A supplement to Knowledge and practice wherein the main things necessary to be known and believed in order to salvation are more fully explained, and several new directions given for the promoting of real holiness both of heart and life : to which is added a serious disswasive from some of the reigning and customary sins of the times, viz. swearing, lying, pride, gluttony, drunkenness, uncleanness, discontent, covetousness and earthly-mindedness, anger and malice, idleness / by Samuel Cradock ... useful for the instruction of private families.

CHAP. I. Of God.

SECT. I. Of the Nature of God, and his Divine Attributes.* 1.1

THere is nothing more necessary, and essential to true Piety, than a clear and distinct(a) 1.2 Pra∣ctical and affective Knowledge of God. That there is a God, a Supreme and Soveraign Being (who was always what he is,) the very Light of Rea∣son is able to manifest: For that it is utterly impossible for any Being to raise it self from nothing to be something, we shall pass for an undeniable Principle; seeing otherwise it should act and work, and be a cause, before it was, or had a Being; which is a plain con∣tradiction. From hence it will unavoidably follow, that there was some Being or Entity always, and from Eternity; and that there never was a moment whereof it may truly be said, that then there was no Being at all.

Now if it be clear and evident, that there is a Being, that was Ever and Eternally, (for else there never had been any Being at all) it will hence follow, that this ••eing is a necessary Being, and is absolutely First, and before all other Beings, and had no Cause, or Author of its own existence. There was an absolute necessity of this First Being's existence, and an utter impossibility of his not Being, or not being always what He is, and as He is. And this necessary, this Eternal, this First, and absolutely independent Be∣ing,

is the Being we call God. When therefore we are well as∣sured and satisfied that there is a God; our next work should be to labour to knew this God aright.

In order to this, I shall

• First, Shew what apprehensions we ought to have of God.
• Secondly, What impressions those apprehensions should make upon our hearts, and what effects and fruits, they should produce in our lives.

'Tis true, God doth not require we should exceed the measure of our w••••k and f••eble understandings in apprehending of him. But yet we should labour to attain to as clear and distinct a know∣ledge of him as we are capable of.

And He hath been pleased of His infinite Goodness, graciously to consider our frame and weakness, and seeing our Natural light is not sufficient to discover and find out what may be known of him, he hath vouchsafed in his Holy Word, to reveal and manifest himself,* 1.3 and his glorious Nature to us. And First, He hath re∣vealed himself to be a pure, simple, immaterial, invisible Being, a Spirit of transcendent glory, Joh. 4.24. not having any matter or corporcity, nor being compounded as bodies are. And therefore we should not Picture him to our Eye-sight, nor represent him to our Fancies, under any bodily shape, or figure whatsoever; but should raise our apprehensions to the highest and holyest, to the purest and most Spiritual conceptions of him that we can possible frame: We should labour to see this invisible God by the eye of Faith, and observe his power and efficacy working in all his Creatures. 'Tis He that enlightens us by the Sun, and warms us by the fire, and makes our food to nourish us, and his other Creatures to do us good.

The Schoolmen say, There are Three ways of knowing God; First, Per viam eminentiae, when we ascribe all possible perfections to him. Secondly, Per viam negationis, when we remove from him all imperfections whatsoever. Thirdly, Per viam causationis, when we see, and acknowledge that all things that are made, are made by him, and receive their being, and all their powers, and per∣fections from him.

Secondly, God is an infinite Being; for whatsoever hath no cause of being, can have no bounds or limits of being set to it. For the reason why any Being is bounded, limited, and confin'd to

such a measure and degree of Being only; is because the Author of its existence communicated and bestowed only so much being, power and efficacy upon it, and no more. He that made it, set limits and bounds to it; that hitherto its Essence should go and extend, and no further. All things that receive their Being, (as all things Created do) can have no more of being, life, power, or vertue, than is given them by the Author of their Nature. And as they received their Being from him; so they received their limitation to this, or that set kind of Being also. The First Being therefore that hath nothing to give it Being, hath nothing to give it limits, and, as it were, to confine it to this, or that kind, form and degree of Being. As therefore the First Being could not be the cause of existence to it self, so neither could it limit, confine, or bound it self. And there was nothing else without it that could set bounds or limits to it. It remains therefore that it must needs be an Essence un∣bounded, unlimited, and so absolutely infinite and immense: Infinite in Life, and so Eternal: Infinite in Wisdom, and so Om∣niscient: Infinite in Power, and so Omnipotent; and infinite in Goodness, and all perfections.

That Being therefore that hath more Power, Wisdom, and Good∣ness, than all the World beside, that is the Being we call God. That Being that hath communicated to all things else, the Being, Power, Life, Virtue, and all such perfections as they have, is the God whom we acknowledg, adore and worship.

We come now to consider the Attributes of God more Particu∣larly, which are those glorious excellencies,* 1.4 and proprieties of his Divine Essence, which declare and manifest his Nature to us, and whereby we are inabled (in some measure) to conceive aright of him.

And these are of Two sorts,

• ...Incommunicable.
• ...Communicable.

First, Incommunicable; which are such Attributes as agree to God alone, and cannot belong to any Creature. Such as are His Eternity, Omnipresence, Omnipotence, Omniscience.

Secondly, Communicable; which are such Attributes, which though they be infinite perfections in God; yet some resemblances of them are found in the Creatures. Such are His Wisdom, Holi∣ness, Justice, Mercy, and Faithfulness; I begin with His incom∣municable Attributes, And

* 1.5I. God is an Eternal Being, and none is Eternal but him∣self, Psal. 90.2. From everlasting to everlasting thou art God. That which had no cause, had no beginning, and that which had no beginning is Eternal. Time (which is a duration, that hath be∣ginning and end) is competible to man, and other visible Crea∣tures. A••viternity (which is a duration that hath a beginning, but no end) is competible to good, and evil Angels, and to the Souls of men. But Eternity (which hath neither beginning nor end) belongs only to God, Isai. 57.15. He is called, The high and l••sty one, who inhabiteth Eternity; that is, who alone is Eter∣nal. He speaks of Eternity, as a House, or Palace, which a King inhabiteth, or dwelleth in, as his own peculiar Possession; in which no other man has any right but himself. And 2 Pet. 3.8. The Apostle says, A Thousand years with him, are but as one day; and this is the first of his incommunicable Attributes, He is Eternal. Let us now consider what improvement we should make of this Attribute.

