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
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
differ in their defining it what it is yet in the essence or body of it they agree but before I can orderly come to speak of the several definitions that Christians give of it I must acquaint the Reader of the several sorts of love viz. there is a love natural c. and a love sinful c. and there is a love spiritual 1. There is love of pitty as in a Father to a sick and vitious son or one friend to another in misery or if you please there is 2. A natural love planted in the heart of man to love himself his children wealth and acquaintance Now the spiritual love that we shall speak of by and by doth set banks to the stream of natural love that it run not over either to over-love or over-grieve 3. There is a love of complacency So the Father is well pleased with an obedient son the husband with a vertuous wife the School-master with a towardly Scholar 4. There is a love of friendship when a man doth both honour and respect such and such good people and is so beloved of them again 5. There is a love of dependance when we love one upon whom all dependeth namely God whom also we love with a love of complacency and friendship being a full object free from all mixture of evil and altogether supernatural this supernatural love is that I intend to speak to and first of the nature of this love in which I shall take notice of the various judgements of many precious Christians in the definition of it although in the main they all agree 1. One saith it is an holy disposition of the heart arising from faith whereby we cleave to the Lord with a purpose of heart to serve him and to please him in all things 2. Another saith love is a grace wrought in the heart by the Spirit of God in perswading the party of Gods love to it and so the soul comes to love God because he did first love him 1 John 4. 19. 3. Others say it is a supernatural grace flowing from Faith instilled by God himself whereby through the mercy of God we see the great excellency of him and thereby are drawn to love and yield obedience to him 4. Others say it is an holy affection or act of the will or disposition of the heart whereby it cleaves or makes forward to some good that is agreeable to it self 5. Others say it is a spark of heavenly fire that puts all the affections into an holy flame Cant. 1. 7. Tell me O thou whom my soul loveth Isa 26. 9. With my soul have I desired thee yea with my spirit within me will I seek thee early He that planted the affections of love in our hearts may well call for his own and expect to gather the grapes of his own Vineyard Several sorts or kinds of Love BEsides what hath been spoken in the foregoing head there are several sorts and kinds of love as First there is a fleshly and carnal love which is altogether sinful Secondly there is a naturall ove as in a Parent to a child and one relation to another Thirdly there is a civil love such as one neighbour and friend hath to another Fourthly there is a religious love and that is twofold the one is subordinate to the other viz. First there is our love to God Secondly to his people as they bear his image First to God himself who is the very essence of love he is nothing else but love God is love neither should there be any thing beloved by us but as it either conveys love to us from him or else deaws up our affections to him there is also a love to our enemies required of us which we ought to be found in the practise of in obedience to the command of God and in love and pitty to their poor souls Mat. 5. 44. But that love that I shall treat of is that love spoken to in Scripture which is shed abroad in our hearts by the Holy Ghost Rom. 5. 5. Of the springs of Love how it is begotten and encreased in us THE Lord tells us by Paul Rom. 5. 5. That the Love of God is shed abroad in our hearts by the Holy Ghost he shews us that he loveth us that were of no worth and whilest we were in our sins that he dyed for us and then he doth shed the sense and feeling thereof abroad in our hearts whereby we come to taste and see how good and gracious the Lord is Psalm 34. 8. 1. Spring of love is this the Lord doth unveil himself a little to the soul whereby it sees his excellency viz. wisdom power riches beauty glory faithfulness and amiableness 2. Spring of love is this the soul having seen something of his excellency and so loves him not only because of that although he be most worthy of love but also because he hath cast his love upon us and so in the second place the soul comes to love Christ because he first loved us 1 John 4. 10 19. as fire begets fire so doth love beget love 3. Spring of love is this after the soul hath seen the worth of Christ and the love of Christ it comes in the next place to see that the love of all relations doth meet in the love of Christ and this doth raise up a Christian to love Christ with a supream love Love is as a Load-stone drawing the affections to love Christ as to one that is aimable and lovely famous and glorious spotless and matchless in his name in his nature in his offices in his graces in his gifts in his discoveries in his appearances in his Ordinances he is full of gravity majesty and mercy and glory he is the chiefest among ten thousand Cant. 5. 10. So the soul loves Christ for that incomparable goodness and natural sweetness that there is in him But others that see it not reject those gracious invitations reject the Kings Supper and think it strange that thou runnest not with him to the same excess of riot 4. Spring of love is this the Lord presents before the soul First his love in giving Christ Secondly the love of Christ in giving himself and this many times takes with a soul and makes it break forth in these or the like expressions O the love of God to sinners to give his son and not a servant his own son and not another his only son and not a second his only begotten son and not an adopted son that he should send and give him when he was not sought by us but freely given by him to us not friends but enemies c. In the next place consider the love of Christ in giving himself O how wonderful was his love to us it was not a love to the fallen Angels but to fallen man Oh what hath he undergone for us O that he that was equal with God should come in the form of a servant That he that the
heaven of heavens could not contain should be cradled in a Manger and from his cradle to his Cross his whole life was a life of sorrows Oh that the Judge of all flesh should be condemned the Lord of Life put to death that he that was crowned with honour and glory should be crowned with thorns That that face that was white and ruddy should be spit upon by the beastly Jews and that tongue that spake as never man spake should be accused of blasphemy That those hands that swayed the Scepter and feet that were as fine brass should be nailed to the Cross He was tempted by the Devil reviled by the High Priests branded for a Babler Wine-bibber and Sabbath-breaker and Blasphemer all this he suffered for us out of love to us shall we not love him his true love to us will be satisfied with nothing but love again This is another Spring of love Of the Tryals of Love how it may be known WE read 2 Cor. 2. 8. And to prove the sincerity of your love if the Lord will this shall be my work in few words to lay down those spiritual experimental signs of this sincere unfeigned fervent love 1. The first character of this grace of love is this true love will be satisfied with nothing but love again what doth all avail as long as we may not see the Kings face 2. Those whom we love we often think upon our thoughts fasten on them Psalm 139. 17 18. How precious are the thoughts of thee unto me O God how great is the sum of them when I awake I am still with thee So that sleeping or waking his mind runs upon him try thy love of God by this if thou think not often of God thou lovest him not but if thou canst not satisfie thy self with profits pleasures friends and other worldly objects but thou must turn other businesses aside that thou mayest daily think of God then thou lovest him 3. Those whom we love we will not willingly offend no bars are so strong as love Sooner will the servant offend his master the son his father the wife her husband the subject his Protector then him whom he spiritually loves Friendship binds faster then any authority Jonathan will offend his natural Father rather then his spiritual brother David Joseph will offend his mistress rather then his God c. 4. Those whom we love we acquaint with our grievances and lay open our miseries to their bosoms their counsel we ask and from them we look for help 2 Chron. 20. 12. Jehoshaphat being opposed by his enemies to whom comes he to complain to none but to God whom he loved to whom comes Hezekiah 2 Kings 19. 14 15. to complain against Rabshakeh and Sennacherib to none but to God to whom went David to complain of the bitter words of Cush the Benjamite to none but unto God whom he loves Psalm 7. 1. O Lord my God in thee do I put my trust save me from all them that persecute me c. 5. Those we love we take any small token kindly from them a pin from a friend is more esteemed then a pound from an enemy 6. Those whom we love we are willing to suffer or endure any thing for Iacob Gen. 29. 20. endured a tedious service for Rachel and it seemed but a few daies to him because he loved her so Pauls love to Christ made him not care for the passionate speeches nor affectionate tears of his friends he loved Christ more then either of them Acts 21. 