth iniquity in his heart the Lord will not hear his prayer Psal 66. 18. If I regard iniquity in my heart the Lord will not hear my Prayer 2. He that prayeth and yet hateth to be reformed drawing neer with the lips but having his heart far from him Isa 29. 13. 3. Those that pray and yet turn their â—ars from his precepts he turneth away his ears from their prayers Prov. 28. 9. 4 Those that pray and yet continue in unbelief their prayers shall not be answered Jam. 1. 7. letnot that man so much as think he shall receive any thing from the Lord. 5. Those that pray and yet continue in senseless impiety so that the cry of our sins unrepented of drowns the voice of their prayers Zech. 7. 13. 6. Those that would neither hear nor answer God when he called and cried unto them see Prov. 1. 24. 28. Mich. 3. 4. 7. When we either cause or suffer the afflicted to cry without hearing the Lord hearing us cry in our afflictions without helping Gen. 42. 22. How many wayes doth the Lord answer the Prayers of his people 1. HE doth answer many times in giving the very thing we ask So Solomon did ask wisdom and the Lord gave it So Hanna prayed for a Son and the Lord gave her a Son So also Acts 10. 30 31. Dan. 9. 19 20 21. Acts 12. 13 14. 2. The Lord doth answer the prayers of his people in giving them faith to believe and patience to wait the Lords leasure till he doth give the mercy prayed for So Heb. 5. 7. 2 Cor. 12. 8 9 10 11 12. 3. The Lord doth many times answer our prayers although he doth not give us the very thing we ask but a better in the room of it Gen. 17. 18 19. Psalm 35. 13. 4. He doth answer our prayers many times in giving as full Satisfaction to the soul in the absence of the mercy prayed for as if it had received it Hab. 2. 3. Another stanning Ordinance of the Gospel is thanksfiving or Singing of Psalms and Spiritual Songs making melody to the Lord in our Hearts PRaise or thanksgiving is a reverent acknowledgement of his mercies the heart being cheared with some taste of his goodness acknowledgeth all to come from his mercies goodness wisdom and power which makes the Soul as in Psal 32. 11. to rejoice in the Lord and to shout for joy Psal 107. 8 15 21 31. O that men would therefore praise the Lord for his goodness and for his wonderful works to the children of men This is to be done with the Spirit and with understanding 1 Cor. 14. 15. As prayer and petition ariseth from the feeling of our miseries so doth praise from feeling of Gods mercy petition beggeth what we want and praise acknowledgeth what and wheuce we have it Rev. 15.
strength of the Spirit that is if they be not purely believingly and affectionately and understandingly performed Some objections I have met with as to the manner of the performance of this duty Obj. 1. But if it be granted that Psalms c. are to be sung what warrant have we to sing them in meeter and if you have no warrant in the word for such a practise then is it a meer tradition and invention of men nothing ought to be practised in the worship of God but what is warranted by the word of God Answ I answer First that if the Psalms as they are pen'd and recorded in the book of Psalms can be sung so as the Church may be edified and confusion avoided I should judge it an exercise very suitable to the mind of God wherein my spirit would very freely concur provided that such Psalms be sung which contain matter of praise unto God I have been hitherto of opinion that the Church ought to sing Psalms in such a way as they can be sung by them which hitherto hath been found to be in the way of meeter provided that the putting of them into meeter doth answer but not obscure and destroy the Sense and mind of the Holy-Ghost as they are left upon record unto us Now lest the pleasantness of the voice or tune should more affect the ear then the Spirituality and soundness of the matter the heart the Apostle doth caution them that they so sing as that they make melody in their hearts unto the Lord that their hearts be affected and ravished as it were with that which their tongues do utter before the Lord this is that singing with grace in our hearts Col. 3. 16. If we are offended with meeter because there will be some variation or change of words from what they are in the Psalms upon record though they agree never so much with the sense of the Spirit of God in them then may we also be offended with our Bibles and lay them aside because one Bible differs from another very much in the translation as we may find if we compare one reading with another and yet duly weighed and considered the sense is the same and the mind of the Holy-Ghost may be understood in either Ob. But singing of Psalms and Hymns must be by an immediate gift of the Spirit as may be gathered from 1 Cor. 14. 