Gods Eternity should fill our Souls with admiring thoughts of him. Who can think of Eternity without amazement? Man is a Creature of few days, and ere long shall be no more here. Our Bodies are perishing, but our Souls must last to Eternity. Let us therefore mind things Eternal, 2 Cor. 4.18. Whatever we neg∣lect, let us labour to secure to our selves Eternal happiness; Zeux∣i••, that famous Painter said, He did pingere aeternitati; he drew his Pictures with such care, that they might last (if it were possi∣ble) and be famous to Eternity. Let us all so pray, so read, so live, and do all that we do, as those that desire to obtain a hap∣py Eternity. Nulla satis magna securitas ubi periclitatur aeternitas. We can never be over carefull to secure our Eternal state in Bliss and happiness.

II. God is Omnipresent,* 1.6 or every where present. He is not confined or limited to any place, Jer. 23.24. Can any hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill Heaven and Earth? The sweet Singer of Israel, Psal. 139.7, 8, 9, 10. Cryes out, Whither shall I go from thy Spirit? Or whither shall I free from thy presence? If I ascend up to Heaven, thou art there; if I make my Bed in Hell, behold thou art there; if I take the Wings of the Morning, and dwell in the uttermost parts of the Sea; even there shall thy hand lead me, and thy right hand shall hold me;

if I say the darkness shall cover me, even the night shall be light about me; yea the darkness hideth not from thee, but the night shi∣neth as the day, the darkness and the light are both alike to thee.

Gods Omnipresence should imprint a constant awe of his Majesty upon our Souls. We should always behave our selves, as those that believed he stood by. He is neither shut up in, nor excluded out of any place, nay he is beyond all place or space where any Creature is. He is every where, for his Essence is unbounded. And further this should convince us that he is incomprehensible, and that we cannot have a full, adaequate, and comprehensive knowledge of him.(b) 1.7 Canst thou by searching find out God. Canst thou find out the Almighty unto perfection, sayes Zophar, Job 11.7. We may as well think to take up all the Waters of the Sea in a Spoon, as with our narrow understanding fully to comprehend God. Stop then thy bold enquiries, O vain man! And remember that thou art a finite worm, and God is infinite. Do not go about to measure God by thy narrow apprehension; nor to Question, much less deny that of God, which thou canst not understand. Do not su∣spect what his word reveals of him, but suspect thy own muddy understanding, that can conceive no better of so an incomprehen∣sible Essence.

III. God is Omnipotent,* 1.8 Mat. 19.26. With God all things are possible. His Essence being infinite, his power must needs be in∣finite also. His Omnipotency consists in things simply, and absolute∣ly possible, not in things that are not possible to be done. God cannot make contradictions true, he cannot lye, he cannot deny himself; for these things do not speak perfection, but weakness. Convenientius dicitur ea non posse fieri, quam quod Deus ea non posset facere, says Aquinas warily; 'Tis more convenient to say, That these things cannot be done, than that God cannot do them. Now Gods Omnipotency should make these impressions on us,

First, We should stand in fear, and tremble at his Judgments. Shall the Lyon roar, and shall not the Beasts of the Field tremble? Shall Omnipotency shake his Rod over us, and shall not we humble our selves? The dread of the Heavenly Majesty, of his infinite greatness and power, should be still upon us. Indeed, we should not be under a slavish fear of God (that is void of love) as men fear an Enemy; but we should fear sinning against, or displeasing so great a God. The fear of the Lord is the beginning of Wisdom, Prov. 16.6, By it men depart from evil.

Secondly, We may see from hence what ground we have earnest∣ly to seek unto him in all our difficulties and distresses. The ground of all the Petitions in the Lords Prayer, is this, For thine is the Kingdom, Power and Glory. Let the Enemies of the Church be never so strong, God is stronger than they. He has promised that the Gates of Hell shall not prevail against his Church, Mat. 16.18. Nothing encourages more to fervent Prayer, than a due ap∣prehension of Gods Omnipotence.

Thirdly, This Attribute should imprint upon our hearts a strong and stedfast confidence in God, Psal. 9.10. They that know thy Name will trust in thee. O what an encouragement is it to the Saints, that they have Omnipotence engaged for them! O what a shame is it that ever we should distrust an Almighty God. He can supply our greatest wants; He can mitigate or remove our greatest pains; He can deliver us from our greatest distresses. Dan. 3.17. What will vain man have confidence in, if he distrust Omnipotence? Where can we be safe, if not in the hands of the Almighty, Mat. 8.26. Why fear ye, (says our Saviour to his Apostles) O ye of little Faith. Remember O Christian in thy lowest estate, and in the Churches greatest dangers, the Almighty is able to raise his Church, or thee again, even in a moment. Take heed of saying in thy heart, Can God furnish a Table in the Wilderness? Psal. 78.19. Read and consider these Scriptures, Prov. 29.25. The fear of man bringeth a snare, but who-so putteth his trust in the Lord, shall be safe. Psal. 56.3, 4. What time I am afraid, I will trust in thee. In God I have put my trust; I will not fear what Flesh can do unto me. Jer. 17.5. Thus saith the Lord, Cursed be the man that trusteth in man, and maketh Flesh his Arm; and whose heart departeth from the Lord.

Fourthly, Gods Almightiness should possess us with a holy ad∣miration of him, and cause us in heart and voice to magnifie him. O what a power is that which made the World of nothing, which hangs the Earth in the Air, and upholds it without any Founda∣tion? What a power is that which stretcheth out the Heavens as a Curtain, and hath so bespangled with Stars that glorious Ca∣nopy.