13. compared with Iohn 21. 15. 7. Those whom we love we can bear any thing that comes from them we can endure their reproofs and their corrections the child can be contented to be struck by the Father that would not not take a blow of another Psalm 39. 9. I was dumb I opened not my mouth because thou didst it 8. That love that we bear to the people of God is a sure token of our love to God the image of God is graven in them and they that love God love those images of him that himself hath stamped and the more like they are to God the more they love them But not to love them is delivered as a note of the children of the Devil 1 John 3. 10. He that loveth not his brother is not of God 1 Iohn 4. 7. He that loveth not his Brother abideth in death See 1 Iohn 4. 20. 9. Those that we love we shall be often speaking of and praising them Psalm 47. 6. As he abounded in love to God so he abounded in praising him Sing praises to God sing praises sing praises to our King and see ver 7. What shall I say more doth thy heart stir after Christ art thou sick of love grieved if he be absent glad if present art thou very diligent to obtain the thing beloved love cannot abide delaies but would presently enjoy the thing loved love desires no wages but love again true love will constrain you to please him and put such necessity upon you to obey him that you cannot chuse but do it in some good measure 2 Cor. 5. 14. 10. And lastly with the love of God is alwaies joyned the hatred of sin Revelat. 2. 6. Thou hatest the deeds of the Nicolaitans which I also hate The love of God and the love of sin cannot dwell intensively at the same time in the same heart for the love of the one will prove the hatred of the other Mat. 6. 24. Jam. 4. 4. So love to God casts out servile fear 1 Iohn 4. 18 19. there is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not â—â—de perfect in love love casteth out a sinful servile slavish fear whereby we slavishly fear either God or the creature Rom. 8. 15. Mat. 10. 28. this is the fear that true love casts out 1. Is this love of God shed abroad in thine heart by the Holy Ghost hast thou an experimental taste of Gods love Rom. 5. 5. 2. Hath this love of God effectually regenerated and renewed thee by the Spirit Titus 3. 4 5 6. 3. Hath this love of God adopted thee that thou art numbered amongst the sons of God 1 Iohn 3. 1 2. 4. Hath this love of Christ satisfied thee and made thee holy Col. 3. 12. 5. Hath this love of Christ brought thee to live the life of Faith Gal. 2. 20. 6. Doth this love of God and Christ sweetly constrain and even compell thee to be cheaâ—â—ully serviceable to him in thy place and calling 2 Cor. 5. 13 14 15 16. Of the Properties of this true Love 1. WHere there is love to God and faith in Christ it makes the soul long for and earnestly desire the appearing of Christ 2 Tim. 4. 8. There is a Crown of righteousness laid up for all them that love his appearing as when we love any we love their presence It is true sometimes good men are afraid to die
but it is because they would be better fitted for their Bridegrooms coming besides the best have flesh as well as Spirit c. 2. Another property of love is this Love delighteth to speak well of the party beloved David abounded in love to God and therefore could never satisfie himself in speaking of and praising him Psalm 105. 3. Love is bountiful and seeks not its own as doth abundantly appear in this blessed portion of Scripture 1 Cor. 13. 4 5. 4. Another property of love is this it will put the whole man to work for the party beloved Memory Will Affections Tongue and Hand and all will fall to work when others stand frozen and benummed surely the heart that loves Christ is still drawing nearer and nearer to him aspiring towards heaven and thriving in the work of grace 5. And lastly love commandeth the affections of anger and fear it moderates the one and regulates the other What shall I say more of the properties of this love he that hath this love of God shed abroad in his heart doth look upon Christ as the chiefest among ten thousand and so speaks good of his name Psal 34. 8. O taste and see that the Lord is good c. In a word a soul comes to love him for himself because he is the object of love And so this man grieves when he is either dishonoured or slighted Of the motives or inducements to perswade us to get into and grow up in this Love THE motives to perswade us to make out after this love may be drawn from either the benefits that we shall get by it or from the hurt or danger in neglecting it To begin then with the last first 2 Cor. 16. 22. If any man love not the Lord Iesus Christ let him be cursed with a double curse c. 1 Iohn 4. 8. He that loveth not knoweth not God for God is love and if we know him not 2 Thes 1. 8. he will come in flaming fire taking vongeance on them that know him not Iohn 5. 42. These people have not the love of God in them Ioh. 8. 42. Iesus said to them if God were your father ye would love me c. 1 Iohn 3. 10. In this the children of God are manifest and the children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his Brorher in a word there is nothing that we say or do that will be accepted of the Lord without this love 1 Cor. 13. 1 2 3. Though I speak with the tongue of men and Angels and though I have the gift of prophecy and understand all mysteries and though I bestow all my goods to feed the poor and give my body to be burned and have not this love I am nothing c. In the next place let us consider the excellency of it and the benefits we shall get thereby First it is most like to God 1 John 4. 16. God is love and he that dwelleth in love dwelleth in God Again it is called by David a joyful blessed and pleasant thing Again it is recorded in Scripture as one of our evidences for heaven 1 John 3. 14. By this we know we have passed from death to life because we love the brethren and our love to our brethren is a sign of our love to God 1 John 4. 20. Lastly love will stand when all other graces will fail 1 Cor. 13. 8. Love never faileth ver 13. now abideth Faith Hope Charity these three but the greatest of these is Charity Of our love to the children of God the nature of it the tryals of it the means of attaining it and impediments that hinder it 1. OF the nature of it Christ is nothing else but love and there should not any thing be beloved by us but as it either conveys love from him or else draws up our affections unto him and our loving of his body the Church will effect both these The nature then of this love may be comprehended under these ensuing heads When we love them as such in whom we see the Image of Christ for their spiritual brother-hood 1 Pet. 2. 17. The godly for godliness sake for God in them Christians for Christianity for Christ in them the Saints for their Saint-ship for their Sanctity of person and conversation The spiritual children begotten for their Heavenly Fathers sake when grace is the principal load-stone of our affection when for this we love them more then for beauty sweetness of disposition birth breeding learning wiâ— gifts wealth honour c. And so love all such as we apprehend to be the children of God for he that truly loves one child of God as a child of God loves every child of God whether noble or ignoble rich or poor bond or free male or female for the same God the same Christ the same grace is as truly amiable in one as in another See Col. 1. 4. Hence we also come to love them most that are most gracious for where grace allures the affection the more grace there is in any person there is the stronger motive and allurement to love more Jesus loved all his Disciples John 13. 1. But John he loved eminently above all the rest John 21. 20. And so as grace grows in the same person true love towards him will grow proportionably Of the Tryals of our love to the brethren THere is a two-fold tryal or evidence of our love to the Lords people the one more internal the other extâ—rnal â—â—â—st of the first of the inward evidences We â—â—ad â— Jâ—hn 3. 14. By this we know we have passed from death to life because we love the Brethrâ—n Now â—â—r unfeigned love to them will appear by these ensuing things 1. If I would know whether I love the Brethren Let me examâ—â—â— what my thoughts are of them love thinketh no evil 1 Cor. 13. 4 5. Now I can certainly tell what I do think of another although I cannot tell what he doth think of me So though I cannot certainly and infallibly tell whether another loves me yet I can certainly tell whether I love him or no his love to me is in his heart which I know not my love to him is in my heart which I know and no creature else 2. If I would indeed know if I love the brethren let me examine how I do stand affected to them in sympathizing with them when they be in misery Heb. 13. 3. Remember them that are in bonds as bound with them and them which suffer adversity as being your selves also in the body 3. When we are at distance from them what desires have we after them Phil. 1. 8. God is my record how greatly I long after yâ—â— all in the bowels of Jesus Christ Now why doth Paul call God to record to prove the truth of his love to these Saints but because this love in his heart was known to none but to God and himself 4. What delight do we
