their infidelity 3. Means to get into this Covenant endeavour to believe for although faith be not an instrument to procure it yet it is to receive justification and salvation which is freely given us by Jesus Christ and so peace in the soul doth come by believing God is the Author and giver of peace Christ the Prince and promiser of peace the Spirit the worker and sealer of peace and the Gospel the word and ground of peace and the Ministers the messengers of peace and this blessed Covenant is sometimes called a Covenant of peace but if thou endeavour to believe and canst not consider God doth not take men into Covenant because they believe and are holy but that they might believe and be holy in this Covenant he doth promise faith and holiness to men and through it he doth convey it to them and this Covenant being without conditions it doth give a man the greatest encouragement to believe and cast himself into the arms of Christ and to put on a strong confidence of inheriting the precious promises seeing that in their accomplishment they depend not upon works and conditions on our part let us then do as Benhadads servants did 1 King 20. 31 32 33. Yea let us resolve with the woman of Canaan not to be beaten off with any discouragements this act of faith is stiled a taking the kingdom of heaven by force Job 13. 15. though he slay me yet will I trust in him see 2 King 7. 4 5. 4. Dwell much upon the consideration of those promises that God hath made viz. To bring men into the bonds of the Covenant and to work a willingness and an ability to receive what he gives to believe what he saith and to observe and do what he commandeth What shall I say more would we indeed get into this Covenant then the work we have to do is twofold 1. To get a Title to Gods love 2. To get assurance that we have a title the first is done by consideration and believing the second is done by examination and diligence to make our calling and election sure Object But you have said before that there is no condition of this Covenant on mans part and now you put men upon the use of means to get into this Covenant now I would fain know what difference there is between means and conditions are they not as one Answ Every means is not a condition though every condition be a means Now Gods order and method in bestowing the blessings of the Covenant upon a person or a people is in the use of means in Exek 36. there are some sixteen promises one after another made to the people without any condition on the peoples part Be it known saith the Lord to them not for your sakes but for my own names sake I will do this for you but I will hand these mercies to you in the use of means verse 37. I will yet for this be enquired of by the house of Israel to do it for them And surely mistaken is Mr. Samuel Richardson that saith in his book called the Saints desire pag. 46. that there is no means to be used by man to get an interest in this Covenant or to partake of it 1. Break your Covenant with your old sins and your lusts or else God will not enter into Covenant with you Mat. 6. 24. 2. Come with an humble submission to yeild up thy self to the obedience of the will of God If any will be my disciple he must deny himself 3. Come before God in the name of a Mediator and make a Covenant with him by his sacrifice Psal 50. 5. 4. By faith look at the gracious invitations of God and consider his readiness and willingness to enter into Covenant with us 2 Chron. 30. 8 9. John 6. 39. The eighth thing to be enquired into is this when may a man or woman be said to be in this Covenant 1. A Man or woman old or young is then properly actually and expresly in Covenant with God when God hath come to it in a promise of the Gospel so that the soul doth feel it self under the power of the promise then it begins to know he is in Covenant so the Lord in and through this Covenant brings a poor soul to see and seeing to admire the superabundant riches of his free grace and love and so humbly and thankfully embraceth the same and the heart thus wrought upon exceedingly desires that such kindnesses of God might not slip out of mind but that the consideration of this soul-ravishing heart-melting grace and loving kindness might carry him forth stedfastly to believe and dearly to love cheerfully to honour and obey this God of mercy in soul body and spirit so long as the Sun and Moon endureth so the soul begins to be carried forth out of self unto God and in God alone finds rest and satisfaction 2. Faith and works doth evidence our being in the Covenant faith doth evidence it to our selves and works to others but faith and works do evidence no otherwise then organically as it is an organ or instrument by which we do apprehend it 3. Then may a man be said to be in the Covenant when he doth find his soul carried forth to a secret resting relying leaning staying and hanging upon Christ alone for life and happiness 4. A man may be said to be in this Covenant when he doth find within this frame of spirit Oh that I had more of God that I were filled with Christ oh that I had his righteousness to cover me his grace to pardon me his power to support me his wisdom to counsell me his loving kindness to refresh me and his happiness to crown me 5. Again a man may be said to be in this Covenant when in some good measure a soul doth come to see that Christ did legally interpose and put himself between God and man to mediate and intercede for them and so voluntarily became obedient unto his Fathers will and by undergoing bearing and suffering the warth and curse due to him for his sins And so Christ took away the sins reconciled him to God redeemed him from the Law and delivered him from the wrath to come 6. A man may be said to be in this Covenant when he doth freely accept of free pardon and a surety under the Gospel Gospel grace neglected is the great condemnation of the world how mindfull should we be of the Apostles counsell Receive not the grace of God in vain that is receive it not only in word but in power as it is a quickning spirit or spirit and life not begetting a form only of a profession but as changing and transforming into the Image of God and altering the inward disposition of the heart 7. A man may be said to be in this Covenant when he finds in himself a conscientious improvement of the word of God for self purifying the word hath a purifying faculty in it John 15.
7. Of the Springs of Assurance 8. Of the impediments of assurance 9. Of the evil of doubting or want of Assurance 10. Many think they have Assurance and have it not 11. Many reasons wherefore the Lord doth not give Assurance speedily 12. Very hard to recover assurance if once lost Of the nature of Assurance what it is ASSurance is a certain sweet motion of the soul steadily resting upon the mercy of God through the merits of Christ with an unshaken expectation of all that is promised this assurance in Scripture hath several denominations which I shall speak to under the next head Or assurance is a victorious conclusion against the strength of doubting whereby the mind of a believer is certained and perswaded and upon good grounds setled concerning his personal interest in Christ and all his benefits Assurance conquers our doubtings answers our arguments clears our evidences unto the soul against the many suspitions which did arise that Christ doth indeed own it that he is the Saviour thereof c. This assurance is called sometimes full assurance of understanding Col. 2. 2. Sometimes called full assurance of hope Heb. 6. 11 12 19. Sometimes full assurance of Faith Heb. 10. 22 So that faith and hope do contribute their influence to the making up of full assurance sometimes this is called boldness Heb. 4. 16. Importing an undanted yet humble and dutifull looking God in the face sometimes full assurance when faith acts strongly without staggering through unbelief Whether Assurance be attainable in this life 1 John 5. 13. THese things have I written unto you that ye way know that ye have eternal life Heb. 6. 18. God hath given us his Oath his word his seal that our consolation may be strong and that our salvation may be sure 2 Cor. 5. 1 2. We know that if our earthly house of this tabernacle were dissolved we have a building an house not made with hands eternal in the heavens Solomons Song 2. 16. My beloved is mine and I am his I am his by purchase and I am his by conquest I am his by donation and I am his by election and I am his by Covenant and I am his by marriage Isa 63. 16. doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledge us not thou O Lord art our Father and our redeemer Rom. 8. 38. Paul saith that nothing could separate him from the love os Christ 2 Pet. 1. 10. Give diligence to make your calling and election sure therefore we see it is attainable and our duty to make it sure c. Of the several sorts of Assurance THere are degrees of assurance some more weak some more strong there is an assurance and a full assurance God in his word doth exhort Christians to strive after assurance yea full assurance yea the riches of full assurance and no doubt that not only Paul but many a good Christian can say sometime or other I am verily perswaded that Christ loved me and gave himself for me Assurance hath many denominations in the Scriptures according to its degrees sometimes it is called a perswasion Rom. 8. 38. Sometimes boldness Eph. 3. 12. In whom we have boldness which doth import an undanted yet humble and dutiful looking God in the face Sometimes it is called full assurance Rom. 4. 2. That is when faith doth act strongly without staggering through unbelief This is called sometimes full assurance of understanding Col. 2. 2. Sometimes full assurance of hope Heb. 6. 11 18 19. And sometimes full assurance of Faith Heb. 10. 22. For Knowledge Faith and Hope do all contribute their influence to the making up of full assurance many Christians have some degree of assurance who think they have not and many have no assurance at all who yet pretend thereto most of all Of the trials of assurance AS Surance may be brought to the test and tried by 1. The qualification of the Subject assured 2. Or by the grounds or cases of assurance 3. Or by the fruits and effects of it we are not to let the reall interest of Christ to hang hovering and in dispute but to determine them by particular and personal evidence 1. True assurance doth support and comfort the heart in deepest tribulation as we may see in Job and Paul 2. True assurance doth make a man of a Godlike disposition easie to be intreated ready to forgive abundant in goodness it makes a man study the good of others wherein he may strengthen the feeble and comfort the dejected and inrich the impoverished and recover the seduced and inlarge the streightned and build up the wasted 3. True assurance puts the soul a work upon self-purifying 1 John 3. 2 3. 4. True assurance doth make the soul incomparably to prize communion with God and Jesus Christ Can 2. 6 7 16 17. Compared with Cant. 3. 1. to the 6. 5. True assurance doth engage those that have it to serve and honour God Josh 1. 15. God assured Joshua that he would neverleave him nor forsake him Joshua upon this resolves that he and his house would serve the Lord c. To make out after and endeavour for assurance is our duty WE are bound to draw near unto God in the full assurance of Faith Heb. 10. 22. 2 Pet. 1. 10. Wherefore the rather brethren give diligence to make your calling and election sure but so foolish are we that whilst with much care and labour we go about to make those things certain which are most uncertain we make those things uncertain which might be made certain 2 Cor. 13. 5. Examine you selves whether ye be in the faith prove your selves c. Consider farther that although the enjoyment of assurance makes most for our consolation yet the living upon Christ purely in the want of assurance makes most for his exaltation he is happy with Thomas that believeth upon seeing and handling but thrice happy are those that believe when they do nor see John 20. 29. Faith can make a soul submit in a cross but it is assurance which makes the soul to rejoyce and triumph Of the benefits of assurance and many arguments to perswâ—de us to make out after it 1. THE want of it doth hinder thankfulness 2. Assurance will settle a soul upon Christ 3. Assurance will sweeten all other blessings to us 4. Assurance will put us upon all kind of duty 5. Assurance will ease a man of the world and mount the soul above it 1. The want of it doth hinder thankfulness We cannot give God hearty thanks whilst we are doubtfull of our particular interest in Christ this man cannot thank the Lord from his own Soul for giving his Son Jesus Christ seeing he doth doubt of his interest in him he cannot thank God for pardon of sin seeing he doth doubt whether they be pardoned or no see Psal 103. 1 2 3. 2. Assurance will settle a soul upon Christ and cause him to lie down and sleep in