What a power is that, which at first placed, and since maintain∣eth all things in their Order; which causeth every part of Nature to do its Office; which maketh the Sun and Moon constantly to keep

their course? Jer. 31.35. The Lord giveth the Sun for a light by day, and the Ordinances of the Moon, and of the Stars for a light by night. He divideth the Sea, when the waves thereof do roar; the Lord of Hosts is his Name. Isa. 4.22. It is he that sitteth upon the Cir∣cle of the Earth, and the inhabitants there of are as Grashoppers; it is he that stretcheth out the Heavens as a Curtain, and spreadeth them out as a Tent to dwell in.

Fifthly, and lastly, God's Almightiness should be a great comfort and support to all that have an interest in him. Wo to those the Al∣mighty is against; but happy, thrice happy are they, that have the God of Israel for their refuge.

IV. Gods is Omniscient,* 1.9 Psal. 147.5. His understanding is infinite, 1 Chron. 28.9, The Lord searcheth all hearts, and understandeth all the imaginations of the thoughts, 1 Sam. ••6.7. Man looketh on the outward appearance, but God looketh on the heart, Jer. 17.10. I, the Lord search the heart, I try the reins, to give every one ac∣cording to his ways, and the fruit of his doings. And Chap. 20.12. He is said to see the reins, and the heart.

Now if God be Omniscient, how watchfully and carefully should we carry our selves in all places? How should we fear to sin in secret against him whose eye is always upon us? How sincere and upright should we be in all our duties? How should this Motto be ever in our minds, Cave, Deus videt, Take heed, God sees. If our Breasts were Crystal Glasses, and men were able through them to see all the workings of our hearts; how carefull should we be what thoughts we entertained? Alas, that we should be no more sensible, that God always sees us. He sees hearts, as we see faces. How many are afraid to commit a sin before men; that are not afraid to sin before the all-seeing eye of God. If God be Omni∣scient, this should teach us to be sincere, and upright, and Consci∣entiously to endeavour both to avoid secret sins, and to perform secret duties, Mat. 6.6. When thou prayest, enter into thy Closet, and when thou h••st shut the door, pray to thy Father which is in secret, and thy Father whi••h seeth in secret, shall reward thee openly. And thus much of Gods incommunicable Attributes

I come now to speak of his communicable Attributes, which though they be infinite perfections in Him; yet, there are some re∣semblances of them found in the Creatures.

I. God is infinitely wise,* 1.10 1 Tim. 1.17. He is called the invisible and

only wise God. He administers the World, and the affairs of it with infinite wisdom, though many of his Ways and Providences are obscure, and intricate. God knows what is fittest for us, and what is the fittest time to help us.

First, We should labour to be wise, that we may be like unto God. To desire, as Adam did, any of that knowledge which God hath reserved to himself, and is unnecessary for us: is indeed not to be wise in our desires. We ought to labour to know the Lord, and his revealed will, and the way to Eternal life, and to endea∣vour to walk in it; and this is true wisdom. True Piety is the greatest wisdom; and sin is the greatest folly. There is not any Soul in Hell, but was brought thither by its own sinful folly. There∣fore the Apostle exhorts us, Eph. 5.15. That we walk circumspectly, not as fools, but as wise. Certainly to save a mans Soul, is a work of the greatest wisdom, and requires our best care and indu∣stry.

Secondly, we should humbly beg wisdom of God. We should seek to him as our principal Counsellor, and Director in all our un∣dertakings. Jam. 1.5. If any of you lack wisdom, let him ask of God who giveth to all men liberally, and upbraideth not, and it shall be given him.

Thirdly, We should take heed of trusting in our own wisdom. The way of man is not in himself, Jer. 10.23. We should read the Scriptures much, for they are able to make us wise unto salvation. We should often consider what the wise man sayes, Prov. 3.5, 6. Trust in the Lord with all thine heart, and lean not unto thine own understan∣ding. In all thy ways acknowledge him, and he shall direct thy paths.

Fourthly, The Infinite wisdom of God should teach us to rest in all his Determinations and Dispensations. Shall dust and ashes, judge the Lord who is only wise? We should learn to submit to his infinite wisdom, as well as to his Holy will.

Fifthly, The consideration of the infinite wisdom of God should encourage the People of God in their greatest straits, and against all the cunning subtilty of their enemies. They should labour faith∣fully to do their duties, and then humbly rest in the infinite wis∣dom of God, who knows better what is good for them, than they know themselves.

II. God is infinitely Holy.* 1.11 He is many times stiled the Holy One of Israel, and glorious in Holiness, Exod. 15.11. Fearfull in

praises; that is, who is to be praised with great fear and reverence. Rev. 4.8. He is stiled Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. The consideration of Gods tran∣scendent Purity and Holiness should teach us,

First, To endeavour to imitate God in this perfection. 1 Pet. 1.15. Be ye Holy, (says God) for I am Holy. Holiness should have an universal influence upon our whole man. There should be Holiness in our thoughts, Purity in our hearts, Sincerity in our intentions, Truth in our words, Justice in our actions; Sobriety, Chastity, Temperance, Humility, Modesty in all our outward manners and conversations. Heb. 12.14. The Apostle advises us to follow peace with all men, and holiness, without which no man shall see the Lord. 'Tis not said, without peace, for a man may follow after that, and may not be able to obtain it. But the Greek Article re∣lates to holiness, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] without which no man shall see the Lord. Into the new Jerusalem nothing enters that defiles, Rev. 21.27.

Secondly, We should look to it, that we do not meerly act a part of holiness, but do really endeavor to be so. Nothing in the World is better than reall holiness; & nothing more detestable than the coun∣terfeit of it. As there is no face in Nature more comely and majestical than that of a man; so none more ugly and ridiculous than that of an Ape, which has some shew of it, but falls so far short of it. Si∣mulata pietas, duplex iniquitas: Counterfeit Piety, is double Ini∣quity.