take in their company we are often in the company of those that we take no delight in Now do we indeed delight in the society of the Saints then we love them Psalm 16. 3 c. In a word such things as we love we keep with care possess with joy and loose with grief so much of the inward tryals of our love to the Saints Next of the external tryals of this love by which we may know that others do love us and by which they may know that we love them But these evidences are not so infallible as the other we read John 13. 35. By this shall all men know that ye are my Disciples if ye have love one to another and how doth our love unto another appear but in these or the like things viz. 1. He that doth love his brother will be apt to reprove him when he doth ill and praise him when he doth well a friend can bear a sharp reproof from a friend c. 2. Another evidence of love is this we acquaint those whom we love with our miseries lay open our griefs and account it some ease to discharge some of our sorrows into their bosoms their advice we ask and from them we look for assistance 2 Cor. 8. 3. 3. Where love is in the heart it will appear in the tongue 1 Cor. 13. Love is kind but there is a great deal of verbal and complementary love with men forbidden in the Scriptures of truth saying love not in word and tongue but in deed and in truth 4. Another Character of love is this when thou hast some injuries offered thee thou wilt not soon be angry 1 Cor. 13. 4. love suffereth long 5. Where there is love unto another there will be endeavours to do good unto another not only to the body but also to the soul they will be apt to say as the woman of Samaria did to her neighbours when she had found Christ her self she cals them to him John 4. 29. Come see a man which told me all things that ever I did is not this the Christ Or as David Psal 66. 16. I will tell you what God hath done for my soul Of the means of attaining a true love to the brethren 1. COnsider the Lord loves them and â—ath received them then say to thy self shall I hate and reject those that he loves and receives how unlike shall be to God 2. Consider that the Lord commands thee to love them and it is thy duty so to do and wilt thou rebel against God in not doing thy duty but the quite contrary 3. Consider they be members of the same body children of the same Father heirs of the same promises as thou art Consider I say thy relation to them 1 Cor. 12. 27. For relation is the ground of affection 4. Labour daily to have a higher esteem of all the Saints and a lower esteem of thy self so by degrees shalt thou come to love them indeed Phil. 2. 3. Let nothing be done through strife and vain glory but in lowliness of mind let each esteem other better then themselves 5. Eye the work of God in them the Image of Christ in them and the gifts and graces of his Spirit adorning them and then thou wilt quickly love them and that with a pure heart fervently 1 Pet. 1. 22. Of the impediments and hinderances of love 1. THe first impediment that doth hinder love which we should do well to beware of is this beware of persecuting them either with tongue hand or pen Acts 9. 4. Saul Saul why persecutest thou me Zach. 2. 8. He that toucheth them toucheth the Apple of mine eye saith the Lord. 2. Beware of pride Prov. 13. 10. Only by pride cometh contention 3. Beware of offending them Mat. 18. 6. 4. Beware of giving credit to evil reports for many times it is a lye also take heed of evil surmisings and groundless jealousies and all other things that makes head against love Eâ—hes 4. 31. Let all bitterness and wrath and anger and clamour and evil speaking be put away from you with all malice Of the grace of hope the nature of it and the properties of it and encouragements to it and Characters of it IF any ask why I write of hope after love I answer because I find it so set down in the Scriptures written for our learning 1 Thes 5. 8. But let us who are of the day be sober putting on the breast-plate of Faith and love and for an helmet the hope of salvation Now first the nature of this hope may be thus That hope of the Gospel is a grace of God whereby we expect good to come patiently waiting till it come Rom. 8. 25. But if we hope for that we see not then do we with patience wait for it Look what the brest is to the child and the oyl to the lamp such is hope to the soul it lives upon the promises and every degree of hope brings a degree of joy into the soul Heb. 6. 18. It is built upon the truth and faithfulness of God 2 Tim. 2. 13. Or the hope of a Christian is built upon the love of Christ the blood of Christ the righteousness of Christ the satisfaction of Christ and the intercession of Christ and the free grace of God 1 Peter 1. 13. And upon the infinite power of God Rom. 4. 21. In a word true hope doth consist in Gods love in adoption and the truth of his promises and the power of performance 2 Tim. 1. 12. I know in whom I have believed and I am perswaded that he is able to keep that which I have committed unto him c. Or hope is that vertue whereby we expect all good things from God and so patiently attend in the use of his appointed means for all things that we need Psal 22. 4 5. and 37. 7. and that not only when we have the means but also when we want all apparent means as the Israelites did in the Desart c. Or true hope is a well grounded and patient expectation of the accomplishment of all those spirituall and eternal good things which God hath promised through Jesus Christ to all that believe and expect them Of the Properties of this hope 1. FIrst this hope as an inward principle works out pollution and corruption as being repugnant thereunto 1 John 3. 3. And every one that hath this hope in him purifieth himself as he is pure 2. Hope is alwaies more or less exercised about heavenly things viz. Sometimes it is exercised about the righteousness of Christ sometimes it is exercised about the love of God the Father in giving Christ sometimes hope is exercised about the word and promises Psal 119. 49 81 114. and Psa 130. 5. In thy word do I hope Hope in the promises will keep the head from aking and the heart from sinking in a word the promises are the ladder by which hope gets up to heaven and so hope in the
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
love thereof they willingly parted with much of their earthly goods and possessions to lay up treasure in heaven Abraham and Sarah left their own country and possessions to look for a City whose maker and builder is God Heb. 11. 10 15 16. David preferreth one day in this place before a thousand elsewhere Psal 84. 10. Elias earnestly besought the Lord to receive his soul into his Kingdom and went willingly though in a fiery Chariot King 19. 4. Saint Paul having once seen heaven continually desiâ—eth to be dissolved that he might be with Christ Phil. 1. 23. Saint Peter having espyed but a glimpse of eternal glory in the mount wished that he might dwel there all the dayes of his life Mat. 17. 4. saying Master it is good for us to be here c. Christ a little before his death prayeth his Father to receive him into that excellent glory Joh. 17. 5. And the Apostle witnesseth Heb. 11. 2. that for the joy which was set before them they endured the cross and despised the shame 1 Pet. 5. 4. and when the chief Shepheard shall appear ye shall receive a crown of glory that fadeth not away c. this eternal condition admits of no change or alteration decay or consumption waste or diminution mans eternal condition admits of no comparison revocation or conclusion c. What use we may make of all these precious things 1. EXcellent arguments may be drawn to pres-Christians to a holy life 2 Pet. 3. 11. see ing then that all these things must be dissolved what manner of persons ought we to be in all holy conversation and godliness and ver 14. Wherefore seeing ye look for such things give diligence that ye may be found in him in peace It is our duty to live in a continual expectation of the coming of the Lord Jesus with our loins girt and our lamps burning for blessed is that servant whom his master when he cometh shall find so doing 2. Consider that here is a fountain opened for Christian comfort and ground for patience in all troubles that there shall be an end a Christians hope shall not be cut off if in this life only we had hope we were of all men most miserable 1 Cor. 15. 19. But here lyes the comfort and patience of true Christians theywait for another world and they know it is a just thing with God to give them rest after their labours 2 Thes 1. 9. and a crown after their combate 2 Tim. 4. 8. and after their long Pilgrimage an everlasting habitation 2 Cor. 5. 1. Be patient saith the Apostle and settle your hearts for the coming of the Lord draweth nigh James 5. 8. 2 Pet. 2. 9. When they that have sown in tear shall reap in joy Psal 126. 5. 3. Consider that assurance of that blessed state may be attained in this life we know faith Paul 2 Cor. 5. 1. That if our earthly house of this tabernacle be destroyed we have a building not made with hands eternal in the heavens these things saith John I have written unto you that ye may know that ye have eternal life 1 John 5. 13. I am sure saith Job 19. 25 26 27. that my Redeemer liveth and he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet shall I see God in my flesh whom I my self shall see and mine eyes shall behold when I awake saith David I shall be satisfied with thy Image Psal 17. 15. 4. The consideration of this should provoke us to be such as may be made meet for this inheritance of the Saints in light and to endeavour to attain and retain the earnest of the Spirit whence we may be alwaies able to say we are confident and willing rather to be absent from the body and to be present with the Lord 2 Cor. 5. 