believe and that believing we might have life through his name 1. The Scriptures of truth are the ground of Faith as they do give a man sufficient ground and warrant to believe whatsoever is contained in them this was the ground of Abrahams faith and of Davids faith remember the word upon which thou hast caused me to hope Psal 119. 49. 2. The Scriptures are the ground of Faith as it is a sure word as we are not to believe any thing that is not contained in Scripture so we need not doubt of any thing that is promised in them they are the faithful sayings of God 3. The Scriptures are the ground of Faith as it is a touchstone to try all doctrines by Isa 8. 20. John 5. 39. 4. They may be said to be the ground of Faith as they hold forth all things necessary to salvation and all things necessary to be believed Again they may be said to be the ground of Faith because in them the Lord doth command us to believe 1 Joh. 3. 23. Joh. 6. 29. Again in the Scriptures there are many solemn invitations to poor sensible sinners to come and take milk and wine and the water of life freely And many precious promises to those that do come with many examples left upon record how well those have sped that did come all these are grounds and encouragements to believe The Springs of Faith how God doth beget it in an unbeliever THere is no natural power in man to produce a cause within its self this great grace of Faith is no fruit of the wisdom of the flesh nor is it the birth of a corrupt will The immediate and sole cause of Faith is the Spirit of God He it is who is greater then the heart who can perswade and draw the heart and change and renew the Spirit There be means appointed by God which he doth ordnarily bless for the production of faith as he hath ordained means for the revelation of Christ so he hath sanctified means to lead the soul unto him to implant Faith 1. God lets the soul see that it is the command of God that he should believe and that faith is the gift of God without which we can do nothing acceptably it is through grace that men believe yet men are to use the means now the great and ordinary means by which God works faith in the hearts of men it is the preaching of the word See Act. 13. 48. When the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordained to life believed Rom. 10. 17. Faith comes by hearing and hearing by the word of God Ephes 1. 13. In whom ye also trusted after that ye heard the word of truth the Gospel of your salvation 2. The preaching of the word doth discover to the soul its extream misery and great need of Christ and makes him say men and brethren what shall I do to be saved 3. It is that which casteth down all the reasonings arguments and disputes of the mind against the conditions of Christ and renders all the terms of Christ upon which he will be taken as most equal fair and resonable 4. It is that which clears the way for the soul against all its fears and unbelieving doubts it layes before the sinner the freeness of Gods mercy the fulness of Christs Redemption the willingness on Christs part to accept of him 5. It is that sets the soul in a patient expectation to lie at the Pool for ever to attend the assemblies of the Saints and to enquire in his Temple till the soul can take a close with Christ by true believing 6 Means to get faith take one promise and charge that upon the heart and if the heart be stubborn and will not yeild then take another if that will not do then take another and lay that home upon the heart and never leave this work till you have gotten some smal measure of Faith 7. Make as much conscience of those commands that require you to believe as you do of those commands that do require you to hear read and meditate and pray Lastly consider for thy encouragement that blessed text Psalm 147. 11. The Lord taketh pleasure in those that hope in his Mercy See Psalm 33. 18. The Impediments Lets and Hinderances of Faith AS the Eunuch said to Philip here is water what hinders me that I may not be baptized so may I say to my self and others here in the Gospel is Christ set out to the life here are arguments fair enough to draw on our souls to Christ what hinders that we do not believe and receive Christ The first impediment to the getting of Faith is gross ignorance whatsoever is contrary to knowledge the same is contrary to Faith the soul must have light for all its motions for the eye to see and the understanding to perceive and for the heart to embrace those ignorances that is a hindrance to faith fals in these three parts 1. They are ignorant of their own sinful condition 2. They are ignorant of Gods just disposition towards them 3. They are ignorant of Christ and all his excellencies what he is God or man or both they know not him in both his natures neither in his Offices Actions Passion Benefits Vertues they understand not how God hath manifested love in Christ to what end he was made man what is in him more then in any other Alas they think not of these things Now how is it possible for the soul to believe or to be perswaded to believe in Christ or to labour for this precious faith which is a stranger to it self to God to Christ 2. A second impediment of Faith is a vain confidence of natural righteousness this was it which kept off many of the Pharisees the text saith that they trusted to their own righteousness they being ignorant of Gods righteousness and going about to establish their own rigteousness have not submitted to the righteousness of God Rom. 10. 3 6. 3. A third impediment of faith is the honour of the world how can you believe saith Christ which receive honour one from another John 5. 44. again Mat. 19. 22. He went away sorrowful without faith for he had great earthly possessions John 7. 48. Have any of the Pharisees believed on him Motives to believe or divers Arguments from Jesus Christ himself to perswade us to believe 1. OUR Lord Christ doth lay his command upon us John 14. 1. ye believe in God believe also in me John 6. 29. this is the work of God that ye believe on him whom he hath sent 1 John 3. 23. this is his Commandment that we believe on the name of the Son of God even Jesus Christ 2. The second motive is or may be thus consider that Christ plainly saith that he that will not believe shall be damned John 3. 18 36. Excellency prevails much with an ingenious nature and necessity with the worst
Apostles but the Gospel is to be preached chiefly and mainly but the Law accidentally and occasionally as will more fully appear in the following discourse Which is first to be preached the Law or the Gospel THis is the Commission and message of Christ Mark 16. 15. Go and preach the Gospel And it was the practice both of Christ and his Apostles to preach the Gospel in the first place First we find it to be the practice of Christ as for example our Saviour Mat. 5. 3. to the 12. he pronounced nine blessings of the Gospel in his Sermon on the mount before he spake one word of the Law So Mat. 4. 23. We read that Jesus went about aâ—l Galilee teaching in their Synagogues and preaching the Gospel of the Kingdom c. So likewise it was the practice of the Apostles viz. we read of Paul 1 Cor. 2 2. That he determined to know or make known nothing amongst the Corinthians save Jesus Christ and him crucified Hence Ministers are called the Ministers of the New Testament 2 Cor. 3. 6. And in another place they are called the Ministers of Christ and of righteousness because they did preach the Gospel in the first place So again Paul when he came to the Corinthians 1 Cor. 15. 3. He delivered unto them first of all that which he also received how that Christ dyed for our sins according to the Scriptures which was plain and pure Gospel So again Paul and Sylus upon the first question propounded unto them by the keeper of the prison Acts 16. 31. They exhort and teach him to believe in the Lord Jesus Christ and good reason because believing was to be taught before doing Heb. 11. 6. Tit. 3. 8. without faith it is impossible to please God and those that had believed in Christ should be carefull to maintain good works So again Peter in Act. 2. before he spake of the Jews crucifying of Christ he did preach the free and blessed Gospel to them Object 1. But I have heard some of our brethren of the Presbyterian Congregations object against this truth and say how can men come to see the want and need of Christ if the Law be not first preached Answ It is supposed that all men do look upon themselves as sinners and acknowledge themselves to be sinners although they have not such a particular and sensible conviction theâ—eof and so the work of the Minister is not so much to shew men the need of Christ first but rather the love of God in giving Christ John 3. 16. and to shew and set forth the riches of Christs grace to sinners in general Romans 5. 8. Object 2. But is it not the first work of the Spirit to convince men of sin John 16. 8. Answ By sin in that place is meant the sin of unbelief Of sin saith he because they believe not on me ver 9. and this sin is not convicted by the Law For that which doth not command Faith cannot discover the sin of unbelief or else consider the Gospel was preached to these people before and they would not believe nor embrace that Gospel but continue under the Law and so the Law is to be preached to them Object 3. If the Law be not to be preached first when and to whom is the Law to be preached Answ 1. The Law is to be preached after the Gospel unto such as do not imbrace the Gospel and yet justifie themselves as the Jews did and that think by their misunderstanding the Law that they keep the Law thus Christ did preach the Law Mat. 5. from 21. to the end 2. The Law is to be preached to those that would make it void and null and of no effect 3. The Law is to be preached and taught unto men after they do believe so far as it doth teach Believers their duty towards God and Christ and their neighbour but the duties and commands of the Law are not â—o be urged to Christians upon any other ground thâ—n upon that ground which Christ himself did urge them John 14. 15. If ye love me keep my commandment Titus 3. 8. These things I will that thou affirm constantly that they that have believed in Christ be careful to maintain good works Much more might be said to prove this point How the Gift of preaching may be obtained SUrely it is the Lords work to furnish and enable a soul to this great work 2 Cor. 3. 5 6. not that we are sufficient of our selves but our sufficiency is of God who hath made us able ministers of the New Testament So again Eph. 1. 1. Paul an Apostle of Iesus Christ by the will of God Gal. 1. 11 12. But I certifie you Brethren that the Gospel which was preached of me is not after man for I neither received it of man neither was I taught it but by the Revelation of Jesus Christ Now the Lord doth hand forth this gift to his servants many times in use of means First prayer Secondly reading the Scriptures 2 Tim. 3. 16 17. All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction that the man of God may be perfect throughly furnished unto every good work Thirdly meditation 1 Tim. 4. 15. Meditate upon these things give thy self wholly to them that thy profiting may appear to all The fourth and last means to be used to attain this gift is studying 2 Tim. 2. 15. Study to shew thy self approved unto God a work-man that needeth not to be ashamed but be sure that thou dost study more Scripture mysteries then humane Histories 1. In each text consider the coherence occasion circumstance and order of the words 2. Consider the denomination of the text as whether it be a Precept Exhortation Threatning Promise Petition Deprecation Similitude Parable c. and that to be insisted upon only which is most agreeable to the principal immediate scope of the holy Ghost in that text then you are to consider of the method that so you may teach clearly convict strongly and perswade powerfully and that you may so do consider the chief parts of a Sermon are these three 1. Explication 2. Confirmation 3. Application Each of these may be further branched and subdivided Then come to the dividing of the Text and there be not too curious for it must not be divided needless or obscure From the division of the words come to the Doctrines which must be deduced from it clearing their inferences shewing their latitude according to their several branches and degrees then come to the confirmation by positive proofs from Scripture the text being divided and the doctrines raised then you come to the reasons which should be such as may tend to convince the judgement the particular heads from whence the reasons are deduceable are these 1. The Necessity 2. The Equity Which are capable of many subordinate branches Then come to application which is either 1. Doctrinal for our
and stand on thy guard having put on all the armour of Christ as a valiant souldier constantly maintain war and thou shalt usually obtain victory resolve in the strength of Christ either to conquer or dye conquering for let no man think to dance and dine with the Devil and afterwards to sit down with Abraham Isaac and Jacob in the Kingdom of heaven Let us therefore live in Christ and not in our selves for in our selves there is a body of lust corruption and sin and a Law accusing and condemning but if we live by faith in Christ and in the apprehension of his love laying hold on the life righteousness obedience satisfaction of him whom the pirit cals ours saying Christ is ours and we are Christs and Christ is Gods and thus a believer is blessed only in a righteousness without not with in and all our assurance confidence and comforts are to flow in unto him through a channel of faith and not of works by faith we ought to live above sin infirmities temptations desertions sense reason fears doubts it makes the yoke of Christ easie and sweet it states the soul in the possession of heaven whilst the body remains on earth by faith we can cheeâ—fully part with and suffer deprivation of the sweetest outward comforts and enjoyments and welcome death knowing that we do but exchange the worst place and things for better the Lord Jesus having spoken peace to the soul that he hath paid all his debts for it and that his sins shall be remembred no more now the soul knows it is happy and enjoys the comfort of it 7. Make thy will in time of health and leave all things clear upon both books of shop and conscience that thou mayst have nothing to do but to dye and to meditate upon and to have faith in the precious promises which speak of rest joy peace and perfect happiness which is provided for us in heaven firmly believing that God will after this life give us all those things with himself which he hath promised as certainly as thou hast in thy will given to thy relations such and such things for them to enjoy and so exercise faith in the resurrection of thy body 1 Thes 4. 16. to have a spiritual body 1 Cor. 15. 43 44. to have a glorified body Phil. 3. 21. to have fulness of knowledge Ephes 3. 18 19. to have fulness of joy and pleasure Psal 16. 