26 c. to sing a Psalm or hymn already penned savoureth too much of formality and customariness which ought to be avoided in the Church of God Answ That in 1 Cor. 14. is a reprehension of some disorders amongst them in the worship of God and proves nothing at all that the singing of a Psalm or hymn must be by an immediate gift of the Spirit extemporary and without forethought or premeditation at all How is it then brethren when you come together every one of you hath a Psalm hath a Doctrine c. One having made choice of a Psalm he would sing another he would declare a Doctrine and that at the same time in much confusion and disorder to the disturbance of the Churches peace therefore he reprehends them for so doing and cautions them also that all things be done to edifying but we must be sure the Psalm or Hymn for the matter is sutable to the state and condition of the Church and that there be a sutableness in our spirits to utter it before the Lord c. Of the Ordinance of Baptism another standing Ordinance of the Gospel THat Baptism with water is an Ordinance still in force is so plain and clearly held forth in the Scriptures that I hear none deny it unless it be the erroneous Quaker and the voluptuous Ranter together with a few new upstart wantons that cast Gods Ordinances behind their backs I shall reduce all I have to say to this Ordinance of God to these two heads 1. We shall speak something to the essence of this Ordinance 2. To the exercise of it 1. To the essence of it the Ordinances of the Gospel whereof this of Baptism is one doth not differ from the Ordinances of the Old Testament in respect of the Author which is the same God the substance Christ the receivers the people of God which are in both the same but of continuance evidence and easie performance and efficacy in all these the Ordinances of the New Testament have the greater preheminence 2 Cor. 3. 9. This Ordinance of Baptism was brought into the Church at the command of God Iohn 1. 33. by the Ministry of Iohn therefore called his Baptist Mat. 3. 1. afterwards this Ordinance was sanctified and confirmed by our Saviour Christ himself being Baptized by John Mat. 3. 13. and after all this he gave commission to his Apostles and Ministers to continue the same in his Church unto the end Mat. 28. 18. Mark 16. 15 16. That the washing of the body by water is essential to this Ordinance will appear Ephes 5. 26. and that the party be Baptized in the name of the Father Son and Holy-Ghost Mat. 28. 19. 2. The exercise of Baptism is abundantly held forth to us in the Scriptures of truth where we have example one upon another As there is first our birth in Christ and secondly our nourishment after we are born so the Lord hath appointed two seals or two confirming Ordinances the one sealing our regeneration entrance and ingrafting into Christ the other sealing our perseverance and growth in Christ as in the bodily life we see that we need no more but to be born and then to have this life preserved the Ordinance of Baptism sealeth the first and the Lords Supper the second so then Baptism is an Ordinance of the New Testament by the washing of water Ephes 5. 26 representing the powerful washing of the blood of Christ 1 Cor. 6. 11. Heb. 10. 22. and so sealing our regeneration or new birth and entrance into the Covenant of grace and our ingrafting into Christ and into the body of his Church John 3. 5. Tit. 3. 5. Act. 8. 27. Here let the Reader take notice of the similitudes between the sign and thing signified 1. Water is a necessary element the natural life of man cannot be without it and the blood of Christ is as necessary to the spiritual life of the soul 2. Water is a comfortable element the thirst of the body cannot be quenched but by water So the thirst of the soul cannot be quenched but by the blood of Christ Joh. 4. 13. 3. As water is necessary and useful so it is a free element a cheap element easie to come by without cost so is the blood of Christ Isa 55. 1. O he that thirsteth come and drink freely 4. As it is necessary useful and comfortable and free so it is a common element none are barred from it any may go to the river and drink So the blood of Christ is offered to all rich and poor high and low none can say I
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
7. Of the Springs of Assurance 8. Of the impediments of assurance 9. Of the evil of doubting or want of Assurance 10. Many think they have Assurance and have it not 11. Many reasons wherefore the Lord doth not give Assurance speedily 12. Very hard to recover assurance if once lost Of the nature of Assurance what it is ASSurance is a certain sweet motion of the soul steadily resting upon the mercy of God through the merits of Christ with an unshaken expectation of all that is promised this assurance in Scripture hath several denominations which I shall speak to under the next head Or assurance is a victorious conclusion against the strength of doubting whereby the mind of a believer is certained and perswaded and upon good grounds setled concerning his personal interest in Christ and all his benefits Assurance conquers our doubtings answers our arguments clears our evidences unto the soul against the many suspitions which did arise that Christ doth indeed own it that he is the Saviour thereof c. This assurance is called sometimes full assurance of understanding Col. 2. 