8. and to fill the soul with strong consolation against the sufferings of life and the fear of death and to work an answerable conversation that whether absent or present we may so walk as we may be accepted of him 5. The consideration of this should put us upon a patient waiting for and a longing expectation of our change which draweth on a pace and not to put that off as most do to the last year and when that is come to the last moneth of that year and then to the last week of that moneth and then to the last day of that week and then to the last hour of that day and then to the last minute of that hour and so time shall be no more and we shall not find repentance although we seek it with tears 6. Consider that the cause of our salvation and so of our glorious condition is Gods meer love and favour without any merit of ours Luke 12. 32. It is our Fathers good pleasure to give us a Kingdom Joh. 3. 16. God so loved the world that he gave his only begotten son Ephes 2. 8. By grace we are saved through faith and not of our selves it is the gift of God Rom. 6. 23. everlasting life is the gift of God and though eternal life be called a reward yet it is not of merit but of mercy let this be grounded in our hearts that the Kingdom of heaven is not a stipend of servants but an inheritance of Sons which they only obtain that lay hold on his mercy Romans 5. 8. compared with 1 Tim. 6. 12. and 19. 2. Now as hath been said as the love of God is the cause of our salvation fo Jesus Christ is the way Joh. 10. 9. Joh 14. 6. 3 The holy Spirit is the guide in that way as in Joh. 16. 13. 4. The Scriptures of truth is the rule Gal. 6. 16. Isa 8. 20. 5. The evidence of this salvation is faith Heb. 11. 1. It is true the instrumental cause offering and proclaiming salvation is the Gospel but the instrumental receiving and applying it is faith and the cause sealing it inwardly to our souls is the Spirit of God the external and instrumental seals thereof are the two confirming Ordinances Baptism and the Lords Supper 6. The anchor of this salvation is hope Heb. 6. 19. 7. The effects of this salvation is love to God because he loved us first and a holy conversation if ye love me saith Christ keep my commandments and they that have believed in Christ must be careful to maintain good works which are found and required in the way to the Kingdom but they are not the cause of reigning Of the end of the world THE consequents of the last judgement is life eternal in heaven or hell and the end of the world having finished the former let me point to the latter and I have finished what I intended we read Mat. 24. 3. that Peter James John and Andrew Mark 13. 3. came to Christ and desired him to satisfie them in these three questions 1. Concerning the destruction of Jerusalem and the Temple 2. Concerning
A LITTLE CABINET RICHLY Stored with all sorts of Heavenly Varieties and Soul-reviving Influences Wherein there is a remedy for every Mala-dy viz. Milk for babes and meat for strong men and the ready way for both to obtain and retain assurance of Salvation Being an Abridgement of the Sum and Substance of the true CHRISTIAN Religion Wherein The Cause of our Salvation the Way the Guide the Rule the Evidence the Seals c. and the connection of these points together and Dependancy of them one upon another This I have endeavoured to do orderly exactly methodically with much plainness and clearness By ROBERT PURNELL John 14. 6. I am the way the truth and the life no man cometh to the Father but by me John 17. 3. This is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent London Printed by R. W. for Thomas Brewster at the three Bibles at the West end of Pauls 1657. Purnel's Cabinet The EPISTLE Dedicatory To all the Churches congregated according to the order of the Gospel with all that in every place call upon the name of the Lord Iesus viz. to the strangers scattered throughout England Scotland Wales and Ireland that are in love sweetly united or that yet have their Spirits too much imbittered OF all people in the world those are the only happy people whose God is the Lord Psal 144. 15. Whether they are high or low learned or in the worlds account illiterate that are tempted or deserted afflicted or oppressed they are pretious in the account of God though vile and contemptible in the eyes of men c. my brethren for your sakes this piece is come to publike view which is neither deficient in necessaries nor abundant in superfluities the consideration of the shortness of our time and the largness of volumes and the weakness of our memory engaged me in this work Our tender father who knows what is best for us hath gathered up all practical Divinity into ten precepts and our Saviour hath reduced those ten into two and all that we can pray for or against into six heads or petitions my dear friends labour to keep close to God in this loose age spend not your pretious time in complaining on others but endeavour in the use of all means to reform your selves beware of scandals take them not where they are make them not where they are not lay the foundation of mortification deep reserve no lust from the stroke of Jesus Christ take heed of pleasing your selves in a bare formall profession labour to be rooted in Christ and abide in his doctrine let your speech be alway with Grace and a word or two of Christ in every company beware of sleighting or neglecting of any of the ordinances of God or giving those to sinners that belong to Saints consider the truth is the same in all ages only it shines more and more clear from age to age untill that which is perfect is come and that which is imperfect be done away the truth held forth is the same though with more of God and less of man such addition is no innovation but an illustration not new light but new sight a man may not be said to make a new world when he makes a new discovery of the old world despise not the providences of God in the world they are signs of Gods mind if not of his love read your own hearts in the defects of others put your confidence in nothing beneath God himself Can the stone rest without its center the Camelion without air the Salamander without fire or the Fish without water surely they cannot Our center is God all things beneath him are mutable and fleeting and failing viz our best friends may fail us our eyes fail our tongues fail our strength fail our flesh and our heart may fail nay our spirits may fail Ps 143. 7. But the Lord if we trust in him will neither fail nor forsake us Heb 135. In a word he is a Sanctuary to the oppressed he is life indeath health in sickness joy in grief liberty in bondage comfort in despair riches in poverty honour in disgrace heaven in hell I will hold you no longer in the Porch but invite you into the house such as I have I will set before you desiring you to taste of every dish before you spend your judgement of the Feast for what is wanting in the first course may be made up in the second account nothing so pretious as Gods favour nothing so fearfull as his displeasure nothing so hatefull as sin nothing so desirable as grace beware of partial obedience mercenary love pretended zeal legal sorrow and feigned humility for except your rig hteousness exceed that of the Pharises your Sacrifice that of Cain your Confession that of Pharaoh your Fasting that of Ahabs your Weeping that of Sauls your Reformation that of Iebu's your Restitution that of Iudas's your Faith that of Simon-Magus's your Fear and Trembling that of Felix's 〈◊〉 ye may die in your sins Read well this book and mark diligently what variety of heavenly treasure there is comprized in this Cabinet and forget it not for you shall buy much for little cost and read much to thy great gain If I may prevail with thee to to read it once thy Love to it will constrain thee to read it again and again thou shalt find it for order Methodicall for matter Spiritual for brevity Compendious and for use Precious I leave you to him that never forsakes his and remain Your Servant for Christs Sake ROB. PURNELL The Epistle to the Impartial Reader Ingenious Reader IT was in my thoughts if I did ever present any thing to publike view again to have written only of the Kingdom and coming of our Lord Iesus Christ in the glory of his Father attened with the Arch-Angels and all the host of heaven so much spoken of in the Scripture and confirmed by the testimonies of the Prophets Apostles and Angels but since there is a Doctrine sprung up and carried on with a high hand that in part or whole denies the Scriptures of truth to be the word of God and so neglect and slight the Ordinances of God therein contained and so endeavour to undermine the Doctrine of Christ I thought good to make a speedy and safe retreat back again to guard and defend the first principles of Religion that so I might retain that which I had spent many years to obtain and not change a rocky foundation for a sandy foundation and the pure perfect safe and sure ruleof the written word for a supposed or pretended light within who not contenting themselves with those plain and precious rules and that clear light that shines in the word they are only led by their own phantasies daily creating to themselves diversity of new opinions and so break the bonds of love and fall off from the communion of Saints as though it were no Article