11. sâ—ch as shall be internal pure full spiritual and eternal where no misery hunger cold nakedness pain grief nor weariness but rest without labour in rest tranquility in tranquility content in contentment joy in joy variety in variety security in security eternity c. thus shalt thou that hast prepared for death aforehand dye sweetly whilst others that put off preparation to the last O what a hurry be they in Oh the anguish that their souls endure they apprehending God angry with them the Devil accusing them earth leaving them heaven refusing them hell claiming them soul and body parting friends weeping and themselves hopeless going they know not whither But to a godly man death is neither strange nor fearful unto him not strange because he dyed dayly not fearful because whilst he lived he was dead and his life was hid with Christ in God to dye then is nothing else but to rest from our labours and to go home to our fathers house unto the City of the living God the heavenly Jerusalem to an innumerable company of Angels to the general assembly and Church of the first born to God the Judge of all and unto the spirits of just men made perfect and to Jesus the Mediator of the New Testament whilst his body is sick his mind is sound for God maketh all his bed in his sickness Psal 41. 3. and as his outward man decayeth the inward man â—renewed day by day when the speech of his tongue saltereth the sighs of his heart speaks lowder unto God when the sight of the eyes faileth the Holy Ghost illuminates him inwardly with abundance of spiritual light sometimes he is saying with Paul I desire to be dissolved and to be with Christ Phil. 1. 23. and with David Psalm 42. 2. As the heart panteth after the water brooks so panteth my soul after thee O God when shall come and appear before him come Lord Jesus come quickly So when the appointed time of his dissolution is come knowing that he goeth to his father and redeemer in the peace of a good conscience he saith Lord now lettest thou thy servant depart in peace c. and so surrenders up his soul as it were with his own hands into the hands of his heavenly Father saying with David Into thy hands O Father I commend my soul for thou hast redeemed me O Lord thou God of truth and so saying with Stephen Act. 7. 59. Lord Jesus receive my spirit Thus far of the preparation for death with a taste of the sad condition of one dying out of Christ and the sweet condition of a Christian dying that is a member of Christ that did prepare for death before it came I had once intended here to have spoken to the sad condition of the ungodly after death resurrection and last judgement and also of the blessed condition of all that dye in the faith after death resurrection and last judgement but that will not fallin order here but towards the end of this book when we come to speak of the resurrection of the body and last judgement when Christ shall deliver up his Kingdom to his Father and God shall be all in all I shall proceed now to speak of the second coming of Christ in power and great glory c. The great and terrible day of the Lord is near dawning and the glory of all flesh staining the Kingdom of Christ appearing and the restitution of all things approaching this great Mysterie opened the grounds thereof examined the truth cleared and the ignorance of many in this Mysterie discovered THat very self-same Jesus which was born in Bethlem and suffered at Calvary even he shall come again the same Jesus not another Act. 1. 11. shall so come again as he was taken up viz. Visibly substantially apparently to all yea in the same manner yea it is added as you have seen him that we might not allegorize the matter we are kept to the very manner now for the probation of this truth we have 1. The testimony of all the Prophets 2. We have the testimony of all the Apostles 3. We have the testimony of Angels all bearing witness to this truth 1. We have the testimony of the Prophets see Acts 3. 21. Whom the heavens must receive untill the time of restitution of all things which God hath spoken by the mouth of all his holy Prophets since the the world began but especially the Prophets since Samuel ver 24. yea and all the Prophets from Samuel and those that follow after as many as have spoken
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
c. 6. This Doctrine is that by which Satan is overthrown and his Kingdom turned up side down So that being a Reprobate and a fallen Angel maketh it his great work to bring all that possibly he can into the same state with him although through this grace of God he can do nothing but by permssiion God doth keep him in a powersul chain wicked Angels are Potent only our good God is omnipotent when he doth give way one Devil doth overthrow a Legion a million of men but till God doth lengthen out his chain a Legion of Devils cannot hurt one man Satan cannot hurt us unless he get us within the compass of his chain if we go not to him he cannot come to us All the waiâ—s of Satan are swarving from the way and rule of the Word he cannot touch one man or woman that endeavours to walk according to rule he can but suggest sin to us he cannot force us to sin he cannot infuse wickedness into us but only stir up sin in us All the forces of hell cannot scale the walls of heaven It s true Satan will sometimes stand up as the Philistian did and say Who is the man that will redeem this and that soul that are in my snare and in my power am not I the God of this world and is it not written that I am the Prince of the air who shall rescue them out of my hand then cometh the Lyon of the tribe of Iudah as David against the Philistian and saith to Satan thou hast defied the Armies of Israel I will try thy power and pull down thy pride here Christ hath a single duel with them and the issue was that Satan bruised the heel of Christ and Christ wounded his head and so fulfilled that Prophesie Gen. 3. 15. And so Chtist after he wounded his head cast him out John 12. 31. The Prince of this world is cast out so that now Satans power is already taken away the Devil it is true doth challenge a right to many of Christ servants till they are called converted and brought from under the power of darkness by the appearance of this free grace Titus 3. 4 5. But after the kindness and love of God our Saviour appeared according to his mercy he saved us by the washing of Regeneration and renewing of the Holy-Ghost it was Satan that tempted our first parents to rebell it was Satan that provoked David to number People it was Satan that put Peter upon perswading of Christ not to suffer it was Satan that put Cain upon murthering Abel therefore he is called a Murtherer from the beginning it was Satan that put treason into the heart of Judas against Christ it was Satan that put Annanias upon lying Now there is no weapon but spiritual weapons that will steed the soul in combating with the Devil Ephes 6. 13 16. It was not Davids sling nor his stone that gave him the advantage of setting his feet upon Goliah but his faith in the free grace of God 1 Sam. 17. 45. Luther reports of a German Minister that he acknowledged himself that before he came to understand aright the free and powerful grace of God he vowed and resolved above one hundred times against some particular sin and never could get power over it at last he saw the reason to be his ignorance in the Doctrine of grace and his too much trusting to his own resolution at last he could resist Satan stedfastly in the faith and he would flie from him James 4. 7. we read in 1 John 5. 4. This is the victory that overcometh the world even our Faith 7. This is the Doctrine that Satan doth make war against either to pervert or corrupt 1. He seeks to pervert it by putting out of order or turning up-side-down to bring in that which should be kept out Prov. 10. 9. He that perverteth his way shall be known 2. If he cannot prevail with men to pervert this Doctrine he shall leave no means unattempted no stone unturned to corrupt it by keeping people in a foolish unsound perswasion that all is well with them Psalm 143. They are all corrupt that is they have not understanding to perceive the things which God offereth to them There be two main things in which Satan doth busie himself to deceive souls 1. By laying the greatness and vileness of a mans sins before him and then falls to perswade him there is no mercy in God for such a sinner 2. By presenting God to the soul as one made up all of mercy 1. By laying the greatness and vileness of ones sins before him and then perswades him there is no mercy in God for such a sinner What saith Satan dost thou think that ever thou shalt attain mercy by Christ that hast sinned with so high an hand in slighting the tenders of grace and grieved the Spirit of grace and despised the Word of grace that hast trampled under foot the blood of Christ by which thou mightest have been pardoned purged justified and saved What dost thou think saith Satan that ever Christ will own receive or embrace such an unworthy wretch as thou art Thou art unworthy to entertain Christ in thy house much more unworthy to entertain him in thy heart thou fool thou knowest thou art not prepared thou art not thus and thus humbled thou art not heart sick of sin thou hast not been under horrors and terrors as such a man and such a woman thou must stay till thou art prepared and qualified to receive Christ for albeit Christ is able yet he is not willing to save such a rebell as thou art that hast been in open Rebellion against him all thy daies now for answer hereunto That there is mercy for such miserable creatures if they will receive it and not dispair will more at large appear in these choice places of Scripture Micah 7. 18 19. Isa 43. 25. Jer. 3. 12. Joel 2. 13. Isa 55. 7. 1 Tim. 1. 13 15. Psalm 66. 18. Iohn 6. 37. 1 Cor. 6. 9 10 11. Heb. 7. 25. Isa 1. 18. It is hard to find any one place in the whole Book of God requiring any worthiness in the creature before a souls believing in Christ and resting upon him for happiness and blessedness I read of none that obtained mercy and pardon from Christ but unworthy souls pray what worthiness was in Zachens Mary Magdalen Paul and Lydia before their coming to and believing in Christ 2. If Satan cannot catch men in this first pit then he turns over leaf and comes a new way to work viz by presenting God to the soul as one made up all of mercy Oh saith Satan you need not make such a matter of sin nor to be so unwilling to sin for God is a God of mercy a God that delighteth in mercy ready to shew mecry a God that is never weary of shewing mercy he is a God more prone to pardon his people then to punish them and why then
son and said Father I am not worthy to be called thy son 3. We should keep our Iustification distinct and not go to reason out our Iustification from our Sanctification but we should look to Jesus Christ the Rock upon which a Christian should build his soul 4. We should alwaies keep up and keep distinct our Justification as the spring and way to Sanctification for the fruit of Justification is peace joy boldness and strength to do the will of God all this doth come in from Jesus Christ in a way of believing and not from Sanctification for as we are not to conclude our Justification from any effects of Sanctification so we are not to conclude that apprehension of Justification to be from God which takes us off the means waies and rules of Sanctification therefore although they be distinct in these four forementioned heads yet they agree and go hand in hand in these ensuing things 1. They go together in these he that is justified doth as earnestly desire Sanctification and holiness as he doth heaven and happiness 2. He doth as well desire that is justified by Christs righteousness to chuse Christ as a King to rule over him as a Saviour to save him 3. They go together in this respect also a soul is not content with the apprehension of his Justification unless he finds some measure of and growing up in Sanctification 4. They go together as doth appear by this the man that is truly justified he doth make as much care and conscience to practise holiness as ever he did to get Christs righteousness 5. They go together in this respect also every discovery of Christ and his righteousness to the soul for Justification doth fit and heighten the souls resolution for Sanctification and holiness 6. A man may be said to keep his Justification and Sanctification together when he doth trust his soul in the hands of Christ for salvation and makes it his work to die to the world and to honour Christ in the world 7. When a soul hath found out Christ for his Justification he doth make it his great business to be conformable to him in his conversation Phil. 3. 10. being made conformable to his death Now if any ask 1. Why a soul should keep his Justification and Sanctification distinct in some things 2. Why in other things we should keep them together 3. How a soul should come to keep his Justification and Sanctification distinct and yet to keep them together Then I answer 1. Why a soul should keep them distinct to which I answer 1. Because the Spirit of God is distinct in laying down these things in the Scrptures viz. in exhorting us to come without money and without price and if we walk in darkness and see no light yet to trust and stay our selves upon him because he doth love us freely and pardon us graciously and is found of them that sought him not 2. Because otherwise our souls can never be truly established rooted and built up in him Isaiah 7. 9. Eph. 3. 17. Col. 2. 7. he that doth mix Justification and Sanctification together can never be established 3. We should keep them distinct that so we might give God the whole glory of our Justification and salvation Quest 2. Is why we should in other things keep them together Answ 1. That we might glorifie God before the world its true a soul doth most glorifie God by believing but he doth more glorifie God before the world by his holy conversation Matth. 5. 16. John 15. 8. 2. Because holiness and sanctification is the way in which the Lords people shall be saved I do not say that this is the way by which but the way in which salvation is manifested 2 Pet. 1. 10 11. 3. The next reason why we should keep them together is because thereby we shall stop the mouths of wicked men 1 Peter 2. 