Thirdly, we should be very far from being ashamed of holiness, which we see is the Image of God. The Devil and his Instruments labour all they can to disparage holiness; and by several nick-names and such artifices, to keep People off from esteeming of it, or en∣deavouring after it.* 1.12 'Tis an Observation of a Learned Author of our own, that among the Turks, Jews, Indians, Persians, and the Papists themselves at this day; the most Zealous and Holy in their several Religions, are most esteemed and honoured. But in the greatest part of the Protestant World, the most knowing, and tena∣cious of the Evangelical truth, and the most strict, and godly in their lives, are hated, nick-named, disgraced, and vilified. Thus does the Devils malice, and the corruption of man concur to bring dishonour and disesteem upon that which is a participation of the Divine Nature, and makes a man most like unto God.

III. God is just;* 1.13 Justice in God is that perfection of his Na∣ture, whereby he is just in himself, and exerciseth justice towards all his Creatures. Shall not the Judge of all the Earth do right? Cen. 18.25. and Ezek. 18.29. Are not my ways equal, saith the Lords Psal. 145.17. The Lord is righteous in all his ways, 2 Tim 4.8. Henceforth is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day: Gods Ju••••ice and Righteousness is Essential, and Natural unto him, and to likewise is his Mercy. And these Two properties as they are Es∣sential in God, are not opposite one to another. Indeed the ef∣fects of Justice and Mercy, are sometimes opp••site, but the Attributes themselves are not so. When therefore we pray that God would not d••••l with us according to his Ju••tice, but his Mercy; we pray not against the Attribute of his Justice, but the effects of it, which are subject to the liberty of his will. God is always just alike, but the effects of his Justice may be more manifested at one time than at ano∣ther. When therefore 'tis said, James 2.13. Gods Mercy rejoyceth against Judgment, and that he is slow to anger, ready to forgive, &c. It must be so understood that He is more ready to manifest the effects of his Mercy, than of his Justice.

[Object.] But against Gods Justice some may be apt to Object this, that it often goes ill with the Righteous in this World, and the wicked pro••per; and how can that consist with Divine Justice? To this many Answers may be given.

[Answ.] First, No man is perfectly Righteous here; therefore no won∣der if Gods own Children have the Rod sometimes upon their backs, for their sins.

Secondly, God may tenderly love his Children, though he do afflict them, Heb. 12.6. For whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth. Psal. 119.57. I know O Lord that thy Judgments are right, and that thou in faithfulness hast afflicted me. God sanctifies the afflictions of his People to their good. Their afflictions are profitable unto them for the encrease of their Graces, and so for the furtherance of their glory.

Thirdly, They have good assurance that all things shall work to∣gether for their good, Rom. 8.28. And therefore no cause to com∣plain.

Fourthly, Though godliness hath the promises of this life, as well as of that to come, 1 Tim. 4.8. Yet those promises of Temporal

blessings must be understood with this limitation, viz. That they shall be made good to them, so far forth as God shall see it good and convenient for his Children in this life, and no further.

Fifthly, The prosperity of wicked men in this World is ma∣ny ways very hurtfull, and extremely disadvantagious to them, in reference to their Eternal condition. Outward sufferings with Spiritual blessings are ordinarily the Lot of Gods Children here on Earth, as outward prosperity with Spiritual calamity is very fre∣quently the Lot of the ungodly. The prosperity of fools destroys them, saith Solomon, Prov. 1.32.

Sixthly, There will be a day of Judgment wherein all things will be set right, though here things oftentimes seem to be out of course.

Seventhly, Eternity is long enough to punish the wicked, and reward the Godly; therefore let us not take our measures either of happiness or misery, from the outward dispensations of this life.

The Consideration of this Attribute should make these impressi∣ons upon us,

First, if God be just, then this should make all impenitent sinners tremble. Except men repent, 'tis not consistent with Gods justice, they should be pardoned. What great cause have ungodly impe∣nitent sinners to tremble at the Justice of God, which engages him to deal so severely with them, and to punish them everlastingly as his Enemies. O wretched sinner what aileth thee to make this just God thine enemy! What folly? What madness possesses thee that thou shouldst make a mock at sin, and laugh at Hell and Dam∣nation? Shall not the Justice of God terrifie thee, and keep thee off from those sinfull courses which expose thee to so certain a vengeance?

Secondly, Gods Justice, is a great consolation to the Righte∣ous. He will justifie them whom his Gospel justifies, because he is just, 1 John. 1.9. If thou break off thy sins by repentance, and ap∣ply thy self to Him for pardon; in and through the merits of his Son; He is just, and therefore will make good his promise of par∣don to thee.

Thirdly, God being just; let us bless his name for finding out a way whereby his Justice may be satisfied; and so we poor sinners pardoned. His Justice might have taken every one of us by the

Throat, and said, Pay all thou owest; and then what should we have done? We could not have payed one Farthing of the Debt. O let us for ever bless his Holy Name, that he hath provided so good a surety for us; who hath undertaken the payment of our Debt; and to satisfie his justice, in our behalf.

Fourthly, Let us labour to imitate God in this Attribute of his Justice; that is, let us give to every one what of right is due to him. Let us labour to give to God his due; and to man his due. Let us not rob God of his time allotted for his service. Let us give him our Hearts, and serve him with the best of our affections. Let us give to man what is due to him, not injuring any man wit∣tingly and willingly. And in case of wrong done, let us labour to make satisfaction. Non remittitur peccatum nisi restituatur ablatum. Remember, that the sin is notre mitted except that which is taken away wrongfully be restored.

IV. God is Mercifull.* 1.14 He is called, The Father of Mercies, 2 Cor. 1.3. Abundant in Mercy, 1. Pet. 1.3. Rich in Mercy, Eph. 2.4. And sayes the Psalmist, Psal. 145.8, 9. The Lord is gra∣cious and full of compassion, slow to anger and of great mercy. The Lord is good to all, and his tender mercies are over all his works.