2. Sometimes called full assurance of hope Heb. 6. 11 12 19. Sometimes full assurance of Faith Heb. 10. 22 So that faith and hope do contribute their influence to the making up of full assurance sometimes this is called boldness Heb. 4. 16. Importing an undanted yet humble and dutifull looking God in the face sometimes full assurance when faith acts strongly without staggering through unbelief Whether Assurance be attainable in this life 1 John 5. 13. THese things have I written unto you that ye way know that ye have eternal life Heb. 6. 18. God hath given us his Oath his word his seal that our consolation may be strong and that our salvation may be sure 2 Cor. 5. 1 2. We know that if our earthly house of this tabernacle were dissolved we have a building an house not made with hands eternal in the heavens Solomons Song 2. 16. My beloved is mine and I am his I am his by purchase and I am his by conquest I am his by donation and I am his by election and I am his by Covenant and I am his by marriage Isa 63. 16. doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our Father and our redeemer Rom. 8. 38. Paul saith that nothing could separate him from the love os Christ 2 Pet. 1. 10. Give diligence to make your calling and election sure therefore we see it is attainable and our duty to make it sure c. Of the several sorts of Assurance THere are degrees of assurance some more weak some more strong there is an assurance and a full assurance God in his word doth exhort Christians to strive after assurance yea full assurance yea the riches of full assurance and no doubt that not only Paul but many a good Christian can say sometime or other I am verily perswaded that Christ loved me and gave himself for me Assurance hath many denominations in the Scriptures according to its degrees sometimes it is called a perswasion Rom. 8. 38. Sometimes boldness Eph. 3. 12. In whom we have boldness which doth import an undanted yet humble and dutiful looking God in the face Sometimes it is called full assurance Rom. 4. 2. That is when faith doth act strongly without staggering through unbelief This is called sometimes full assurance of understanding Col. 2. 2. Sometimes full assurance of hope Heb. 6. 11 18 19. And sometimes full assurance of Faith Heb. 10. 22. For Knowledge Faith and Hope do all contribute their influence to the making up of full assurance many Christians have some degree of assurance who think they have not and many have no assurance at all who yet pretend thereto most of all Of the trials of assurance AS Surance may be brought to the test and tried by 1. The qualification of the Subject assured 2. Or by the grounds or cases of assurance 3. Or by the fruits and effects of it we are not to let the reall interest of Christ to hang hovering and in dispute but to determine them by particular and personal evidence 1. True assurance doth support and comfort the heart in deepest tribulation as we may see in Job and Paul 2. True assurance doth make a man of a Godlike disposition easie to be intreated ready to forgive abundant in goodness it makes a man study the good of others wherein he may strengthen the feeble and comfort the dejected and inrich the impoverished and recover the seduced and inlarge the streightned and build up the wasted 3. True assurance puts the soul a work upon self-purifying 1 John 3. 2 3. 4. True assurance doth make the soul incomparably to prize communion with God and Jesus Christ Can 2. 6 7 16 17. Compared with Cant. 3. 1. to the 6. 5. True assurance doth engage those that have it to serve and honour God Josh 1. 15. God assured Joshua that he would neverleave him nor forsake him Joshua upon this resolves that he and his house would serve the Lord c. To make out after and endeavour for assurance is our duty WE are bound to draw near unto God in the full assurance of Faith Heb. 10. 22. 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure but 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 certain 2 Cor. 13. 5. Examine you selves whether ye be in the faith prove your selves c. Consider farther that although the enjoyment of assurance makes most for our consolation yet the living upon Christ purely in the want of assurance makes most for his exaltation he is happy with Thomas that believeth upon seeing and handling but thrice happy are those that believe when they do nor see John 20. 29. Faith can make a soul submit in a cross but it is assurance which makes the soul to rejoyce and triumph Of the benefits of assurance and many arguments to perswâ—de us to make out after it 1. THE want of it doth hinder thankfulness 2. Assurance will settle a soul upon Christ 3. Assurance will sweeten all other blessings to us 4. Assurance will put us upon all kind of duty 5. Assurance will ease a man of the world and mount the soul above it 1. The want of it doth hinder thankfulness We cannot give God hearty thanks whilst we are doubtfull of our particular interest in Christ this man cannot thank the Lord from his own Soul for giving his Son Jesus Christ seeing he doth doubt of his interest in him he cannot thank God for pardon of sin seeing he doth doubt whether they be pardoned or no see Psal 103. 1 2 3. 2. Assurance will settle a soul upon Christ and cause him to lie down and sleep in