15. For so is the will of God that with well doing you may put to silence the ignorance of foolish men 4. We are to keep them together because this is the will of God that all that do profess his name and lay hold on his Mercy should live holily 1 Thes 4. 3 4. For this is the will of God even your sanctification that every one of you should know how to possess his vessel in sanctification and holiness 5. We are to keep up Sanctification as well as Justification because thereby the Lord will stop the mouths of wicked men at the last day saying Come ye blessed of my Father you have done thus and thus for me and mine Matth. 25. 34 35. Quest 3. Is how should a soul come to keep his Justification and Sanctification distinct and yet keep them together Answ 1. Meditate much on the free love of God when we were in our blood he was in his love freely to love us and graciously to justifie us and then in the second place the soul will say within it self shall I sin against him that hath freely justified me No no how can I do this great wickedness and sin against God 2. Dwell much upon those engagements that God hath put upon us in the many great things that he hath done for us Titus 3. 3 4 5. For we our selves 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 appeared not by works of righteousness which we have done c. Ver. 8. These things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works 3. Think much upon the littleness of our work or services we can do to him and the unspeakable things that he hath done and promised to do for us what a disproportion there is between his mercy to us and our obedience to him the one is like the Ocean Sea the other as a grain of mustard-seed the one infinite the other finite the one as a great mountain that fills the whole earth the other as a Pepper-corn 4. Dwell much upon the great difference there will be between those that make it their work to keep up their Faith and obedience and those that do not at the coming of Christ the one he will bless and make them sit down to meat and will serve them see that blessed place Luke 12. 37. The other hath neither Justification nor Sanctification the Lord will cut them asunder and will appoint them their portion with unbelievers Luke 12. 46. O what remains then but that we labour to distinguish between our Justification and our personal Sanctification The first is quite out of our selves consisting in the imputation of Christs righteousness inherent in him who sits at the right hand of God far above the reach and sphear of sins activity and is therefore perfect and compleat yea the foundation of all blessedness the latter is in our selves and therefore weak and
uncertain he that understands not the true nature and doctrine of Justification cannot enjoy true stable and constant peace but remains unstable apt to be led away with every wind of Doctrine in the right understanding of this point is treasured up a fountain of soul-reviving consolation Surely by what hath been said it doth most plainly appear that a Christians happiness depends not upon his own doings but on Christ who is of God made unto us Righteousness Sanctification c. who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace See 1 Cor. 1. 30. 2 Tim. 1. 9. Heb. 13. 8. Sanctification admits of degrees Justification neither of Rules nor degrees when we cannot apprehend God in a way of Sanctification yet we are then comprehended of God though our actual righteousness be but as menstruous rags and often fail us yet then even then we have the righteousness of Christ presented to us Isa 45. 24. Surely shall one say in the Lord have I righteousness and strength their righteousness is of me saith the Lord Isa 54. 17. And this Righteousness as it is ours by imputation so it is perfect and endureth for ever and is the foundation of all blessedness therefore let us rest satisfied with Christs righteousness and add nothing to it let our hearts say with David Psalm 71. 15 16 19 24. I will make mention of thy righteousness even of thine only and wait upon him in Faith prayer and patience who hath promised that he will be as a dew to Israel and that he shall grow as a Lilly and cast forth his fruit as Lebanon Hosea 14. 6 7. Of Faith the quality object acts seat subject inseparable concomitants and degrees of Justifying Faith the difficulty of believing and the faculty of mistaking about it FAith gives courage and confidence in greatest difficulties and dangers but unbelief raiseth fear where no fear is Psalm 23. 4. Believing is the ready way the safest way the sweetest way the shortest way the only way to a well-grounded assurance now Faith is An habitual frame or a believing disposition of heart whereby man is inclinable to believe whatsoever God hath said in his word Or It is a grace of God whereby the heart and will of a sensible sinner doth take and embrace Jesus Christ as tendred in the Gospel in his person and offices and doth wholly and only rest upon him for pardon of sin and for eternal life Gods eternal decree is the original cause of it Acts 13. 48. The instrumental cause of it is the Word of God Rom. 10. 17. The immediate and singular cause of it is the Spirit of God Gal. 5. 22. That the will or heart of a man should be brought off from it self and to abhor its own condition and sufficiency and to take Christ as God tenders him to be the only rock upon which a man must build his salvation and to be the only Lord to whose Law and will we must resign up our whole soul this ariseth not from natural causes or mans own free will Of the Object of Faith NOW the object of Justifying Faith is the whole Trinity God the Father the ultimate object God the Son the immediate as he is joyntly one with the Father in justifying a sinner John 14. 1. ye believe in God believe also in me now whole Christ is the object of Faith Christ you know is God and man and he is to be considered as a Priest as a Prophet and as a King now God tenders him in all these to sinners and Christ is willing to bestow himself on them as one who can and will assuredly save all that come to him but saith Christ if you would have me to be your Priest to save you you must also be willing to have me to be your Prophet to instruct you and direct you and to be your King and Lord to command you you must resign up your selves to my Scepter and Government for I am a Lord as well as a Saviour and I will be taken as both or else you shall have part in neither I will be taken as Lord and King to command all the heart to dispose all the waies to rule the very thoughts Of the subject of this Faith THE subject of this Faith is a sensible sinner there are two sorts of sinners 1. Some generally corrupted both in their natures and in their lives and they are as unsensible as they are sinful they know not their own vileness these are not the subjects of this precious Faith 2. There are sensible experienced sinners who loath themselves and groan under the burden of their sins I must confess there are several degrees of this sensibleness neither dare I to assume the height and latitude of it unto the terms or horrour and terrour and dejections before he can believe in Christ no though these sharp throws are manifest in some yet let us not make them a rule for all but this be sure that the heart looks not towards Christ until it feel it self to be sinful and lost then and not till then the soul looks out and enquires after a Saviour and anon he finds it written that Christ â—ame not to call the righteous but sinners and that Christ was sent to find that which was lost and that the whole need not a Physitian but the sick and that he is sent to preach liberty to the Captives Of the Seat of Faith THE seat or habitation of Faith is the heart or will or both Rom. 10. 10. with the heart man believeth unto righteousness Acts 8 37. and Philip said if thou believest with all thy heart thou mayst now before Faith takes up his seat in the heart or in order to it 1. There is a looking to Jesus John 19. 37. 2. There is a coming to him Mat. 11. 28. John 6. 37. 3. There is a leaning upon him Cant. 8. 5. 4. There is an embracing of him Cant. 2. 6. 5. There is a taking hold of him John 1. 12. Col. 2. 6. 6. There is a believing in him and that with the heart and there is the seat of Faith Of the ground of Faith THE ground of believing is the word of God the Scriptures of truth he that doth say he doth believe in God having no Scripture ground he doth deceive himself the ground of Faith is without our selves not a light in us or any thing done by us the ground of Faith is God in his word doth offer us Christ and Christ cals us unto him and saith he will in no wise cast us off but if we believe in him we shall have eternal life now this is a word of truth and this word of his is worthy of all acceptation and whatsoever was written aforetime was written for our learning that we through patience and comfort of the Scriptures might have hope John 20. 31. But these things are written that we might
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
how many thousands did God take away by the plague for that small sin It is true in one sense there is no little sin because there is no little God to sin against One would think it was but a small thing for Vzza to put his hand to uphold the falling Ark yet for this the Lord smote him that he dyed For one small sin of Moses for neglecting to circumcise the child for the bare omission of that the Lord met him and would have killed him Exodus 4. 24. The same Moses for one unadvised speech must die in the wilderness and not go into Canaan Num. 20. 10. Palm 106. 33. Now there is great danger in samll sins for these four reasons 1. Because they be committed with more complacency and less reluctancy 2. A man is apt to commit small sins with more security and less penitency 3. People are apt to run into small sins with more frequency 4. One stab at the heart with a pen-knife will kill a man One little leak in a ship may sink it And one little sin unrepented of will damn a soul c. Of the mischief brought upon many for one sin ONE sin cast Adam out of Paradise and the Angels out of heaven Annanias and Saphira for one lye were stricken dead so was Vzza for once touching the Ark One sin brought misery upon Esau for selling his birth-right and David for Numbering the people the sin of Saul his sin being but one and that of omission too in not killing Agag the King of the Amalekites he was utterly cast off by the Lord for the same though he was his annointed and chosen servant before I have lately read in a Book of Mr. Thomas Brooks of the mischief brought upon many precious men for one only sin viz. One sin tript up the heels of Noah the most righteous man then in the world One sin cast down Abraham the greatest Believer in the world One sin threw down David the best King in the world One sin cast down Paul the greatest Apostle in the world One sin threw down Sampson the strongest man in the world Another cast down Solomon the wisest man in the world And another Moses the meekest man in the world And another sin cast down Job the patientest man in the world What hurt sin doth a Saint IT is not falling into the water that drowns but lying in it so falling into sin sinks not thy soul but living in it we can stay no more from sinning without the restraining grace then the Heart from panting and the pulse from beating Sin may break a Christians Communion but not his Union with God God had one son without corruption but no son without correction he had one son without sin but no son without sorrow Sin will cost a Christian more grief sorrow heart-bleeding and soul-breaking before conscience will be satisfied and comfort restored and evidences cleared and pard on in the Court of conscience sealed For God is as severe in punishing as he is gracious in pardoning his house of correction is his School of instruction Sin doth make God look severely and chide bitterly and strike heavily even where and when he loves dearly Isaiah 59. 2. Your sins have hid his face from you that he will not hear Psalm 89. 32. Then will I visit their sins with a rod. Ver. 33. Nevertheless my loving kindness will I not take from them nor suffer my faithfulness to fail Many would fain be rid of their sufferings that would not at all be rid of their sins Sin and shame are inseparable companions and sin and punishment are linked together if thou wilt be sinful thou must be miserable One little miscariage doth in the eye of the world over-shadow all a Christians graces as one little cloud doth overshadow the whole body of the Sun The ready way to mortifie sin 1. SHun the occasions of sin for that man shall be a slave to sin that will not flie the occasions of sin it is impossible for that man to get the victory over sin that sports and plaies with the occasions of sin I have read of five men that were studying what was the best way to mortifie sin The First said to meditate of Death the Second said to meditate of Judgement the Third said to meditate on the Joyes of Heaven the Fourth said to meditate on the Torments of Hell the Fifth said to meditate on the blood and sufferings of Jesus Christ and certainly the last is the strongest motive of all to mortifie sin that soul that doth this Isa 62. 4 5. shall no more be called forsaken for the Lord will rejoyce over him and be a well-spring of life unto him and make his abode with him and turn his sighing into singing and his trembling into rejoycing and his prison into a Paradise then the soul will break forth and say in these or the like words O blessed be God for Jesus Christ blessed be his name for that precious blood that hath justified our persons and quieted our consciences and scattered our fears and answered our doubts and given us the triumph over sin hell and death who is he that condemneth it is Christ that died this made Paul Rom. 8. 33. to the 38. cry out victory victory he lookt upon all the enemies and sings it sweetly out saying Over all these we are more then Conquerors in a word from Christ alone we have strength to perform any duty to exercise any grace to subdue any lust to resist any temptation to bear any affliction John 15. 5. Without me ye can do nothing nay Paul goes further 2 Cor. 3. 5. We of our selves are not sufficient to think a good thought but all our sufficiency is from God Isa 45. 24. Christ is made unto a Believer righteousness and strength now if we want Faith in Christ we want righteousness by way of acceptation and we want strength by way of assistance Surely the mercy of God is the most powerful argument to perswade a soul from sin Psalm 26. 3 4. For thy loving kindness is before mine eyes and I have walked in thy truth So Joseph Gen. 39. 9. How can I do this great wickedness and sin against God his soul being taken with mercy was not moved with his mistresses impudency 1 Iohn 3. 3. He that hath this hope in him doth purifie himself as he is pure Mich. 7. 19. He will subdue our iniquities and cast all our sins into the depth of the Sea Rom. 8. 13. If ye through the Spirit do mortifie the deeds of the flesh ye shall live Heb. 9. 14. How much more shall the blood of Christ through the eternal Spirit purge our consciences from dead works to serve the living God Surely surely if the bowels of mercy do not melt win and draw us Justice will be a swift witness against us all divine power and strength against sin flows from the souls union and communion with Christ it is only Faith