All the Attributes of God are glorious; yet, he rejoyceth most in the manifestation of his mercy and goodness, Exod. 33.18, 19. When Moses desired the Lord to shew him his glory; He said, I will make all my goodness pass before thee, and I will proclaim the Name of the Lord before thee: and will be gracious to whom I will be graci∣ous; and will shew mercy to whom I will shew mercy. Isai. 63.7. I will mention the loving kindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed upon us; and the great goodness toward the House of Israel, which he hath bestowed on them, according to his mercies, and according to the multitude of his loving kindnesses. He delights not in the death of a sinner. His mercy is so great to all, that he will destroy none, but for their wilfull sin.

The consideration of this Attribute should teach us these Lessons,

First, Gods mercy should lead sinners to repentance. It should shame them from their sins. It should encourage them to repent, as well as engage them to it. O sinners remember we have to do with a

mercifull God, who hath not forbid any to come in, but continu∣eth to invite them, who have often refused, and will undoubted∣ly welcome, and pardon all that will return and come in. But mercy it self will have no mercy on the Impenitent, Isai. 27.11. It is a People of no understanding; therefore he that made them will not have mercy on them; and he that formed them, will shew them no favour. Wo to all them, against whom mercy it self shall rise up in Judgment; There is mercy with thee, that thou mayest be feared, sayes the Psalmist, Psal. 130.4. Were there no hope of pardon, Men would be as desperate as the Devils themselves. But God is merciful; He delighteth not in the death of a sinner.

[Object.] But you will say, how comes it to pass then, that so many men are damned, if God delights not in the death of a sinner?

[Answ.] Divines tells us of voluntas Dei,

• Antecedens, &
• ...Consequens.

that is, the Antecedent, and Consequent will of God.

By the former, as a Law-giver, He gives just and good Laws, and wills that Men should obey them, that they may be happy in so doing.

By the other, if they will not obey, as a just Judge, he wills they should be punished. So that their ruine is from themselves, and not from God.

Secondly, The Mercy of God should be the matter of our daily praises. The meditation of God's Mercy should produce in us delight∣full thoughts, and should keep (as it were) a continual sweetness upon our hearts, and cause us to study the most gratefull returns unto God. They that live continually upon Mercy, should be as it were turned into love and thankfullness. It should become as it were their Nature, and Constitution, as the food men live up∣on, will be seen in their Temperature, health and strength. O how unspeakable is the Mercy of God, that provides so well for his Servants in this their Warfare and Pilgrimage through this World! O what sweet Meditations should we have of Gods Mercy? Love, thankfulness and praise should be our daily exercise. Had we Davids heart, what Songs of praise would the consideration of Gods Mercy teach us to indite? How affectionately should we recount the Mercies of our youth, and riper years? Yea, of every state and condition we have been in, to the honour of our great Benefactor.

But especially, if God hath touched our hearts with his saving grace, if he hath effectually called us, and inabled us to repent of our sins, and believe in his Son? O then how should we bow down our heads, and adore his free grace, as the cause thereof. If we have received any grace tending to our own sanctification, or the edification of others, Let us say as Paul did, 1 Cor. 15.20. By the grace of God I am that I am.

Thirdly, The meditation of Gods goodness and mercy to us, should possess us with a superlative love to God. Most certainly the prevailing love of God is the surest evidence of true sanctifica∣tion. He that hath most love, has most grace. And if you tru∣ly love God you will be loath to offend him. The love of God doth not reign in that soul where the love of the World, or of the Flesh, or Pleasure reigneth.

Fourthly, The Mercy of God should teach us to imitate him in this Attribute. We should labour to be mercifull, as our Heaven∣ly Father is mercifull; that is, as to the manner, though we can∣not reach to the measure. The goodness of God should possess us with a desire to be conformed to his goodness in our measure. Sum∣mae Religionis est imitari quem colis.

Now God is mercifull two ways especially, in

• ...Giving,
• ...Forgiving.

First, In Giving. O how does the Lord supply our wants daily! Let us therefore shew mercy to those that want our help.

Secondly, In Forgiving. O what a vast number of debts does the Lord forgive us! Gods mercy to us layes the greatest Obli∣gation imaginable upon us to forgive others.(c) 1.15 Matth. 18.23. Shall not we forgive an Hundred Pence, who have had Ten Thou∣sand Talents forgiven unto us?

Fifthly, We should especially observe and take notice of the mercy of God, so highly manifested in the design of our Redemption, 1 Joh. 4.10. Here is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins. Was there ever Mercy like this? We have reason to cry out, O the depth of the riches of the mercy of God! O Lord, what is man that thou art so mindful of him, or the Son of man, that thou thus visitest him with thy favour and mercy.

Sixthly, Gods goodness and mercy should encourage our Souls to trust in him. How many friends have some men with whom they dare trust their Estates or Lives, because they are confident

they truly love them. And shall we not trust God who is love it self, 1 John. 4.16.

I come now to the last of Gods communicable Attributes, which I shall speak unto, which is His faithfulness in keeping of his Cove∣nant and Promises.

V. God is Faithful.* 1.16 One letter of Gods glorious Name is abun∣dant in truth or faithfulness. The Scriptures abundantly bear Testimony unto this. Deut. 7.9. Know therefore that the Lord thy God, he is God, the faithfull God, which keepeth Covenant and Mercy with them that love him and keep his Commandements, to a Thousand Generations. Isai. 49.7. The Lord who is faithfull. Rom. 3.4. Let God be true; that is, owned and acknowledged for such, though all mankind should be false and deceitful.

Now Gods Faithfulness is manif••sted Two ways

• In fulfilling his promises,
• In accomplishing his Threatnings.