multitude of mountains truly in the Lord our God only is the salvation of Israel Now that I my self and others that read these lines may be grounded rooted and established upon the true and only foundation is the desire and endeavour of my heart and soul In the ensuing Treatise and for the accomplishment of this great work which is of highest concernment let us first endeavour to unravell unmask and unbowel the Covenant of Grace and for our more orderly proceeding therein let us enquire into these particulars 1. What is the sum and substance of this new Covenant 2. With whom this Covenant was first made 3. When this Covenant was made 4. Whether there be any conditions of this Covenant and if so what they are 5. Whether it be one and the same Covenant of grace that was in force before the Law and under the Law and under the Gospel 6. Whether this Covenant may not be broken as was the Covenant of works 7. What means one should use to get into this Covenant 8. When may a man or woman be said to be in this Covenant 9. Wherein the Covenant of Grace and the Covenant of works do differ Question 1. What is the sum and substance of this Covenant of Grace or New Covenant Answ The Covenant of Grace is called a testament or will indeed the will of the Father revealed to the Son and by the Son revealed to the world to manifest the Fathers love unto the sons and daughters of men and testified to the world that what he declared was the mind of God and so sealed it with his blood Heb. 10. 29. So that his blood that he shed is called the blood of the Covenant yea of the everlasting Covenant Heb. 13. 20. Or The Covenant of grace is full of sure mercies and sweet promises that God will give a new heart a heart to know him and that he will write his Law within us put his fear into us cause us to walk in his statutes forgive our iniquities cleanse us from our filthiness be our God and make us his people Ezek. 36. and Jer. 31. This Covenant doth fall into these six parts viz. 1. It is a free Covenant 2. It is a full and compleat Covenant 3. It is a well ordered Covenant 4. It is a sure and firm Covenant 5. It is a peaceable Covenant 6. It is an everlasting Covenant 1. First it is a free Covenant 1. Because the foundation of it is free 2. Because it is freely given to those that do partake of it Isa 42. 6 Isa 49. 8. 3. Because there is no active condition required on our part Jer. 31. 33 34. 4. It is free in respect of his entring into Covenant with us Isa 65. 1. 5. It is free in respect of his performances of it Mich. 7. 20. 2. It is a full and compleat Covenant richly and plentifully stored with all sutable promises both for this life and that which is to come for soul and body being and well being there is some remedy in it for every malady 3. It is a well ordered Covenant 1. In respect of the Persons with whom it is made and that is first with Christ then with his seed 2. In respect of the promises and parts of the Covenant First God becomes our God then we become his people Jer. 32. 38. 3. In respect of manifestations he first reveals it and then seals it by his Spirit Ezek. 16. 8 9. 2 Tim. 1. 10. 4. In respect of the ends of it which is God the Father and the Sons glory in the riches and freeness of his Grace which should caution us not to darken the Glory of free Grace 4. It is a sure and firm Covenant founded upon that Rock Jesus Christ Isa 26. 4. Rom. 4. 16. Our salvation is by Grace to the end that the promises might be sure to all the seed Isa 55. 3. I will make an everlasting Covenant with you even the sure mercies of David Now it is sure and firm 1. Because it is made by an Immutable God 2. He hath confirmed this Covenant with an oath Heb. 6. 17 18. 3. He hath sealed it with the blood of his Son Heb. 13. 20. 5. Fifthly It is a peaceable Covenant in this Covenant he doth freely give peace to the soul and so keeps the soul in peace the heart being stayed on him Isa 26. 3. In this Covenant there is a three-fold peace conveyed to the soul Eph. 2. 14. he is our peace who hath made both one 1. He is our peace with the Father 2. He gives peace of Conscience he stills and quiets that 3. He is the Author and cause of our peace with men 6. Sixthly It is an everlasting Covenant Jer. 3. 40. And I will make an everlasting Covenant with them that I will not turn away from them to do them good but I will put my fear into their hearts that they shall not depart from me The motives that did move God to make this Covenant was his everlasting love the Righteousness upon which it is grounded is everlasting Righteousness In this Covenant is presented to us everlasting pardon everlasting kindness everlasting mercy everlasting joy and consolation and everlasting life and salvation all these are fully proved by these and the like Scriptures Psal 105. 8. Isa 40. 18. Heb. 8. 12. Isa 54. 8. 35. 10. 2 Thes 2. 16. What shall I say more to the nature of this Covenant it is sometimes called a New Covenant sometimes it is called a better Covenant as appears by Heb. 12. 24. compared with Heb. 8. 6. Sometimes it is called a Covenant of grace now by a New Covenant a better Covenant a Covenant of grace All serious Christians do understand the engagements which God hath laid upon himself to bestow on them for whom Christ died all good temporall spirituall and eternall blessings so that by this God doth make himself debtor to his people in Covenant with him and is bound in justice to perform his word and promise Now this Covenant is sometimes called a New Covenant because it succeeds in the place of the other Covenant of works and it is called a Covenant of grace because all the effects thereof do flow down to us meerly of free Grace and favour of God and the merits of Christ Zach. 9. 11. In the Covenant of Grace we may find the mouth of the Law stopped and all the accusations of Satan answered and the justice of God â—ully satisfied God will have all blessings and happiness to flow to us through and by the Covenant of Grace 1. That the worst of sinners may have strong ground of hope 2. For the praise of his own glory 3. That vain man may not boast 4. That our mercies and blessings may be sure to us our salvation is by grace saith Paul Rom. 4. 16. that the promises might be sure to us for if it in any sense depended upon works we could not be sure thereof Reader
grace but a sanctifying grace Acts 15. 9. 26. 8. the blood of Christ iâ— a pure blood as well as a precious blood It is a cleansing blood as well as an expiating blood So faith is a grace not only to acquit but also to purge and renew the person where it dwells It is not only an enlightening grace but it is also a conforming grace therefore we read that it doth ingraft us into the similitude of his death and in the fellowship of his sufferings and Resurrection Phil. 3. 10. Now then enquire is there vertue gone from Christ to make thy dark mind seeing thy stubborn judgement yielding thy proud heart humbling thy filthy heart cleansing thy hard heart relenting and mourning thy carnal affections to be heavenly thy sinful soul to be holy Read and well consider that in 1 Cor. 6. 9 10 11. 2. Where there is true Faith it will cause the party to make a curious narrow impartial diligent search into his own heart and soul to see what humility what self-denyal what sin abhorrency what love to Christ what delight to the Ordinances what zeal for Gods glory what contempt of the world what desires after the society of the Saints what sympathizing with them in their afflictions and if upon this search thou findest any impressions of grace any spiritual work any savouring savory distinguishing operations upon thy heart then the Spirit hath been there and begun to work the grace of Faith in thy heart 3. True Faith doth make the heart humble and lowly Have we pardon of sin why saith Faith the cause of this is Gods love Have we righteousness why saith Faith the cause of this is Christs merits Have we any gift why saith Faith the cause of this is Christs love So that the soul sits down and often saith O Lord O Lord in my self I am nothing nay of my self worse then nothing But what I am I am by grace all that I have is thine my bread my health my life my body my soul all is thine If any love if any mercy if any Christ if any grace if any comfort if any strength if any stedfastness if any performances if any good work if any good word if any good affection if any good thought why all is thine I have nothing but what I have received thou only art the cause I am less then the least of thy mercies and what is thy servant that thou shouldst look on such an one as I am thou madest me and thou boughtest me and thou calledst me and thou justifiest me and thou savest me 4. True Faith doth desire and endeavour after an increase Help my unbelief said the weak believing Father O Lord encrease our Faith said the Disciples there are yet many degrees wanting to faith either thou canst not be perswaded or not fully perswaded or not constantly perswaded but if the Faith be true and living it will bend after a rising 5. True Faith in Christ and a mournful heart for sin alwaies go together Zach. 10 12. They shall look upon me whom they have pierced and mourn c. there are two things that Faith will fetch up in the soul the one is love to Christ another is sorrow for sin 6. True Faith is fruitful James 2. 18. See Titus 3. 18. Although works do not cause Faith or Justification yet they do clearly manifest to others whether we have Faith yea or no. To close up this point let me acquaint the Reader that there are spiritual and inward characters of Faith which serve as evidences to him that hath it many of those I have hinted at under this fore-going head Secondly there are outward or more external signs of Faith and they consist in walking so in the sight of men that they may in charity judge of our Faith by our works then there are characters of a strong Faith and also signs of a weak Faith First of a strong Faith Rom. 4. 