to God but the knowledge that is in the brain is notional and neither subdues sin nor Satan 2. Spiritual experimental knowledge is a free gift of God 2 Cor. 4. 6. God who commanded the light to shine out of darkness hath shined in our hearts to give in the light of the knowledge of the glory of God in the face of Jesus Christ This Divine light doth reach the heart as well as the head 3. True knowledge is a transforming knowledge 2 Cor. 3. 18. Like as the child receiveth from the parents member for member limb for limb or as the paper from the press receiveth letter for letter or as the face in a glass answereth to the face so the beams of Divine knowledge shining into the soul stamps the lively Image of Christ upon the soul and makes him put on the Lord Jesus and resemble him God will own no knowledge at last but that which leaves the stamp of Christ the print of Christ and the Image of Christ upon the heart 4. True saving knowledge doth spring from a spiritual sense and taste of holy and heavenly things this is that experimental knowledge that will turn to account at last the other litteral knowledge will only encrease our guilt and torment as it did the Scribes and Pharisees 5. True knowledge circumciseth the heart and dissolveth the dominion of sin Ephes 4. 22. The root of lust is error when Christ takes away the foundation the lust dyes and the Devils work is dissolved First the lust of the eye Christ informs the soul that there is no such excellency in riches but that they are dross and dung and therefore why should the eye or heart be set upon them So this lust is dissolved there is an end of it 6. True knowledge doth indear Christ and the things of Christ to the soul Cant. 2. 5. I am sick of love I cannot live in my self I can live only in Christ who is my life Galatians 6. 14. God forbid that I should glory in any thing but Christ 7. True knowledge is soul-humbling soul-abasing knowledge John said I am not worthy to loose his shoo Peter said depart from me I am a sinful man Abraham said he was but dust and ashes Gen. 18. 27. Jacob said he was less then the least of all his mercies Gen. 32. 10. David said he was a worm and no man Psalm 22. 2. Job abhorred himself in dust and ashes Job 42. 1 2 c. 8. True knowledge is alwaies attended with holy endeavours and heavenly desires after a further knowledge of God Prov. 18. 15. This knowledge of God goes before trusting in God Psalm 9. 10. They that know thy name will put their trust in thee There may be knowledge without grace but not grace without knowledge How one Believer differs from another in knowledge AS saving knowledge is a free gift of God so he gives to some more and to others less according to the measure of the gift of Christ and though it be freely given yet the Lord doth hand it to us and work it in us in the use of means age and time and communion and study and use of means and experience do raise the apprehension and knowledge to far more degrees and strength then at the first whereas before they saw dimly at length they rise by degrees to a more perfect light of the same truths and to a more full aad enlarged apprehension of other truths which he was ignorant of before even in this doth one believer differ from another Faith is the eye of the soul and knowledge the ground of Faith for believing is not rooted in ignorance but in light now every believer hath not so full and distinct a knowledge as another there are several promises and in them several parts and degrees Now all Christians have not been so long acquainted with the word as to know all the good which doth concern them Of what a large and vast measure of knowledge a man may attain unto and yet be without this saving knowledge HE may speak with the tongue of men and Angels and yet be as sounding brass or a tinckling Symbal as in 1 Cor. 13. 1. Again he may attain to the natural knowledge of all natural things and speak eloquently and distinctly and in many things truly he may be well skilled in Logick Rethorick Phylosophy and have the letter of the Scripture at his fingers ends and yet be an ignorant man in the knowledge of God and in the account of Christ viz. 1. A man may have a common knowledge of Christ and yet be without a spiritual knowledge of Christ he may gather together a great deal of notional knowledge of Christ and have much natural knowledge by the works of God by hearing reading conferring or the like and yet be ignorant of the Trinity in Unity and Unity in Trinity 2. He may attain to vast and great measures of notional and yet be without an experimental knowledge of Christ how abundantly is this proved in our dayes in all places c. 3. An unregenerate man may attain to a contemplative or speculative knowledge of Christ and yet want and be altogether without a spiritual expemental knowledge he may know Christ as a man knows his neighbour but now a believer knows Christ as a wife knows her husband a natural mans knowledge is like the Moon it hath light but no heat but a spiritual mans knowledge is like the Sun that hath heat as well as light 4. A natural man may have much knowledge but he is a stranger to an appropriating knowledge of Christ he doth not know Christ to be his Christ now in this sense a man may be a great knowing man and yet not know Jesus Christ 5. He is without a practical knowledge of Jesus Christ he may know much but do but little Tit. 1. 16. in their words they profess to know him but in their works they deny him though they know God yet they glorifie not him as God Now put all these together and they speak out with open mouth that a man may attain to a great measure of knowledge and yet be in the account of God in the account of Christ in the account of Christians an ignorant man he is without spiritual and experimental knowledge without an affective and apprehensive knowledge and without an appropriating and practical knowledge I shall close up this head with a few cautions and considerations 1. Take this for a truth that in a Scripture account to complain of ignorance is a good degree of knowledge Prov. 30. 2. And I have not the knowledge of a man c. 2. Take this also for a truth that in Gods account he knows most that doth most Psal 111. 10. A good understanding have all they that do his commandments God doth not measure our knowledge by our questions and disputes but by our practices as in Jer. 22. 16. He judgeth the cause of the poor and needy was
the Gospel Col. 1. 23. The great Pillar of Marble that must bear up our hope is the promises of God in Christ he that builds his hopes for heaven only upon his own performances and good duties his hope is in vain for this is not the pillar and ground of our hope for when we have done all that we can we must lie down at the feet of Christ and conclude that our best righteousness is but silthy rags and when we have done all that we can we are but unprofitable servants Isa 64. 6. Luke 17. 10. Of Perseverance what it is It is the end that crowns the action it is not enough to begin well unless we end well Mannasseh and Paul began ill ended well Judas and Demas began well but ended ill Double damnation doth attend those that begin in the Spirit and end in the flesh Persevering Saints must work hard in the wilderness before they sit down in Paradice they must make a constant progressin holiness before they enter into happiness 1. That perseverance that is true is a perseverance in holy and spiritual principles it is an abiding in love John 15. 9 10. Col. 1. 23. If ye continue in the Faith grounded and settled and be not removed away from the hope of the Gospel See 1 Tim. 2. 15. Heb. 13. 1. 1 Cor. 13. 13. A persevering Christian doth hold on and hold out to the end Mat. 10. 22. Mat. 24. 12 13. Rev. 2. 10. Be thou faithful unto the Death and I will give thee a Crown of Life 2. It is a perseverance in believing in repenting in mourning in hoping in loving in fear in humility and in patience and self-denyal it is perseverance in grace that doth crown every grace and every gracious soul with the crown of glory at the last Rev. 2. 10. 3. In a word that which the Holy-Ghost calls perseverance hath this ingredient in it it is an abiding in the Word and Doctrine of Christ Iohn 15. 7. 1 Iohn 2. 24. Iohn 8. 31. If ye continue in my Word then are you my Disciples indeed A true Christian doth constantly maintain war and usually obtain victoâ—y he is resolved to conquer or die conquering We read Acts 8. 43. that Paul and Barnabas perswaded the Christians to continue in the grace of God for if we continue not we shall be cut off Rom. 11. 22. Of the gifts of the Spirit and what those best gifts are that Christ gives to his best beloved ones HAving written before of the graces of the Spirit it now follows in order to write something of the gifts of the Spirit for there are many gifts and vertues of the Spirit for every man hath his proper gift of God one after this manner another after that Jam. 1. 17. Rom. 12. 6. having then gifts differing c. 1 Cor. 12. 8. there are diversities of gifts but the same Spirit To one is given a word of wisdom to another a word of knowledge by the same Spirit to another Faith by the same Spirit to another the gift of healing to another the working of miracles to another prophecying to another discerning of Spirits to another divers kind of tongues to another the interpretation of tongues hence it comes to pass that every man is eminent in his gift above others viz. Abraham exceeded Moses in faith Moses exceeded Abraham in meekness and Job exceeded both in patience and Joshua exceeded all three in valour So the Church of the Romans exceeded the Church of the Thessalonians in wisdom and knowledge and the Church of the Thessalonians exceeded the Church of the Romans in Faith and Patience So again Paul he had the gift of utterance and freedom of speech he was accounâ—ed the chief Speaker he was a most eloquent man Now Barnabas did exceed Paul in another gift viz. in comforting those who were in trouble Acts 11. 23 24. and Peter did excell both Paul and Barnabas in another gift viz. in feeding the Lambs Iohn 21. 15 16. Again it is said of Iames and Iohn that they were sons of thunder as having a more powerful gift from God to terrifie and awaken sinners So then every good and perfect gift is from above as we find Iames 1. 17. And as every man hath received the gift so he is to administer the same 1 Pet. 4. 10. For to that end every man hath his proper gift of God one after this manner another after that as we read 1 Cor. 7. 7. And no man is to neglect the gift that is in him 1 Tim. 4. 14. But it is the duty of all to stir up the gift that is in them 2 Tim. 1. 6. Every man hath a gift given him according to the measure of the gift of Christ Eph. 4. 7. and so having gifts differing according to the measure that is given to us whether prophesie let us prophesie according to the proportion of Faith Rom. 12. 6 c. Again we read in 1 Cor. 12. 1 4 8 9 28. concerning spiritual gifts I would not have you ignorant for there are diversities of gifts but the same Spirit for to one is given by the same Spirit the Word of wisdom to another the Word of knowledge to another faith to another the gifts of healing by the same Spirit to another prophesie to another discerning of spirits to another divers kinds of tongues to another the interpretation of tongues and all this worketh that one and the self-same spirit Dividing to every man severâ—â—ly as he will Eph. 4. 11 12. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Elders and Deacons ver 12. for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come in the unity of the Faith unto a perfect man unto the measure of the stature of the fulness of Christ More particularly let us enquire into this what those best gifts are that Christ gives unto his best beloved ones THere are common gifts that all in common have one as well as another but under this head I shall speak only of those most choice special gifts that he bestows upon his sons and daughters 1. He giveth light to his beloved ones yea he giveth spiritual light which is a mercy of mercies Eph. 5. 14. He gives that light whereby his people not only awake and rise from the dead but he enables them to see sin to be the greatest evil he gives that light that melts the soul that humbles the heart that warms and quickens the soul and quiets the soul and glads the soul A man is not born with heavenly light in his heart as he is born with a tongue in his mouth for till Christ comes and sets up a light in the soul the soul liveth in darkness and lies in darkness yea is darkness in the very abstract Eph. 5. 8. Ye were sometimes darkness but now are ye light in the Lord.