Creator the Gospel commandeth us to worship him in Christ as our Saviour the Law like Pharaoh requires brick but allows no straw the Gospel both allows strength and supplies Rom. 10. 5 6 8. But yet as the Law saveth us not without the Gospel so the Gospel saveth us not without the Law which directeth us in our duty both to God and man Deut. 5. 32. At the giving of the Law the mountain burned the trumpet sounded the people fled and Moses trembled and all this to teach us that we should be very careful to perform obedience to the same Object What was the Ceremonial Law Answ It was that which did prescribe orders for direction in rites of outward worship only shadowing the grace of the Gospel Heb. 10. 1. But the substance of this Law being come those shadows are utterly abolished by the death of Christ and therefore the use of them now would be a kind of denyal of his death Quest What was the Judicial Law Answ That wherein God appointed a form of civil government of the Common-wealth Now this Law is not utterly revoked and abolished by Christ for he came not to over-turn any good government Quest What is the Moral Law Answ That which commandeth perfection of godliness and righteousness and directeth us in our duties both to God and man Deut. 5. 32 12. 32. Quest Are not we delivered from this Law by the means of Christ Answ From the burden of the Law exacting in our own persons perfect obedience and from the curse of the Law due unto disobedience we are delivered by Christ Gal. 3. 10 11 12 13. but from the commandment as a rule of life we are not freed Jam. 2. 8. For the Law doth lay a charge upon all the powers of the soul viz. First it doth charge the understanding to know every duty even all the will of God it chargeth the judgement to discern between good and evil it chargeth the memory to retain it it chargeth the will to chuse the better and to leave the worse it chargeth the affections to love those things that are lovely and to hate things that are uncomely Of the ten Commandments THe ten Commandments are divided into two tables Deut. 4. 13. and 10. 1 4. Which Chirst called the two great Commandments Mat. 22. The four first do contain our duty to God and the six latter our duty to man The first commandment is Thou shalt have no other Gods before me This commandment directs us to the choice of the true God and the entertaining him in all our thoughts in which there are nine things enjoyned and three things prohibited or forbidden 1. Knowledge Joh. 17. 3. 2. Remembrance Eccles 12. 1. 3. Love Deut. 6. 5. 4. Trust Prov. 3. 5. 5. Hope Psal 146. 5. 6. Fear Isa 51. 12 13. 7. Humility Mich. 6. 8. 8. Patience Lam. 3. 39. 9. Obedience 1 John 5. 3. Things prohibited or forbidden in this first commandment 1. Atheism Heb. 11. 6. 2. Heresie Tit. 3. 10 11. 3. Apostacy Heb. 10. 26. The second Commandment Thou shalt not make to thy self any graven Image nor the likeness of any thing that is in heaven above or in the earth beneath or in the waters under the earth thou shalt not bow down to them nor worship them Exod. 20. 4 5. This second commandment layes before us the solemn worship that is to be performed unto God without images and ceremonies This second commandment doth prohibit seven things and enjoyn six things four ordinary two extraordinary The things prohibited or forbidden are these seven 1. Idolatry Psal 97. 7. 2. Will-worship Col. 2. 23. 3. Superstition Act. 17. 22 4. Traditions Col. 2. 8. 5. Schism 1 Cor. 11. 18. 6. Witch-craft Exod. 22. 18. 7. Confusion 1 Cor. 11. 21. Things commanded and enjoyned in this second commandment are first ordinary secondly extraordinary First ordinary Extraordinary 1. Prayer 1 Thes 5. 17. 2. Preaching Mal. 2. 7. 3. Seals or Sacraments 4. Discipline Mat. 18. 17. 5. Fasting Lev. 23. 19. 6. Feasting and thanksgiving Ester 9. 22. The third Commandment is this Thou shalt not take the name of the Lord thy God in vain for the Lord will not hold him guiltless that taketh his name in vain Exodus 20. 7. This third commandment doth inform us how we should glorifie God aright in the actions of our common life without swearing or blaspheming This third commandment doth prohibit four things and enjoyn five things The things forbidden or prohibited are 1. Oaths Jer. 4. 2. 2. Vows Numb 30. 2 3. Lots Prov. 16. 33. 4. All unreverent and unholy use of his name and prophaning of his titles properties actions and Ordinances either by mouth or action Lev. 21. 32. Mal. 1. 