20. he staggered not at the promise through unbelief Mat. 8. 6 7 8. I have not found so great Faith in Israel Mat. 5. 22. O woman great is thy faith c. So there are characters of a weak Faith One is he will be hasty to be answered and be ready to suspect Gods favour and Christs love if he be not presently answered Another is he will be faint if delayed And so much for the characteâ—s or signs of Faith The benefits of living by Faith a Believers comfort hope joy and confidence should be in God the same at all times THE Lord hath various dispensations of providence as well relating to the outward as to the inward man Sometimes his way is in the whirlwind and sometimes he is in the small still voice and sometimes his foot-steps are in the deep waters and so his way is not known Nah. 1. 3. 1 Kings 19. 12. Psalm 77. 19. His dispensations are many times contrary the one to the other to day perhaps thou enjoyest peace strength riches and honor with health prosperity and many friends and tomorrow all these may be blasted to day God unbosoms himself unto thee and shines forth upon thee but in a moment he withdraws himself As blessed Job David and divers others experienced Now the reason why we should believe hope and rejoyce in God at all times are as followeth 1. Because a Believers happiness depends not upon his own doing but upon Christ who is of God made unto him righteousness sanctification c. who hath saved us and called us not according to our works but according to his purpose and grace c. 1 Cor. 1. 3. 2 Tim 1. 9 2. Because the state of a Believer in Christ as considered in him is a state of perfection he is clean from all sin by the blood of Christ they be removed from us thou hast cast all my sins behind thy back as far as the East is from the West so far hath he removed our transgressions from us seventy weeks are determined upon the people to finish the transgression and to make an end of sins and to make reconciliation and to bring in everlasting righteousness Col. 1. 28. John 17. 23. Heb. 10. 14. 1 John 1. 7. Isaiah 35. 8. 38. 17. Psalm 103. 12. Dan. 9. 24. Ezek. 16. 14. Hereupon the soul begins to rejoyce in God for he hath cloathed me with the garment of salvation and covered me with the robe of righteousness Our sins are laid upon Christ and his righteousness is ours hereupon saith God thou art all fair my love there is no spot in thee 3. Reason Why a Believers comfort hope joy and confidence should be the same at all times because that God who hath loved an everlasting love loves thee in his Son thou art not beloved for thy own sake or for any thing in thee but upon the account of the Lord Jesus in whom God is well pleased Believers are never the more just before God for their own integrity nor the
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
the knees feeble and the heart full of fears and trembling besides the time of doubting is a barren time there is no praying nor praising nor growing nor any vigorous acting Surely this state comes not from God he bids us make our calling and election sure neither doth it come from Christ he speaks and gives peace to his flock they come not from the holy Spirit of God for he is the great and most sweet comforter revealing and applying the love of God unto the soul consider these Scriptures Mat. 14. 31. O thou of little faith wherefore didst thou doubt Luk. 12. 29. Neither be ye of doubtful minds 1 Thes 2. 8. I will that men pray every where lifting up pure hands without wrath and doubting But whilst we live in the want of assurance we live in a state of doubting Many think they have assurance and have not LET us consider that there is a great deal of counterfeit knowledge and counterfeit faith and counterfeit love and counterfeit repentance so there is a great deal of counterfeit assurance in the world many there be that talk high and look big and bear it out bravely whereas when their assurance comes to be weighed in the ballance and brought to the test it will be found too light when it cometh to withstand temptation it is found too weak and when it should put the soul upon Divine action it is found to be but a lazy presumption so we are apt to think our sins to be no sins when indeed they be many and that they are but smal when indeed they are great and that we have grace when we have none and that our grace is true when it is counterfeit and that our condition is not so bad as others when it is worse so we are apt to lay claim to God to Christ and the promises and priviledges and all the glory of another world when we are in the sight of God poor and blind and miserable and naked being Christless and graceless and truthless and so think our selves to be something when we are nothing according to this Scripture Gal. 6. 3. Assurance is not all kind of perswasion there are two kinds of assurance or perswasion of the mind touching a mans personal interest in Christ one is imaginary and deluding for as the heart of a man may deceive it self about the habit of Faith or any other grace so it may delude a man about the acts and degrees of the same doth the true believer believe in Christ so thinks the hypocrite that he doth too hath a true believer a perswasion of his interest in Christ so hath the hypocrite to a most exalted confidence an Iron faith that will never doubt nor bow it is just with him as with a poor man in a dream what the rich man hath by propriety that same thing may the poorest man have in a dream fancy or imagination Many reasons wherefore the Lord doth not give assurance speedily 1. BEcause assurance is meat for strong men babes are not able to bear it and digest it 2. He doth not give it speedily because we are apt to seek it more for our selves then we do for his honour as the Sun doth as it were put out the light of the Moon stars fire and candle So the glory of God must put out all other ends the servant that minds his wages more then his work must not wonder if his master be slack in paying him and sure it is that he that is most mindfull of Gods honour God will be most mindfull of his comfort 3. Another reason why he doth not speedily give in assurance is that when they have it they may the more highly prize it and the more carefully keep it and the more wisely improve it and the more affectionately and effectually bless God for it none sets such a prize upon light as he that hath lain a long time in darkness 4. That we might live purely upon Christ we are apt to rest upon every thing below Christ viz. to rest upon creatures to rest upon gifts or graces duties and Divine manifestations or celestial consolations and to rest upon gracious evidences now the Lord to cure his people of these distempers many times leaves his children of light to walk in darkness but let us consider that although the enjoyment of assurance doth make most for our comfort as we have said before yet the living purely upon Christ in the want of assurance doth make most for his glory no Christian to him that in the want of visibles can live upon an invisible God 5. The Lord most times will have his people make a constant progress in holiness before he gives them this happiness of assurance for assurance in a sense is the daughter of holiness Very hard to recover assurance if one lost LET us consider the wonderful difficulty of recovering assurance if once lost Oh the sighs the groans the complaints the tears the heartrentings the soul-bleeding the gaining of assurance at first cost very dear but the regaining of it will put us to more pains and charge Of the two it is casier to keep assurance when we have it then to recover it when we have lost it as it is easier to keep the house in reparations then to raise it up when it is fallen a man may easier make a seeing eye blind then a blind eye to see a man may easily put an Instrument out of tune but not so soon put it in again a man is easily born down the stream but cannot so easily swim up the stream It is better to be kept from the losing of assurance then to be cured as it is better to be kept from a disease then to be cured of a disease Oh what is the state of a poor Christian that hath lost his assurance it will cost him more grief sorrow heart-breaking and soul-bleeding before conscience will be quieted divine justice satisfied and comfort and joy restored evidences cleared and pardon in the court of conscience sealed David found this to be very hard which made him cry out O spare me a little that I may recover my strength create a clean heart renew a right spirit restore unto me the joy of thy salvation Psal 51. 7. to 12. We lose our assurance by backsliding unbelief luke-warmness formality c. and yet cannot be recovered until we remember from whence we are fallen and repent we cannot until we look upon him whom we have peirced and see Gods delightful affections and tender mercies before set us in sweet working and soul-ravishing and heart-melting expressions a relapse in diseases is more dangerous then the first sickness was Job 5. 14. 2 Pet. 2. 22. Mat. 12 43. Of the difference between the Law and the Gospel and of the several sorts of Laws AS the Law requireth obedience so the Gospel directeth us how to perform it 1 Tim. 1. 9 10 11. The Law commands us to worship God as our