several texts of Scripture in one breath Mat. 17. 5. This is my beloved Son in whom I am well pleased hear him First this is my beloved Son that Scripture we have in Psalm 2. 7. In whom I am well pleased this we have in Isa 42. 1. hear him this we have in Deut. 18. 15. All which may be a pattern to Preachers to keep close to the Scriptures Oh how unlike to God are such Preachers that spend much time in wisdom of words and vanity and novelty and sophistry and so darken counsel by words without knowledge A Minister of the Gospel is duly to divide and distribute the word according to every ones spirituall estate and condition they must speak comfort to whom comfort belongs and counsel to whom counsel belongs and reproof to whom reproof belongs and terror to whom terror belongs 2 Timothy 2. 15. Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth or rightly cutting into parts the word of truth and that they may so do they ought to study the condition of the people as well as the parts of the text and so before they preach to consider who they are to preach to whether to the ignorant or knowing whether enemies to Religion or professors of it Whether they are meerly formal or truly spiritual Whether they are more cheerful and zealous or more cold and sluggish that so he may give to every one his portion and rightly divide the word of truth like a wise Physitian to apply cordials where the condition of the party doth require it as well as corrosives and purges this is to have the tongue of the Learned to know how to speak a word in due season we may see Isa 50. 4. The phrase must be plain and full wholsom and effectual the greatest learning is to be seen in the greatest plainness Saint Paul doth often glory in this that his preaching was not in wisdom of words or in excellency of speech not with enticing words of mans wisdom not as pleasing men but God who tryeth the heart 1 Cor. 1. 17. and the second chap. 1 Thes 2. 4. Those that are the true Prophets of Christ must with Micaiah speak the truth to Ahab although with him they be beheaded for it 1 King 22. 8. they must with Nathan tell David thou art the man 2 Sam 12. 7. and with Nehemiah tell the Princes and Rulers to their faces that they oppress the people with sore taxes Nehem. 5. 6. also the Lord commandeth Jeremiah that he should speak the mind of the Lord to the faces of the people Jer. 1. 17. the true and faithful Prophets of the Lord must with Amos preach the death of Jeroboam and captivity of Israel at Bethel in the Kings Chappel Amos 7. 12 13. Yea they must with the Prophet Zachariah tell the Rulers and people of Israel to their faces that because they had forsaken the Lord the Lord had forsaken them 2 Chron. 24. 20 21. In a word to add no more they ought with John Baptist to tell Herod to his face that it is not lawful for him to have his brothers wife although with him they be beheaded for it Mark 6. 18. to 28. Of the time when the place where the persons to whom the Gospel is to be preached 1. FIrst of the first the time when the Gospel is to be preached 2 Tim. 4. 2. Preach the word be instant in season and out of season reprove rebuke exhort with all long-suffering and Doctrine Acts 20. 7. Paul continued his speech until midnight Surely the Lord in his word doth give us to understand that there is no time unseasonable either to receive or do good only some times may be more seasonable then other 2. The place where the Gospel is to be preached the Lord in his word doth give us to understand that as the Gospel is to be preached to all Nations so it is to be preached in all places in the Synagogue in the house in the field by the seaside in the ship the most convenients place is where the people may most conveniently meet together in the name of Christ See Acts 5. 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ 3. The persons to whom the Gospel is to be preached and that is to every creature go saith Christ in his commission into all the world and preach the Gospel to every creature he that believeth and is baptized shall be saved Mark 16. 15. God doth â—ender the Covenant of grace or the Gospel to all Nations and to every creature in all Nations and it is the mind of God that every messenger and Minister of his should declare and publish this Covenant to all without respect of persons as by these Scriptures doth fully appear Act. 20 24 25. Mat. 28. 19. T it 2. 11. Mat. 24. 14. The Lord doth make this general tender of grace and mercy that so none might object and say they were not called nor invited and to leave them without excuse withall we are to consider that man hath neither will nor power of himself unless it be given him from above to receive believe or imbrace such tenders John 3. 27. John 6. 65. Jer. 10. 23. Jer. 17. 9. Job 21. 14. John 5. 40. Acts 13. 48. For all men by nature are desperately wilfull absolutely weak and altogether wicked having neither spiritual desire nor strength neither spirituall feet to carry them to this grace nor spirituall hands to receive this grace when it is brought and tendred unto them yet it must be tendred to all for a witness against all that embrace it not and for the bringing in of those that are ordained to eternal life for there be some of the Lords flock amongst all Nations kindreds and tongues upon the face of the earth therefore no man is to shut out himself but to endeavour to get strength from the Father to draw him to Christ John 6. 44. Acts 13. 28. What a Minister is to preach IT is undoubtedly the duty of all Ministers to preach Jesus Christ unto the people 2 Cor. 4. 5. We preach not our selves but Christ Jesus the Lord and our selves your servants for his sake We no sooner read that Paul was converted but the next news of him is Acts 9. 20. And straight way he reached Christ in the Synagogues Christ is to be preached because the preaching up of Christ is the only way to preach down Antichrist or whatsoever makes against Christ 2 Thes 2. 3 4 7 8 9 10. Again Christ is to be preached because this is the only way to save and win souls to Jesus Christ Acts 4. 10 11 12. compared with John 17. 3. Acts 2. 14 to 42. If any ask further what a Minister is to preach Then I answer he is to preach the Gospel and he is to preach the Law for so did Christ and his
benefit by it So also we should examine our Faith 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance Heb. 10. 22. James 4. 8. and see whether this to us be attended with the love of God Zach. 12. 10. and of our Brethren 1 Cor. 16. 4. and a fervent praying for a blessing upon this ordinance of God Mat. 26. 26. In thy preparation look much upon thy unworthiness as first the wickedness of thy nature ready to all evil and backward to all that is good Secondly consider thy blindness of mind sleepiness of memory hard heart and stubborn will unholy affections Consider if thou wast cursed in the womb born a child of wrath what art thou now having lived so long in Sin but the child of hell far more then thou wast before Psal 58. 3. Job 20. 11. If for one sin aâ—l the curses of the Law do lie upon thee as Gal. 3. 10. James 2. 10. What is due to thee for all thy sins if single sins deserve death what do thy double and treble sins deserve consider thy rebellious backsliding sins against knowledge conscience covenants purposes promises protestations do not all these deserve double and deeper damnation not knowing of God he will not have mercy upon thee Isa 27. 11. not repenting thou shalt perish Luke 13. 3. not fearing him he will make thy plagues wonderful not believing in him thou shalt be damned John 3. 18. not loving him thou art and shalt be cursed 1 Cor. 16. 22. not being zealous he will spew thee out of his mouth Rev. 3. 16. not being meek thou art an abomination to the Lord Prov. 3. 32. not being mercifull thou shalt have judgement without mercy not eating the flesh and drinking the blood of the Son of God thou hast no life in thee John 6. 53. And eat his flesh and drink his blood thou canst not unless thou dost examine thy self and by Faith discern the Lords body Of the actions of the administrator of this blessed Ordinance FIrst the minister is to take the bread and wine and to separate it from ordinary bread and wine which doth signifie Gods separating Christ from other men to be our alone mediator and that he was by the father set a part to that office and so separated from sinners Exod. 12. 5. Heb. 7. 26. Then he comes to bless and consecrate the bread and wine by the word and prayer which doth signifie Gods sanctifying and furnishing him with all gifts needful for a mediator Then he cometh to break the bread and pour out the wine which doth signifie the passion of Christ with all the torments which he endured for our sins viz. to accomplish our salvation see what he endured consider that he that was equal with God should come in the form of a Servant that he that the heaven of heavens could not contain should be cradled in a manger that the Judge of all flesh should be condemned that the Lord of life should be put to death that he that was his fathers joy should cry out my God my God why hast thou forsaken me that that head that was crowned with honour should be crowned with thorns that those eyes that were as a flame of fire should be closed up by the darkness of death that that tongue that spake as never man spake should be accused of blasphemie that those hands that swayed the Scepter and feet that were as fine brass should be nailed to the cross and himself hanged on a tree between two thieves and then they pierced his side with a spear his precious blood shed and his righteous soul poured forth unto Death Isa 53. 5 10 12. Heb. 9. 14. Surely as the bread nourisheth not if it remain whole and unbroken so there is no life for us in Christ but in as much as he died for us Then the Minister gives the bread and wine to the receivers which doth signifie that God gave Christ and Christ gave himself to us and in this is Christ Jesus with all his merits offered to all sorts of receivers and that God hath given him unto the faithful receivers to feed their souls unto eternal life John 3. 14 15. 6. 50 51. Of the actions of the receiver or duty in recieving FIrst he is to take the bread and wine presented to him which doth signifie the recieving of Christ into our souls with all his benefits by Faith and that they and only they have benefit by Christ which thus apply Christ to themselves by a true and lively Faith John 1. 12. To as many as did receive him to-them he gave power to become the Sons of God Secondly the communicants are to eat the bread and drink the wine receiving them into their bodies and digesting them 1 Cor. 11. 26. Which doth signifie our uniting to Christ and enjoying of him and so with delight apply him and his mercies to all the necessities of our Souls Spiritually feeding upon him and growing up by him and as God doth bless these elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish our Souls and preserve both body and soul unto eternall life John 6. 50 51. 1 Cor. 10. 3 11 19 17. As the bread passeth through many alterations before it is fit to be eaten as cutting down threshing grinding and the parching heat in baking so the blessed body of Christ was pittifully bruised and rent with drops of blood scourges nayles thorns and with a spear before it could be a fit sacrifice for sin and as bread feeds the body so doth Christ the soul and as bread drives away natural hunger so doth Christ spiritual hunger and as bread is given to the hungry and poor so Christ effectually to the broken in heart and to the contrite Spirit and to the hungry soul if any ask what it is to receive Christ then I answer to accept of him to be thy Priest and Jesus to save thee by his blood and to be thy Prophet and Christ to teach thee by his word and to be thy Prince and Lord to reign in and over thee by his Spirit making thee to learn and live by his Laws now if thou hast thus received Christ thou wilt part with any thing in the world rather then him and so it will make thee to take heed of that which may cause Christ to depart from thee 1. By committing any of thy old sins 2 Pet. 1. 9. 2. By neglecting any of his Services 2 Pet. 1. 10. 3. By not loving all his commandments John 15. 14. 4. By not waiting for his second coming in power and great glory Who they are that may partake of this Ordinance ALL who are of years and sound judgement to discern the Lords body and to examine themselves and are received by consent into the body of the Church of Christ these are to repair to this ordinance for none partake of it worthily but those who profess the true