6 12. Things commanded or enjoyned in the third commandment in the sanctifying of God 1. His names Deut 28. 15. 2. Attributes 1 Pet. 3. 15. 3. Word Psal 50. 16 17. 4. Works Psal 58. 10 11. 5. Religion Ephes 4. 1. The fourth Commandment is this Remember that thou keep holy the Sabbath day Exod. 20. 8 9 10 11. This fourth commandment doth inform us of a certain day set apart for Gods service as the Sabbath or Lords day This fourth commandment doth prohibit certain things and enjoyn many other things Things prohibited 1. The making of it a common day Neh. 13. 15 2. Vain speech about wordly things Isa 581. 3. 3. Idleness feasting pastimes Exod. 32. 6. 4. The doing that on the Lords day which is no day lawful Mar. 3. 4. Ezek. 23. 37 38. 5. The imploying others in worldly business Things commanded or enjoyned to be done on that day 1. Hearing and reading the word Luk. 4. 16 22. Act. 13. 14 15. 2. Prayer and singing of Psalms 3. Visiting and relieving the sick 4. Examining our selves and those that belong to us 5. Catechising our families The fifth Commandment runs thus Honour thy father and thy mother that thy dayes may be lâ—ng in the Land which the Lord thy God giveth thee Exod. 20. 12. This commandment layes before us the duties we owe one to another in regard of our particular relation unto such as are our superiors inferiors and equals In a word the fifth commandment presents us with the duty of 1. Magistrates 1 Tim. 2. 2. 2. Ministers 1 Pet. 5. 2. 3. Parents Ephâ—s 6. 4. 4. Masters Col. 4. 1. 5. Husbands Ephes 5. 25. 6. Noble and rich 1 Tim. 6. 17. 7. Aged Tit. 2. 2 4. 8. Subjects Rom. 13. 1. 9. People Heb. 13 17. 10. Children Ephes 6. 1. 11. Servants 1 Pet. 2. 18. 12. Wife Ephes 5. 24 33. 13. Poor 1 Sam. 25. 8. 14. Young Lev. 19. 32. The sixth Commandment runs thus Thou shalt not murder Exod 20. 13. This commandment layes before us our duty in the preservation of mens persons and living in peace and meekness In this commandment there are five things forbidden and four things enjoyned The things forbidden are these and such like 1. Unjust anger
that hath sinned it will cost him more grief sorrow heart-breaking and soul-bleeding before conscience will be satisfied comfort restored evidences cleared and pardon in the court of conscience sealed for God can look sowrly and chide bitterly and strike heavily even where and when he loves dearly a soul may be full of holy affection when it is empty of divine consolation there may be true grace where there is not one drop of comfort nor one dram of joy Of Sin in Sentences MOst men are fallen into sin as if there were no God to punish them no justice to condemn them no hell to torment them That man shall be a slave to sin that will not avoid the occasions of sin It is impossible for that man to get the conquest of sin that plaies and sports with the occasions of sin It is better to be kept from sin then to be cured of sin as it is better to be kept from a disease then to be cured of that disease the greatest sinners shall be the greatest sufferers Sin shall never be our bane if it be our burden sin doth intice us to that which is against Gods holiness as well as against our happiness There is no sin little because there is no little God to sin against There is many a one full of sinful corruption that shews it not for want of occasion but the more grace thrives in the Soul the more sin dies in the soul Sin may break our Communion but not our Union with God Every sin doth put God upon complaining Christ upon bleeding and the spirit upon grieving and so men go on from folly to folly till they be ripe for eternal misery Of doing or practising in Sentences WE should spend our and time pains about that which will make us live happily die comfortably and raign eternally It is not knowing man nor the talking man nor the reading man but the doing man that at last will be found the happiest man Therefore no danger or difficulty should hinder a Christian from his duty for if our knowledge be not turned into practise the more knowledge we have the more miserable shall we be We should be thankfull under mercies faithfull in our places humble under divine appearances and fruitfull under pretious oâ—dinances For he that thinks himself too good to be ruled by Gods word will be found too bad to be owned by God To reward good for evil is divine to reward good for good is humane to reward evil for evil is brutish but to reward evil for good is devilish we are apt to have two eyes to behold our dignity and priviledges and not so much as one eye to see our duty and services Of the Riches Honour and Glory of the world in Sentences A Man may be great and graceless with Pharaoh honourable and damnable with Saul rich and miserable with Dives A man may have enough of this world to sink him but he can never have enough to save him though good Christians have here but little in possession yet they have a glorious kingdom in reversion It is better to be gracious then