rely upon his providence for all the means of this temporal life and to rest contented with that allowance which he shall think fit for us Psal 4. 11 12. Yea in this petition we beg health wealth food sleep rayment house c together with all the helps and means to attain them and that he would give us care and conscience to get those needfull things by lawfull means that labouring with our hands the thing that is good we may eat our bread Eph. 4. 28. 2 Thes 3. 12. 5. The fifth petition And forgive us our debts as even we forgive them that are debtors to us In this petition there is a frank and humble confession that we have sinned and stand guilty of original and actual transgressions and that there is no power in us to make satisfaction sor our sins for by the Law as by an obligation every man standeth bound to keep it holy and continually Deut. 27. 26. Gal. 3. 10. James 2. 10. So that the breach thereof even once and in the least point maketh us debtors presently as having forfeited our obligation So that no man can make amends unto God for it considering that whatsoever he doth after the breach is both imperfectly done and if it were perfect yet it is due by obligation of the Law and therefore cannot go for payment no more then a man can pay one debt with another 6. The sixt and last petition And lead us not into temptation but delievers from evil In this petition we pray that not only our sin may be pardoned but also that it may be mortified Rom. 6. 1 2. and that we may be either kept from temptation or preserved by his grace from being hurt thereby 1 Cor. 10. 13. 2 Cor. 12. 9. The effect of temptation without the special grace of God is extreamly evil to wit sin and damnation 1 Tim. 6. 9. Now seeing we cannot be tempted without the will of God Job 1. 10. nor resist without his power 2 Cor. 12. 9. If it be his blessed will that he would not let us fall into the one unless he preserve us in the other and that he would tie up Satan and restrain his malice and power or else make us wise to know and avoid his stratagems Of the World Flesh and Devil the three great enemies of man First of the World TAke the world in all its beauty bravery and glory and you shall find sorrow attend worldly joy danger attend worldly safety and loss attend worldly joy labours and tears attend worldly prosperity Where one thousand are destroyed by the worlds frowns ten thousand are destroyed by the worlds smiles it sings to us and sinks us it kisseth us and betrayeth us Let heaven be a mans object and the world will soon be a mans subject the fashion of this world passeth away why should we set our eyes upon that which is not heaven hath a foundation the earth hath none again worldly light is mixt with darkness Joy with sorrows pleasure with pain honour with dishonour riches with want wine with water honey with gall and our Sugar with wormwood and roses with prickles in a word worldly comforts entertained with great delight are seldom lost without exceeding great Sorrow and grief Of the Riches of this world THE good things of this world are not so absolutely given us but that God retains still a right to it and an interest in it and may demand it how and when he please And usually the worst of men have most of these outward things and the best of men have least of earth and most of heaven 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 the world to sink him but he can never have enough of the world to save him A man may as soon fill a bag with wisdom and a chest with vertue or a circle with a tryangle as the heart of man with any thing here below therefore it is better to be gracious then great inwardly holy then outwardly happy the riches of this world although well gotten are but like the manna those that gathered less had no lack and those that gathered more had little or none to spare the consideration of this raysed up the spirits of those Saints Heb. 11. to triumph upon all the beauty bravery and glory of the world they having acquaintance with and an interest in a better and more durable riches these are uncertain riches For one storm at Sea one coal of fire one false friend or one unavised word may make a rich man a beggar and a prisoner altogether Oh how do riches hinder the actings of Faith upon God how do they interrupt our sweet communion with God how doth it abate our love to the people of God and cool our love to the things of God oh the deadness dulness and the barrenness that attend men having large possessions in this world and when they fall sick a crown of Gold cannot cure the head ach nor a velvet slipper the gout nor a chain of gold about the neck cannot take away the pain of the teeth Many times he that we account the richest man is the poorest man in the world VVE account him a poor man that doth want meat for his belly cloaths for his back and money in his purse and a house to put his head in and in this respect every man that is out of Christ although the most richest and honourablest man in the worlds account is but a poor man 1. He is a poor and beggarly man that hath no money in his purse now if your bags be full of gold and silver and your hearts empty of grace you are poor and beggarly in a Scripture account yea you are poor and blind and miserable and naked Rev. 3. 17. 2. He is a poor man that hath no meat to put in his belly but every man that is out of Christ doth not nor cannot feed upon that true manna the bread of life nor drink of that water of life John 6. 55. 3. He is a beggarly man that hath not an house to put his head in this is the case of all those that have no interest in Christ when death cometh they know not what to do nor where to go unless it be into a dungeon of darkness full of devils and damned Spirits Mat. 25. 41. 4. He is a poor man that hath no clothes to put on his back thus every man out of Christ is not only poor but naked too Rev. 3. 17. surely he is the poorest man in the world for he wanteth an interest in God Christ the Spirit and promises he wanteth peace with God and peace in conscience he wanteth acceptation and reconciliation he wanteth righteousness Justification and adoption and redemption he wanteth the pardon of sin and power against sin and freedom from the reign of sin he wanteth those riches that perish
the City in perils in the wilderness enticed by Satan allured by the world deceived and cheated by our own heart Oh how wilt thou do to lanch out into the Ocean dost thou know what will become of thee in another world is thy peace made with God is thy person justified art thou in a state of grace art thou born again art thou converted and become as a little child hast thou repented doth thy righteousness exceed that of the Scribes and Pharisees if so it is well if not thou shalt never enter into the Kingdom of God John 3. 3. 5. Matthew 18. 3. Luke 13. 5. Mat. 5. 20. 4. Let us consider that death hath something to say to every one of us he is no respecter of persons sometimes he snatcheth away the babe newly born sometimes the child sometimes the young man sometimes the middle age and alwayes the old aged he respects no mans person be he rich or poor high or low strong or weak beloved or hated godly or ungodly wherefore call thy self to account every evening examine what evil hast thou hated this day what vice hast thou stood against this day in what part thou art bettered now then thou wast in the morning Seneca reports of a heathen man that would every night ask himself these questions I have heard of a heathen after his conversion that was tempted to some sin he thrust his finger into the fire saying sin soul if thou canst burn and so overcame the temptation 5. Let us consider that death to a godly man is but a change of place not of company we shall have the company of the same Father Son and Spirit and Saints and all the spirits of just men made perfect a believer in this world is not in his own place therefore oh Christians weigh anchor hoise sail and be gone death to a Christian will put an end to all unprofitable things here we change joy for sorrow health for sickness strength for weakness honour for dishonour plenty for poverty beauty for deformity friends for foes silver for brass gold for copper c. now death puts an end to all these Rev. 21. 4. And God shall wipe away all tears from their eyes and there shall be no more death nor sorrow neither shall there be any more pain Rev. 14. 13. therefore blessed are the dead that die in the Lord death also doth put a change to our employment our employment in this world doth lye much in praying groaning sighing mourning wrestling and fighting against the world flesh and Devil Ephes 6. 10. But in the world to come our employment will lye in praising and magnifying the Lord Again our enjoyment shall be changed as well as our employment we shall change our unconstant enjoyment for a more constant 1 Thes 4. 17 18. We shall change our dark and obscure enjoyment for a more bright enjoyment 1 Cor. 13. 12. For now we see through a glass darkly but then face to face here we receive grace for grace there we shall receive glory for glory 6. Consider unto what familiar things death is compared and presented to one that is in Christ sometimes it is termed a house Job said I know that thou wilt bring me to death and to the house of all living Job 30. 23. Sometimes it is represented as going to bed Isa 57. 2. Sometimes death is stiled a sleep Dan. 12. 