now lye hid shall then be made known Luke 18. 17. and 12. 2. there is nothing covered that shall not then be revealed 1 Cor. 4. 5. He will bring to light the hidden things of darkness Matthew 24. 30. Then shall all the tribes of the earth mourn and mens hearts fail for fear and for looking after those things that are coming on the earth Joel 3. 16. the Lord also shall roar out of Sion and utter his voice from Jerusalem and the heavens and the earth shall shake but the Lord will be the hope of his people Christ shall come terribly and yet seasonably THe day of the Lord is great and terrible who can abide it Joel 2. 11. There hath not been ever the like neither shall there be Joel 2. 2. there shall be a time of trouble such as never was since the creation Dan. 12. 1. Then shall be great tribulation such as was not from the beginning to this day Matthew 24. 21 22. A fire stream shall come forth before him and ten thousands shall be ministring unto him and ten thousand times ten thousand shall stand before him and the judgement shall be set and the books opened See Dan. 7. 10. Jude 14. Yet this coming will be seasonable to all that have an interest in him and did look for him and hasten to his coming and love his appearing for now they shall be like him 1 John 3. 2. Isa 25. 9. and Isa 2. 3 4. Rev. 21. 4. There be four things that Christ hath already done for his flock and five things he is now doing and six things more he will finish when he comes THere are four things that he hath already done viz. 1. He hath taken our nature upon him Heb. 2. 16. 2. He hath taken our sins upon him Isaiah 53. 6. 3. He hath taken the curse due to us upon himsef Gal. 3. 13. 4. He hath fully satisfied Divine justice for us Isa 53. 11. Then there are five things that he is now doing for us viz. 1. He is at the right hand of the Father making interceslion for us Heb. 7. 25. 2. He is teaching us as a Prophet and preserving us as a King and healing us as a Physitian and feeding us as a Shepheard c. 3. He is preparing for the destroying of Antichrist 2 Thes 2. 8. 4. He is making good his promise in pouring out his Spirit 5. He is turning our disunion into union Zeph. 3. 9. Then there be six things more that he will do for us when he comes 1. He will unvail himself and every eye shall see him Rev. 1. 7. 2. He will gather his spiritual Kingdom Psal 50. 5. 3. He will establish his Kingdom on the top of all kingdoms Isa 2. 2. 4. He will restore our judges as at the first and counsellors as at the beginning Isa 1. 26 5. He will make his enemies his footstool Psalm 110. 1. 6. He will make his people the head and not the tail Deut. 28. 13. Dan. 7. 27. Many more things hath Christ done for us many more he is doing and many more will he do when he comes Let the reader take notice these that I have named are but a taste Of the resurrection of the dead at the second coming of Christ THough the resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature noragainst right reason the Scripture proves the resurrection of the dead by many testimonies examples types and reasons c. 1. The resurrection is proved by testimonies Job 19. 25 26. Dan. 12. 2. Hos 13. 14. Mat. 22. 31. and 27. 52. John 5. 28 29. Phil. 3. 21. 1 Thes 4. 2. By example of those that were raised 1 King 17. 22. 2 King 4. 34. 2 King 13. 21. Matthew 9. 25. and 27. 52 53. Luke 7. 14. John 11. 11. Acts. 9. 40. and 20. 10. 3. By types as Aarons rod budding Numb 17. Of the Jews returning from Babylon Ezek. 37. but chiefly of Enoch and Elias Gen. 5. and 2. Kin. 2. 4. This resurrection is also proved by reasons drawn first from the Covenant of God which is not broken by death Mat. 22. 30. But the chief reason is drawn from Christ who is not only the type and example of our resurrection but the beginning also thereof For the Life of the body the Church is from the head There is a first and a second Resurrection 1. THe first Resurrection as most do affirm is a Resurrection from the death of sin to the Life of Righteousness this is a Revocation from a state of death to a state of Life 2. There is a resurrection of the same body that man had in this life Iob 19. 26. The form of this resurrection consisteth in the re-union of body and soul and restoring of the deâ—d to Life and in the suddain change of those that remain upon the earth at his coming c. This resurrection is either of the godly or of the wicked There is a Resurrection to Life and another to condemnation John 5. 29. 1. Of the godly they shall be first raised and then freed not only from corruption and bodily defects but shall be crowned also with Glory 1 Thess 4. 16. For the Lord himself shall descend from heaven with a shout with the voice of the Arch-Angel and with the trump of God and the dead in Christ shall rise first Agreeable to this Text is that in Rev. 20. 4 5. I saw the souls of them that were beheaded for the witness of Jesus and for the word of God which had not worshipped the beast nor his Image neither had received his mark upon their foreheads or in their hands and they lived and raigned with Christ a thousand years Ver. 5. But the rest of the dead lived not again untill the thousand years were finished this is the first resurrection blessed and holy is he that hath part in the first resurrection on such the second Death hath no power the Apostle Paul speaks to the same thing 1 Cor. 15. 23. But every man in his own order Christ the first fruits afterwards they that are Christs at his Coming 1 Thess 4. 14. For if we believe that Jesus dyed and rose again even so them also which sleep in Jesus will God bring with him 1 Cor. 15. 42 43 44. It is sown in corruption it is raysed in incorruption it is sown in dishonour it is raised in Glory it is sown in weakness it is raised in power it is sown a natural body it is raised a spiritual body ver 49. As we have born the Image of the earthly we shall also bear the Image of the Heavenly Adam The bodies of the Elect being thus first raised they shall have most excellent and supernatural qualities I will instance in four 1. As before they shall be raised in power whereby they shall be freed from all wants and weakness and enabled to continue without the use of meat and drink
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
4. Consider the nature and cause of justification more particularly viz. Justification is when God meerly of his own grace and free will forgiveth our sins and pronounceth us just and innocent Though Gods Law was by us violated we are absolved from sin and punishment by the grace of God and merits of Christ apprehended by faith and so by him all that believe are justified in all things in which they could not be justified by the Law of Moses Act. 13. 39. Justification is an act undivided and all at once and so it differs from sanctification which is done by degrees all different eminent acts as justification sanctification renovation are but one act in God I shall close up what I have to say to this thing by desiring the reader seriously to consider these precious Scriptures all speaking to the same thing Rom. 4. 5. Now to him that workoth not but beleiveth on him that justifies the ungodly his faith is accounted for righteousness Tit. 3. 5. Not by works of righteousness which we have done but according to his mercy he saved us Rom. 11. 6. And if By grace then it is no more of works otherwise grace is no more grace So having spoken to the nature of justification give me leave also to lay down the usefulness of it as to us and the benefits every beleiver have by it the greatest thing that we can desire next the glory of God is our own salvation and the sweetest thing we can here obtain is the assurance of our salvation In this life we cannot get higher then to be assured of that which in the next life is to be enjoyed all godly people shall enjoy a Heaven when they leave this earth some enjoy a Heaven whilst they are here on earth that Christians may enjoy two Heavens let them enquire after diligently seek for and cheerfully embrace this Doctrine of justification freely and only by the grace of God as the cause through Christ as the way the Holy-Ghost as the worker and evidencer 1. This Doctrine is as the foundation and basis of all Christian Religion 2. This Doctrine is the inlet of all spirituall divine peace and consolation 3. This is the root and spring of all Gospel obedience 4. This Doctrine is the great stop and bar to keep out all floods of errour 5. This Doctrine is the main support of a soul under all trialls 6. This is the great Doctrine by which Satans kingdom is undermined and overthrown 7. This is the Doctrine that Satan doth most war against either to pervert or corrupt 8. This Doctrine is the most hardest piece to be learned it being wholly supernaturall in every part of it above the reach of nature and all things in us do oppose it 1. This Doctrine is the foundation and basis of all Christian Religion as doth clearly appear by these severall instances 1. To begin at the bottom our Election is the Election of grace and according to the good pleasure of his will Ephes 2. 4 5. 2. Our Vocation is according to his grace 2 Tim. 1. 9. who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace given us in Christ before the world began 3. Regeneration is of Gods own will Jam. 1. 18. Of his own will begat he us by the word of truth 4. Faith it self is the gift of God Philippians 1. 29. Ephes 2. 28. 5. Justification is freely by his grace Rom. 3. 24. and a free gift Rom. 5. 15. 6. Forgiveness of sins is according to the riches of his grace Ephes 1. 7. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace 7. Eternall life is the gift of God Act. 15. 11. But we believe that through the grace of our Lord Jesus Christ we shall be saved even as they Rom. 6. 23. The gift of God is eternall life through Jesus Christ our Lord. If any ask what is the nature of this free grace I answer grace in its proper notion signifies that free goodness favour or good will whereby God is moved to open the eyes of the blind mind and to let him know the love of God that passeth knowledge If any ask why the Doctrine of the Gospel is called by the name of grace I answer because it was only Gods free good will to bestow it upon those that did most want it If any ask farther why this free grace was ever bestowed at all or why one age or place of the world should receive is rather then another or why God should discover this great misterie was kept secret since the world began to those who were sinners of the Gentiles who served dumb Idols or why God should be found of them that sought him not or be made manifest to those that asked not after him I can give no other answer then that 1 Cor. 1. 29. that no flesh should glory in his presence or that in Mat. 11. 35 26. Even so Father because it seemeth good in thy sight Whoever builds and builds not upon this foundation doth build upon the sand and his house in a storm and tempest will fall Mat. 7. 27. or if any man build upon this foundation gold silver precious stones wood hay stubble the fire shall try every mans work of what sort it is see 1 Cor. 3. 10 11 12 13 14 15. 2. This Doctrine is the inlet of all spirituall divine peace to the soul There is a vein through which this peace that passeth understanding is conveyed to the soul which the men and women of the world know not Isa 59. 8. The way of peace they know not they have made to themselves crooked paths whosoever goeth therein shall not find peace Rom. 3. 17. the way of peace have they not known in a word no man or woman under heaven can know the way to this peace untill the Lord give light to them that sit in darkness and in the shadow of death and to guide their feet into the way of peace Luk. 1. 79. No man can receive retain and enjoy this peace of God unless he wait on God at the springs of peace 1. The first spring of peace is faith Rom. 5. 1. being justified by Faith we have peace with God through our Lord Jesus Christ faith seeth Christ to be our peace Ephes 2. 14. and from him freely given to us John 14. 27. and the vein through which it runs to the soul is the vein of faith laying hold on and applying of the free grace of God to the soul Rom. 15. 13. 2. The second way of peace is this a man must not only know it where it is and believe it but he must stay himself wholly upon God in the constant expectation of the increase and supply of it Isa 26. 3. Thou wilt keep him in perfect peace whose heart is stayed on thee 3. The next vein or spring