great inwardly holy then out wardly happy for the best mans honour is as glass bright and brittle and evermore in danger of breaking the things of this life are not so absolutely given us but that God retains still a right to it and an interest in it and may demand it when and how he please Of the Devil and his temptation in Sentences THE Devil aims principally to make us walk sinfully that so we might live uncomfortably If Satan be alwaies roaring we should be alwaies watching for though Satan cannot rob a Christian of his crown yet he will endeavour to spoil him of his comfort It is not Satans tempting but our consenting not his inticing but our yielding that makes temptation sinful Therefore let us not yield to Satans temptations who hath the worst name and the worst nature of all created creatures our carnal security is his opportunity and he that would not be taken with Satans devises let him make present resistance against Satans first motions Of assurance of Salvation in Sentences A Ssurance is a salve for every sore and a remedy for every malady a Christians anchor at sea and his shield at land a staff to support him a sword to defend him and a pavilion to hide him Assurance makes heavy afflictions light and long afflictions short and bitter afflictions sweet God hath made an everlasting separation between sin and peace sin and joy sin and assurance if sin and our souls be one God and our souls must needs be two He that will get assurance must mind his work more then his wages for assurance is heavenlywages that God gives not to loiterers but to the ingenious labourers Though no man merits assurance by his obedience yet God usually crowns obedience with assurance That soul will never attain to any settled assurance of Salvation that builds his hopes upon a sandy foundation We cannot distrust our selves too much nor trust Christ too much It is one thing for God to love a soul and another thing for God to assure that soul of his love A man may be truly holy and yet not have assurance that he shall be eternally happy God writes many a mans name in the book of life and yet not let him have assurance of it till the hour of death assurance is a mercy too good for most mens hearts a crown too weighty for most mens heads It is the best and greatest mercy and therefore God will only give it to his nearest and dearest friends As faith is often attended with unbelief and sincerity with hypocrisie and humility with vain glory so is assurance with fears and doubts Divers knotty questions answered and seeming contradictions in the Scripture reconciled and many Scruples of conscience removed VVE read 1 John 3. 16. we ought to lay down our lives for the brethren Quest In what cases may we hazard or lay down our lives for the brethren Answ 1. A private Christian may adventure his life for publike persons Rom. 16. 3 4. Greet Priscilla and Aquila my helâ—ers in Christ who have for my life laid down their own necks unto whom not only I give thanks but also all the Chruches of the Gentiles 2. A man may warrantably adventure his life if need require for a multitude that they may be preserved from destruction so Moses Exod. 32. 31 32. so Paul Rom. 9. 3. compared with Phil. 2. 17 18. 3. One publike officer may hazzard his life for another of more concernment in the Church as Epaphroditus a Pastor of the Philippians for Paul an Apostle Phil. 2. 30 c. We read in many places of Scripture that it is the duty of every man to believe and we find in other Scriptures that God is the Author of Faith and without him we cannot believe John 5. 40 44. Q. Why doth God promise eternal life to those that
prayers and resolutions This doth add perjury to our Iniquity Quest Who are those that are nearest related one to another in this life amongst the sons of men Answ The members of Christ whether strong or weak high or low Religion puts men into the nearest Union and the most endeared Relations they who are united together in the blood of Christ are knit together in the strongest bands Quest Whether sin may be dying when in our own apprehnesion and in the apprehension of others it is rather increasing Answ Corruption may be then most enfeebled when in our own apprehension it is most enraged viz. A coal of fire glows most a little before it goes out and a candle burning into the socket gives a blaze even as it is going out a long dark night sometimes is most darkest a little before break of day the devil rageth most when he is nearest chaining up many a Fowl fluttereth most when his neck is broken or his head cut off Quest Seeing all men under heaven are either in the state of Nature or in the state of Grace how may we know who is in the state of Nature and who is in the state of Grace or what are the distinguishing Characters of the one and also of the other 1. A man in the state of Nature is one that doth live and walk in an open or secret course of sin contrary to the Scriptures and the light of Nature 2. He is one that doth live quietly and securely and contentedly in a secret state of ignorance 3. He is one that doth rest upon and glory in a form without a power 4. He doth in his judgement prefer and in his will deliberately chuse the things of this world before the things of Christ 5. He is one that doth contemptuously turn his back upon the Ordinances of God and tenders of Jesus Christ 6. He is one that is apt to persecute with his hand and revile with his tongue the people of God Phil. 1. 