God cannot in any case fail of his word. It is impossible for him to lie, Heb. 6.18. Tit. 1.2. As God is light and in him there is no darkness, 1 Joh. 1.5. So he is truth, and in him there is no falshood. The strength of Israel will not lye. 1 Sam. 15.29. And Numb. 23.19. God is not a man that he should lye. God hath promised to them that repent, and believe in his Son that they shall be saved. He hath promised to give his Holy Spirit to them that ask him, Luk. 11, 9. And we have reason firmly to believe these promises. As for Temporal things, he hath not promised them to any of his Children absolutely, but with a tacit condition; if he, in his in∣finite Wisdom, see it good and expedient for them. So that as to these, we must humbly refer our selves to his infinite Wisdom. 'Tis true, we are required to pray for these Temporal things in faith; but not with an assured particular perswasion, that God will give us the very particular things we ask, but with a faith of dependance on God, and submission to his Holy will. When we act faith on the All-sufficiency and Power of God, and humbly resign our selves to his Holy will, we may be said to pray in faith.

I come now to the Lessons which we are to learn from the con∣sideration of this Attribute.

First, We should learn from hence, that the commands of God are serious, and his promises and threatnings will certainly be ac∣complished. There is nothing of reason or sence can be spoken against an Holy life by any one who believes the veracity and faithfulness of God, and the truth of his Word. Hath God said

(and do you believe it) that he will come in flaming Fire to take vengeance on all them that know not God, and obey not the Gospel of our Lord Jesus Christ? 2 Thess. 1.8. And can you continue in igno∣rance and disobedience? Hath he said that the unrighteous shall not inherit the Kingdom of God, 1 Cor. 6.9. And can you continue in unrighteousn••ss? Hath he said, Heb. 12.14. Without Holiness no man shall see the Lord; and can you slight Holiness? And mock at serious Piety? If you believ'd God to be faithfull and his Word true, how could these things be so?

Secondly, Gods faithfulness is a great aggravation of the hei∣nousness of the sin of unbelief. He that believeth not God, hath made him a lyer, faith the Apostle, 1 Joh. 5.10. And this is the rather to be heeded, that we may stir up in our selves a dili∣gent watchfulness against this sin, which with many is accounted but a meer infirmity. O what matter of humiliation doth our proneness to this sin, (namely to distrust God) justly minister un∣to us? Many men hardly trust the promises of God so much as they would the word of a mortal man, whom they account honest and just. Certainly Gods faithfulness and truth should teach us to hate every motion to unbelief. Ʋnbelief is the very bane of all Re∣ligion, so far as it prevails. Let it be our great care therefore to extirpate all remainders of this sin of Infidelity out of our hearts.

Thirdly, If God be faithful, this should be a great encourage∣ment to us to trust in him, and in his promises. It should be the solid ground of our faith, the stay of our Souls, the foundation of all our hopes. Faith is animated by Gods veracity and truth, and from thence all other graces are excited in us. O Christians, what life should it put into our hopes to think that all those words that God hath spoken are most certainly true; that all those descriptions of the everlasting Kingdom, all those exceeding precious promises, that concern this life, or that which is to come, will certainly be made good; that all those expressions of the exceeding love of God to his poor Servants, are certain and sure. O how should our faith live upon this truth of God, and by it be daily more and more strengthened! And particularly that none of his promises concern∣ing his Church, will fail or fall to the ground.

Fourthly, How thankfull should we be to God for giving us such gracious promises to encourage us in the ways of our obedience. He has promised that he will never, never leave nor forsake those

that are in Covenant with him, Heb. 13.5. We have good assu∣rance That all things shall work together for good, to them that love God. Rom. 8.28. That he will give grace and glory and no good thing will he with-hold from them that walk uprightly, Psal. 84.11. And what can we desire more?

Fifthly, We should labour to get an interest Christ, in whom all the promises of God are Yea and Amen, 2 Cor. 1.20. That is, have their foundation, firm establishment and unalterable ratification.

Sixthly, We should learn the Divine art of living upon the pro∣mises of God, and fetching comfort, for the support of our lives from them. Most men live on their present enjoyments, not on Gods promises. Whereas the Prophet tells us, Habak. 2.4. The Just shall live by his Faith. Certainly nothing makes us so humble, lowly; and puts us into so much ease, and quietness of mind, as to live by Faith on God. Isai. 26.3. Thou wilt keep him in perfect peace whose mind is stay'd on thee, because he trusteth in thee.

Seventhly, The truth and faithfulness of God should engage us to be true and faithfull to him. Have we not ingaged in our Bap∣tism to forsake the Devil, the World and the Flesh; and to devote our selves to the sincere service and worship of God the Father, Son and Holy Ghost? Are not his Vows upon us? that is, Vows to serve him faithfully, Psal. 56.12. And shall we be like those false Israelites of whom 'tis said, Psal. 78.36, 37. Nevertheless they did flatter him with their mouth, and they lied unto him with their Tongues. For their heart was not right with him, neither were they steadfast in his Covenant. And have we not in the course of our lives made ma∣ny particular promises to God in our particular distresses? And shall we expect that God should perform his promises to us, when we take no care to perform ours to him? Shall we expect that God will perform his promise of pardon to us, when we take no care to perform the conditions required of us; upon the performance of which, we may comfortly expect to have the Divine promises made good to us?

Eighthly, We should endeavour to imitate God in this Attri∣bute of his faithfulness. Let us be true to God, and true also to man. Remember you serve a God of truth; and 'tis the glory of his servants to be like him. The Devil indeed is the Father of lyes; but God hates all lying, as contrary to his Holy Nature. If you would be like God, labour to imitate him in his truth and faithfulness.

SECT. II. Concerning the Trinity of Persons in the Ʋnity of the Di∣vine Essence.

TO prevent all misapprehensions concerning God and the Divine Nature, it will be requisite that we carefully attend unto the Declaration or Revelation that God hath been pleased to make of himself in the Holy Scriptures. For surely we have all the reason in the World to assent to those assertions or testimonies that God is pleased to give unto us concerning himself, and that according to their natural and genuine sence. The Sum then of this Revelation held forth to us in Holy Scriptures, is this, That God is one: That this one God is Father, Son, and Holy Ghost: That the Fa∣ther is the Father of the Son, and the Son, the Son of the Father; and the Holy Ghost the Spirit of the Father and the Son; and by rea∣son of their mutual respects and relations to each other, and their peculiar properties arising from those particular relations, they (viz. Father, Son, and Holy Ghost) are distinct each from o∣ther.