to them in a powerful conviction conversion and regeneration or something equivolent thereunto and if they give such an account of the work of grace upon their hearts as doth satisfie the brethren that the Lord hath begun a work in this creature that he hath promised to finish as in Phil. 1. 6. Then you are to proceed to a second question being as before satisfied in the first that the party is a hewed and squared stone and a living stone fit for the spiritual building in the next place enquire of the said party that desires to joyn with you what is his or her grounds and ends in desiring fellowship with you and if you find that their grounds be in obedience to the command of God 2 Cor. 6. 17 18. Rev. 18. 4. and their ends be that they might enjoy God in all his ordinances and have a fellowship with those that have fellowship with the Father and the Son as in 1 John 1. 3. that is being united by Faith to Christ and his members he may pertake of his grace and spiritual life from him and by him be united to God the Father and have communion with him Joh. 17. 21. compared with Heb. 2. 11. All that are admitted must put themselves upon the rest and be received by consent for the Church is Christs kingdom now the matter or subjects of Christs kingdom they are believers gathered out of the world by the preaching of the Gospel and the powerful Ministry of the Spirit Mark 1. 15. and Mar. 16. 15 16. Act. 2. 44. hence it is that the Church in Scripture are frequently called Saints and holy brethren partakers of the heavenly calling the house of God and Temple of the holy Ghost the houshold of Faith born from above of the Spirit that they might worship God in Spirit and in truth they were darkness but now are light Ephes 5. 8. They were lost but now found were dead but now are alive they before had not obtained mercy but now have obtained mercy were not a people but now are a people of the living God the Father disdains not to count them his sons and daughters the Son is not ashamed to call them brethren the Holy Ghost is pleased to make them his temple to dwell in all which discovers and confirms that the Church of Christ are and ought to be a spiriritual building made up of spiritual stones 1 Pet. 2. 5. Now if any professor hang back and seek not to joyn with the Church of Christ only because he will not be examined before the Church in the particulars before mentioned then let me ask that man or woman child or servant how it is that you are unwilling to venture your estate in this world without first advising with a Lawyer and thou wilt advise with Physitians about thy bodily health but will adventure their souls upon their own judgement and tryal without taking the advice of the Church of Christ is thy soul less precious to thee then thy body or thy estate if thou hast truth of grace why wilt thou not bring it to the touchstone and come to examination if no grace why wilt thou refuse the way and means to get it surely thou dost neglect this way either 1. Our of ignorance and pride because thou wilt not have thy ignorance discovered 2. Or else it is from a prophane spirit of opposition against all the wayes of Christ held forth in the Gospel See thy doom Luk. 19. 14 27. 4. The Church being thus planted and the number thereof increased If you find some qualified you ought to proceed to elect your Officers the Church being a most free Corporation under Christ the Lord Ephes 2. 19. She is in all reason and equity to chuse her Officers and Ministers 1 Cor. 12. 27 28 c. Unto whom also she is to give assistance obedience and maintainance 1 Tim. 5. 17 18. 1 Cor. 9. 7 9. compared with Heb. 5. 4 5. 2 Cor. 4. 5. Now that these Officers of the Church appointed by Christ are to have their outward calling from the Church whereof they are members for the present and unto whom they are to adminster will fully appear by these few reasons 1. Because the Apostles who taught only Christs commandments so directed the Churches Act. 1. 23. Act. 6. 1 2 3 5. Act. 14. 23. 2. Because the people amongst whom they have been conversant can best judge of their fitness both in respect of their gifts and graces 3. Because it furthereth much the diligence and faithfulness of the Minister that they whose Minister he is have freely chosen him as unto whom under Christ they commit the most precious treasure of their soul Heb. 13. 17. Also it binds the people to greater love and obedience to him or them whom themselves have made choice of But if any of the officers so elected by the Church be found unfaithful in his place he is by the Church to be warned to take heed to his Ministry he hath received Col. 4. 17. to fulfil it which if he neglect to do by the same power which set him up he is to be put down and deposed Now if any ask how many are the officers or offices in the Church I answer there are five besides the extraordinary offices of Apostles Prophets and Evangelists for the first planting of the Churches which are ceased with their extraordinary gifts c. 1. First there is or ought to be the Pastor to whom is given the gift of wisdom for exhortation Ephes 4. 11. 2. The teacher to whom is given the gift of knowledge for Doctrine Rom. 12. 8. 1 Cor. 12. 8. 3. The governing Elder who is to Rule with diligence Rom. 12. 8. 1 Tim. 5. 17. 4. The Deacon who is to receive and distribute the holy treasure with simplicity and sincerity 1 Tim. 3. 10. Act. 6. 1 3. 5. The widdow or Deaconess who is to attend the sick and impotent with compassion and chearfulness 1 Tim. 5. 3 9 10. Rom. 16. 1. All these are useful and necessary and these alone sufficient for the Church as being the most perfect society and body of Christ which neither faileth in that which is necessary nor exceedeth in any thing superfluous so they are united and compacted together by that one Spirit to the Lord and each to other to the edifying of its self in love Ephesians 4. 3 4. and 16. In the want or in the absence of any of these servants of the Church the Church hath power to appoint any one or more of her members for the present necessity to supply the room or absence of her officer or officers 2. But then in the next place for those that are united to a Church of Christ let them beware that they forsake not the assembling of themselves together as the manner of some is Hebrews 10. 25. And again consider the danger of drawing back Hebrews 10. 38. Now if any man draw back my soul shall have
no pleasure in him Again Luke 9. 62. And Jesus said unto him no man having put his hand to the plough and looking back is fit for the kingdom of God Surely those that fall off from a true Church of Christ and persevere therein to the end shall hear Christ say to them as in Luke 19. 27. But those mine enemies which would not that I should reign over them bring them hither and slay them before me How dreadful is this sin of falling off First it is sharply threatned of God Proverbs 14. 14. Heb. 10. 38 39. Secondly this sin is severely plagued Matthew 12. 43 44 45. compared with 2 Pet. 2. 20 21 22. Again See 1 John 2. 19. They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us These were once in the Church but never truly of the Church for then they would have persevered their apostacy therefore doth evidence their hypocrisie false rotten professors will and in all ages hath thus apostatized The wind blows not away the wheat but the chaff c. And so much of the first Ordinance of assembling our selves together Of the Ordinance of preaching who they are that ought to preach the manner how the time when the place where the persons to whom how this gift of preaching may be obtained and whether the Minister may receive mony for preaching how to remember and a rule to try all doctrines by 1. Of the Ordinance of preaching THat preaching and prophesying is a standing Ordinance of God will at large appear if we consider these and the like Scriptures 2 Tim. 4. 2. Preach the word be instant in season and out of season reprove rebuke exhort with all long suffering and Doctrine Mat. 28. 19 20. compared with Mark 16. 15. And he said unto them go into all the world and preach the Gospel to every creature he that believeth and is baptized shall be saved The business of preaching is to make new creatures and to turn Lions into Lambs the Preacher is but an instrument in the hand of God to make an unbeliever to believe he is Gods workmanship Ephes 2. 10. An ax makes no Artificial thing but by influence from the Artificer neither doth a pen write but by his help that handles it So Preachers and preaching is but instrumental in the hand of the Spirit to make you Christs 2 Cor. 3. 2. They may be only called Ministers by whom the people believe God was mighty by Peter and Paul Gal. 2. 8. Ministers are but the Rams horns but God throws down the wals of Jericho Mens hearts are as the everlasting doors but God opens them as he did Lydia's or else all the preaching will be in vain Who they are that ought to preach the Gospel THose to whom the Lord hath given the Word Psalm 68. 11. The Lord gave the Word and great was the company of those that published it But principally those are to preach open and apply the Scriptures that are set apart by the Church or Churches to that work of the Pastor and Teacher who by the Word of life are to feed the Flock over which they are the over-seers Acts 20. 28. Titus 1. 5. But in the exercise of prophesie such as are not in office in the Church may exercise their gifts to speak unto edification exhortation and comfort after the publick ministry by the Teachers and under their direction and moderation whose duty it is if any thing be obscure to open it if doubtful to clear it if unfound to refute it if imperfect â—o supply what is wanting See 1 Cor. 14. 3 29 30 31. If any say farther how is that exercise proved in the Scripture I answer 1. By the example in the Jewish Church where men though in no office either in Temple or Synagogue had liberty publickly to exercise their gifts as doth clearly appear by the Scriptures Luke 2. 42 46 47. Luke 4. 16 17 18. Acts 8. 4. 11. 19 20 21. chap. 13. 14 15 16. chap. 18. 24 25 26. 2. It will yet farther appear by this commandment of Christ and his Apoâ—â—les Luke 9. 10. Luke 10. 1. 1 Pet. 4. 10 11. 1 Cor. 14. 1 5 30 31. 3. It will further appear by the prohibiting of women to teach in the Church hereby liberty being given unto men their husbands or others 1 Cor. 14. 34 35. 4. This will yet more fully appear by those most excellent ends which by these means are to be obtained as 1. The glory of God in the manifestation of his manifold graces See 1 Pet 4. 10 11. 2. That the gifts of the Spirit in men be not quenched 1 Thes 5. 19 20. Quench not the spirit despise not prophesying that is stop not the motions of the spirit in your selves nor restrain the gifts thereof in others 3. For the fitting and tryal of men for the Ministry 4. For the preserving pure the Doctrine of the Gospel which is more indangered if some one or two alone may only be heard and speak Act. 2. 42. 5. For the debating and satisfying of doubts if any do arise Act. 13. 15. 6. For the edifying of the Church and conversion of others always provided 1. That he speak not as one that hath any authority over them but as a fellow member 2. That he have the gift of prophesie to speak as an Oracle of God to edification exhortation and comfort 1 Cor. 14. 3. 3. That he speak not in opposition to nor in any way undervaluing of those that are set apart by the Church as Officers over them for they are called to the greatest and weightiest employment in the world Yea such an employment that would certainly break the backs not only of the best and strongest men but even of the very Angels should not God put under his everlasting arms No labour to that of the mind no travel to that of the soul those that are faithful in the Lords vineyard no doubt find it so and so with Paul often say who is sufficient for these things I have read of Luther that he would often say that if he were again to chuse his calling he would dig or do any thing rather then take upon him the office of a Minister Of the manner how the Preacher is to preach 2 Cor. FOR we are not as many which corrupt 2. 17. the word of God but as of sincerity but as of God in the sight of God speak we in Christ 1 Cor. 2. 4. And my speech and my preaching was not with enticing words of mans wisdom but in demonstration of the Spirit and of power Their work is to make dark things plain not plain things dark and obscure It is most observable concerning God the Father who is the great Master-piece of speech when he spake from heaven he makes use of three