2. What shall I say more death to a wicked man is the king of terrors but Christ came to deliver his flock from the fear of death and the grave is embalmed by Jesus Christ he lay there three dayes c. 2. As in our preparation for death there are the foregoing things to be considered so in the next place there are some things to be practiced and the work we have is two-fold 1. Get a title to Gods love 2. Get assurance that thou hast a title which is or may be done by improving these five things 3. Improve the present opportunity and put not off to the last minute as most do 4. Store up a stock of faith store up a stock of promises and store up a stock of prayers against that day 5. Endeavour so to live every day as if it were thy last day 6. Gather up all thy evidences and spiritual experiences and keep them in mind and heart 7. Make thy will in time of health and leave all things clear upon thy book both in shop and conscience 1. In all thy gettings be sure to get a title to Gods love and then get assurance that thou hast a title the first is done by action the second is done by examination The action or actions are these 1. GIve diligence to make thy calling and election sure 2 Pet. 1. 10. and that a man may so do shorten worldly business and be moderate in the use of worldly pleasures so foolish are we that whilst with much care and labour we go about to make those things certain which are most uncertain we make those things uncertain which might be made most certain he that hath two Irons in the fire at once spoyls one whilst he attends the other See what care most have to make good their titles to settle their inheritances upon their heirs shall we not be as careful to settle our interest to eternal glory if we be quiet now yet the Devil will find a time to try thy evidences for heaven and call our title into question sickness and death are times of weakness to us wherin he like a subtile enemy displayes all his art O consider the misery of doubting persons at their death think upon the anguish that their souls endure they apprehend God angry with them the Devil accusing them earth leaving them heaven refusing them hell claiming them soul and body parting friends weeping and themselves hopeless going they know not whither O then O then let us make our calling and election sure before hand as worldly men get riches in health to cherish them in sickness and as the Bees get hony in summer to feed on in the winter even so should we in time of health get good grounds of assurance that so we might live enjoy and dye in peace and rise in perfection and raign in happiness 2. Get assurance that thou hast a title viz. make a curious narrow impartial diligent search into thy own soul and see what humility what self-denial what sin-abhorrency what love to Christ what delight in his Ordinances what zeal to Gods glory what contempt of the world what desires after the society of the Saints what sympathizing with them in their afflictions and if thou findest any impressions of grace any spiritual work any saving savoury distinguishing operations upon thy heart c. canst thou mourn in secret for open and secret sins dost thou deâ—ire to have sin purged as well as pardoned dost thou leave sin from a right principle to a right end and so through the Spirit mortifie the
dwelleth Righteousness beholding and being filled with the fruition of the glorious presence of God and of the Lamb Jesus Christ in the company of innumerabl Angels and Saints 1 Cor 13. 10. Psal 16. 11. Rev. 3. 21. 2 Pet. 3. 13. Psal 17. 15. 1 Tim. 4. 17. Heb. 12. 22. O what variety of joyes may be considered in the glorification of man in the delights of heavenly mansions and in the blessed society of the Saints but chiefly in the beholding of God the body glorified the soul shall be far more prefect then it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reason without obscurity the Lord shall in the sight and hearing of all world pronounce unto his servants Matthew 25. 34. Come ye blessed of my father inherit the kingdom prepared for you from the foundation of the world 1. Come ye here is our union and communion with the Trinity 2. Blessed here is our absolution from all sins and our endowments with all happiness 3. Of my father here is the Author from whom proceeds our felicity 4. Inherit here is faith ending in fruition and the promises in possession 5. The Kingdom behold our birth right according to grace 2 Tim. 1. 9. 6. Prepared See Gods fatherly care for his chosen John 14. 2. 7. From the foundation of the world O the free and eternal love of God in Christ having made this introduction let me crave leave of thee reader to speak more particularly of the most glorious state of a Christian in heaven after the sentence of absolution at the last day of judgement and to this point I shall rather lisp then speak being not able to conceive much less to describe that most excellent bliss and eternal wait of glory but we may take a scantling thereof thus the Lord in his word doth set forth to our capacity the glory of our eternal life after death in eight things 1. Their bodies shall shine as the brightness of the Sun 2. The soul shall be far more perfect then it was in the state of innocency 3. Consider the place where we shall be and that is in the third heaven 4. Consider whose presence we shall enjoy Father Son and and holy Spirit Saints and Angels c. 5. In this sâ—ate we shall know one another 6. In this state we shall speak one to another 7. Consider the variety of joy that there shall be in heaven 8. Consider the duration and continuance of this blessed state 1. Their bodies shall shine as the brightness of the Sun in the firmament like the glorious body of Christ The Glory of a thousand Suns made into one will be but as sack-cloath to that wherein Christ shall appear in mans nature he being in the Glory of his Father Mat 16. 27. And we shall be like him 1 John 3. 2. Then shall the righteous shine forth as the Sun in the Kingdom of their father as appears in this Scripture Mat. 13. 43. 2. The soul shall be far more perfect then it was in the state of innocency sor in it shall be understanding without errour Light without darkness wisdom without Ignorance reason without obscurity memory without oblivion the Will also shall be without perversness joy without sorrow pleasure without pain In the slate of innocency there was in man a possibility not to Sin but in the state of Glory there shall be no possibility to sin In a word both body and soul in heaven shall be in such a blessed state that neither our tongue can express it nor our mind conceive it The soul shall be more happy in being present with Jesus Christ in heaven then if it had been present with Adam in the state of innocency Adam was instated only in an earthly paradise but now thou being with Christ art instated in an everlasting Kingdom Again Adam though pleased in a state of innocency yet he was liable to lose that blessed slate and did lose it though he were a perfect creature but by Christ we are instated in a Kingdom that cannot be shaken or lost Again When Adam was made by God in innocency he enjoyed only the society of beasts on the earth and birds of the air but when Christ brings a soul to heaven God the Father Son and holy Ghost Angels and Saints shall be his companions 3. Consider the place where the Saints shall be after the Judgement and that is in the third heaven we read of Saints departed that they see the face of God They that are in the third heaven are in the presence of God the Saints departed are in the third heaven they are in paradise Luke 23. 43. which is the third heaven 2 Cor. 12. 2 4. The place of the blessed is usually known by the name of the third heaven the third heaven is a shining body created immediately of God the throne of his special presence and of the gracious manifestation of his perfections and the habitation of the blessed both Angels and men The whole Region of the air unto the Moon is in Scripture called the first heaven from the Moon to the highest stars inclusively the second heavâ—n That which is above these the place of happiness is the thiâ—d heaven 2 Cor. 12. 2. This third heaven is called a house not made with hands 2 Cor. 5 A City whose makâ—r and builder is God Heb. 11. 10. The City of the living God Hâ—b 12. 22. This is Châ—ists fathers house John 14. 2. Paradise Luke 23 43. Heaven the Heaven of Heavens 1 Kin. 8. 27. The woâ—ld 〈◊〉 this is the great City of the gâ—eat King he measured with the reed twelve thousand â—urloâ—gs the length and the bredth and the height of it are equal Rev. 21. 16. It is the Court of God and Christ wherein are habitations for in numerable company of Saints and Angels John 14. 2. Heb. 12. 22 23 24. This heaven of heavens hath twelve foundations Rev. 21. 14. The matter of the building of the wall of it was of Jasper and the City was pure gold like unto clear glass Rev. 21. 18. the form four square ver 16. Twelve thousand furlongs that is fifteen hundred English miles square the gates are in number twelve made of twelve pearls every several gate was of one pearl ver 21. Situate East West North and South three looking every way ver 13. Having ingraven upon them the names of the twelve Tribes of Israel and twelve Angels for the keepers of them the streets are of pure gold ver 21. It s Temple is God and the Lamb its Light the glory of God and the Lamb its Inhabitants are the Lords people ver 24. It s water a pure river of Life Chap. 22. 1. Its fruits are the fruits of the tree of Life ver 2. In a word there is no place so glorious by creation so beautiful with delectation so rich in possession so comfortable for habitation