This one God is set forth to us in the Scriptures as the only true God, whom we are to believe in, adore, worship and obey. This is the first cause, Soveraign Lord, and ultimate end of all. For the proof hereof, we shall produce Divine Testimonies whereon Faith may safely rest. And first we shall prove God to be one. Secondly, The Father to be God, the Son to be God, the Holy Ghost to be God, Thirdly, We shall shew that the explanations usually made of this Doctrine are accordi••g to truth, though we make use of some words or expressions which are not literally or Syllabically contained in the Holy Scriptures; but are such as do not teach any other Doctrine than what is therein contained; and are (to our apprehen∣sions) fairly expository of them. And surely if Ministers may not set forth the sence of the words of Scripture in such expressions as they apprehend do most clearly convey the true and genuine meaning of them to the People, to what end serves that great Ordi∣nance

of preaching the Word? I shall begin therefore with the Original Revelation, and shew you what is delivered to us by Divine Testimony; and this I shall give you in these particulars fol∣lowing.

First, We are assured by Divine Revelation that God is one. Deut. 6.4. Hear O Israel, the Lord our God is one Lord. Isai. 44.6.8. Thus saith the Lord, the King of Israel, and his Redeemer the Lord of Hosts, I am the first, and I am the last, and besides me there is no God. Is there any God besides me? Yea, there is no God, I know not any. Isai. 45.5. I am the Lord, and there is none else, there is no God besides me, 1 Cor. 8.4. As concerning therefore the eating of things Offered in Sacrifice unto Idols, we know that an Idol is nothing in the World, and that there is none other God but one.

Secondly, That the Father is God. He is often so called, only in reference to his Son. And if he had an eternal Son; (as we shall prove presently) He is an Eternal Father, and his Paternity was from Eternity co-existent with his Deity. The Father is a person subsi∣sting of himself. This is denied by none. Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all Spiritual blessings in Christ, Luk. 23.34. Then said Jesus, Fa∣ther forgive them, for they know not what they do. Eph. 3.14. For th••s cause I bow my knees unto the Father of our Lord Jesus Christ. 1 Cor. 8.6. To us there is but one God, the Father, of whom are all things and we in Him. Joh. 17.5. And now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the World was, Joh. 3.16. For God so loved the World that he gave his only begotten Son: That whosoever believeth in him, should not perish, but have everlasting life, Joh. 20.17. Jesus saith unto her, Touch me not: For I am not yet ascended to my Father.

Thirdly, That Jesus Christ is God, the Eternal Son of God, and did prae-exist in the form or Essence of God (having all the pro∣perties of the Deity) before his Incarnation, which was effected by voluntary actings of his own, which could not be without a prae-ex∣istence in another Nature. Let us consider the Divine Testimo∣nies whereby this truth is confirmed and established, Psal. 45.6. Thy Throne O God is for ever and ever: The Scepter of thy Kingdom is a right Scepter. This is applied unto Christ, Heb. 1.8. But unto

the Son he saith, Thy Throne, O God, is for ever and ever, &c. Psal. 102.25, 26, 27. Of old thou hast laid the Foundation of the Earth: and the Heavens are the work of thy hands. They shall perish, but thou shalt endure; yea, all of them shall wax old like a Garment: as a Vesture shalt thou change them, and they shall be changed, But thou art the same and thy years shall have no end. This is declared by the Apostle to be meant of the Son of God, Heb. 1.10. And, Thou Lord in the beginning hast laid the Foundation of the Earth: And the Heavens are the works of thine hands, &c. Prov. 8. from the ••2. to the 31. The Lord possessed me in the beginning of his way, be∣fore his works of old. I was set up from everlasting, from the begin∣ning, or ever the Earth was. When there were no depths, I was brought forth: When there were no Fountains abounding with Water. Before the Mountains were setled; before the Hills, was I brought forth.* 1.17 Whilst as yet he had not made the Earth, nor the Fields, nor the highest part of the dust of the World. When he prepared the Heavens, I was there: When he set a compass upon the face of the Depth. When he established the Clouds above: When he strengthened the Fountains of the Deep: When he gave to the Sea his Decree, that the Waters should not pass his Commandment: When he appointed the Foundations of the Earth: Then I was by him, as one brought up with him: And I was daily his delight, rejoycing always before him: Isai. 9.6. For unto us a Child is born, unto us a Son is given, and the Government shall be upon his shoulder: And his Name shall be called, Wonderful, Counsellour, The mighty God, The everlasting Father, The Prince of peace, Jer. 23.5, 6. Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a King shall reign and prosper, and shall execute Judgment and Justice in the Earth. In his days Judah shall be saved, and Israel shall dwell safely: And this is his Name whereby he shall be called, The Lord our Righteousness. Joh. 1. v. 1. In the beginning was the Word, and the Word was with God, and the Word was God, v. 2. The same was in the beginning with God, v. 3. All things were made by him, and without him was not any thing made that was made, v. 14. And the Word was made Flesh, and dwelt among us (and we beheld his glory, the glory as of the only

begotten of the Father) full of grace and truth, v. 18. No man hath seen God at any time; the only begotten, which is in the bosom of the Father, he hath declared him, Joh. 3.13. And no man hath ascended up to Heaven, but he that came down from Heaven, even the Son of man which is in Heaven, Act. 20.28. Take heed therefore unto your selves, and to all the Flock, over the which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood, Rom. 9.5. Whose are the Fathers, and of whom as concerning the Flesh Christ came, who is over all, God blessed for ever, Amen. Col. 1.15. Who is the Image of the invisible God, the first born* 1.18 of every Creature. v. 16. For by him were all things Created that are in Heaven, and that are in Earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: All things were created by him, and for him, v. 17. And he is before all things, and by him all things consist, 1 Tim. 3.16. And without controversie, great is the Mystery of godliness: God was manifest in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory. 1 Joh. 5.20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: And we are in him that is true, even in his Son Jesus Christ. This is the true God and Eternal life. And thus much of the Divine Testimo∣nies that prove that Christ is God.