28. 7. He is one that will cloud and colour wicked practices with specious pretences devour widdows houses and for a pretence make long prayers 8. He is apt to be a great exactor of holiness upon others but he will do but little himself bind heavy burdens and lay them upon others c. 9. He is apt to be carefull in small matters and negligent in great things 10. And lastly a man may seem to make a great progress in Religion and yet be but in a state of condemnation viz. It is said of Simon Magus that he believed Act. 8. 13. It is said of Judas that he repented others did hear the word with joy and some partake of the heavenly gift and powers of the world to come and were sanctified Numb 24. 2 Balaam is said to have the Spirit of God and to have his eyes opened and to have heard the word of God and to have seen the visions of the Almighty so that he prophesied of the Kingdom of Christ ver 19. So Jam. 1. 26. If a man amongst you seem to be religious and bridleth not his tongue this mans religion is vain Quest What are the Characters of a true Christian by which I may be able to discern between him and a man in the state of nature Answ There are many external discernable Characters of a true Christian and there be also many internal evidences First there are many external Characters 1. He that doth see his interest in the promises he will let us know it by cleansing himself from all filthiness of flesh and spirit 2 Cor. 7. 1. 2. He that is a servant unto God will let us know it by his obedience to him Rom. 6. 16. 3. If you say that you are Christs sheep let it appear by your hearing his voice Joh. 10. 27. 4. If you say that you do abide in him let us know it by your endeavouring to walk as he walked 1 Joh. 2. 6. 5. If Christ hath dyed for you let us see it by your living unto him 2 Cor. 5. 15. 6. If you do know him so as to have an interest in him let it appear by keeping his commandments 1 Joh. 2. 4. 7. If you have received a Kingdom that cannot be moved let us see it by your serving him with reverence and godly fear Heb. 12. 28. 8. If you be the spouse of Christ let us know it by your enquiring after him Cant. 5. 6. 9. 9. If you be his Disciples let us know it by your love one to another Joh. 13. 35. 10. If you say you live in the spirit let us know it by your walking in the spirit Gal. 5. 25. 11. If you do abide in the true Vine let us know it by your fruitfulness Joh. 15. 5. 12. If you say that you are indeed Christs let us know it by your crucifying the flesh with the affections and lusts Gal. 5. 24. 13. If you are indeed planted in his house let us know it by your flourishing in his Courts Psal 92. 13. 14. If Christ hath chosen you to salvation let us know it by your sanctification of the spirit and the belief of the truth Ephes 1. 4. 15. If you say that you do live in his will let us know it by your doing his will 16. If you say that you have faith in Christ let us see it so appear by its works Jam. 2. 18. 17. Who is a wise man amongst you all and endued with knowledge let him shew out of his good conversation his works with meekness and wisdom Jam. 3. 13. Quest But are there not some things in a Christian that cannot be in an hypocrite if so pray let me know what they are Answ There are some flowers that grow not in natures garden and some pearls that are not to be found in the worlds field and some precious things in a true Christian that were never found in a cast-away viz. 1. A true Christian indeed will mourn in secret confess to God and judge himself for those sins that no man can spot him for his greatest and hottest conflicts are against inward pollution obvious only to the eye of God and our selves 2. A true Christian indeed doth as earnestly desire to have his sin purged as pardoned and himself fitted to do or suffer for the name of Christ 3. He doth loath hate and abhor and refrain sin from a right principle to a right end and so in his heart saith with Joseph how shall I do this evil and sin against God 4. He is willing to be searched be any Christian in any thing and many times he entreats the Lord to search him Psal 139 23 24. 5. He labours in all duties and services to approve his heart to God 6. In respect of the general bent and srame of his heart subjects to Christ 1. Freely and sweetly 2. Universally in one thing as well as another without any exception or reservation 3. This he doth constantly and unwearyedly at least in desire
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