The Socinians indeed acknowledge that Christ is God, but they say he is not so by Nature, but by Office. They say He is not the most high Eternal God. This therefore we shall labour to prove by several arguments.

First, He had a Personal prae-existence unto the whole Creation. And nothing can prae-exist* 1.19 to all Creatures but in the Nature of God, which is Eternal. In the beginning the Word was God, and so continues unto Eternity. Joh. 1.•••• In the beginning was the Word, and the Word was with God, and the Word was God. Yet he was so God that he was distinct in something from God the Father, by whom afterwards he was sent into the World. The Word was with God, and so distinct from him, and was God, and so one with him. And he was so from the beginning, before the Creation, that he made all things, even the World, viz. All things in Hea∣ven and Earth. To which we may add our Saviours own Words,

Joh. 17.5. And now O Father glorifie thou me with the glory I had with thee before the World was.

Secondly, Let us consider this, All the ways whereby we can come to know God are either by his Name, or his Properties, or his Works, or the Divine worship given unto him. Now all these belong to the Son. He therefore is God, or we cannot tell either who, or what God is. And

First, The proper Name of God (viz. Jehovah) is given to Him, Jer. 23.6. This is his Name whereby he shall be called, The Lord our righteousness. And Rom. 9.5. He is called The most high God, who is over all, God blessed for evermore.* 1.20

Secondly, Divine Properties are ascribed to him, and such Di∣vine excellencies as naturally and necessarily appertain to the Divine Nature. Particularly these Four,

First, Eternity, Joh. 1.1, 2. In the beginning was the Word.* 1.21 In the beginning when the World began to be created then was He. And so Prov. 8.23, 24. I was set up from everlasting, from the be∣ginning, or ever the Earth was; when there was no depths, I was brought forth. The Essential Wisdom of the Father was from ever∣lasting, Col. 1.17. He was before all things, viz. All things created, And Revel. 1.8. I am Alpha and Omega, the beginning, and the end, saith the Lord, which is, and which was, and which is to come, the Almighty. That this place is meant of Christ may appear by comparing with it, Chap. 2.6. & 22.13. of this Book.

Secondly, Omnipresence, Mat. 18.20. Where two or three are met together in my Name (says our Saviour,) there am I in the midst of them, viz. By my Eternal Spirit, Joh. 3.13. No man hath ascended up to Heaven, but he that came down from Heaven, even the Son of man, which is in Heaven. And Mat. 28.20. And so I am with you always even to the end of the World.

Thirdly, Omnipotency. Philip. 3.8. 'Tis said of Christ, that He shall change our vile bodies, and make them like to his own glorious body, according to the mighty working whereby He is able to subdue all things unto himself. Joh. 1.3. All things were made by him and without him was not any thing made, that was made, Heb. 1.10. And thou Lord in the beginning hast laid the Foundation of the Earth, and the Heavens are the works of thine hands.

Fourthly, Omniscience. Joh. 21.17. Lord thou knowest all things, says Peter. And Joh. 2.25. 'Tis said of our Saviour, that He

needed not that any should testifie of man, for he knew what was in man.* 1.22

Thirdly, Divine actions or works are ascribed to him. As

1. Creation, Joh. 1.3. All things were made by him. So that there must needs be granted unto Christ a prae-existence in his Divine Nature antecedent to his Incarnation.

2. Providence, Heb. 1.3. He upholdeth all things by the Word of his power, And Col. 1.17. He is before all things and by him all things consist. He is not only before all Creatures, and their Crea∣tor, but together (with the Father and the Holy Ghost) their Up-holder, powerfull Preserver and Governour.

Fourthly, Divine Worship is given to him. Heb. 1.6. Let all the Angels of God worship him. The Angels themselves refused Di∣vine Worship, Rev. 19.10. See thou do it not (says the Angel there) that is, See thou do not worship me, I am thy fellow Crea∣ture, Joh. 14.1. You believe in God (says our Saviour) believe also in me. Now to be believed in, and rested on, is an honour or homage peculiar unto God alone. Indeed the Socinians say that though Christ be not the most High God; yet, he ought to be wor∣shipped with Divine and Religious worship. But surely they do not well consider, that only Divine and Essential excellencies are the formal Object of Divine and Religious worship, and to give such a worship to one that is not God by Nature, is plain Idolatry. Where the Divine Nature is, there is the true, proper, formal Object of Religious worship; and where that is not, it is Idolatry to ascribe it to, or exercise it to∣wards any other. So that if the Word and Testimony of God be able to decide a difference among the Children of men, I see not but that the Testimony given to the God-head of the Son, are as clear and unquestionable as those which are given concerning the Deity of the Father. And thus we have spoken to the Third thing, viz. That Jesus Christ is God.

Fourthly, It is delivered to us by Divine Revelation that the Holy Ghost is God. This will plainly appear if we consider what is revealed to us concerning the Divine existence, the Divine excel∣lencies, and the Divine Operations of this blessed Spirit.

Such things are ascribed to him in the Scriptures which do un∣controlably evidence him to be a voluntary Divine Agent, an Eter∣nal Divine existing substance, a Person or intelligent subsistence, the Author of Divine Operations, and the Object of Divine and Reli∣gious

worship. There are some that hold he is a meer emanation of virtue or power from God and not a Person. Others grant indeed his Personality, and that he is a distinct self-subsisting Person, but de∣ny his Deity; they deny him to be a participant of the Divine Na∣ture. A Created, finite Spirit they will allow him to be, and the chiefest of all Spirits that were created, and the Head of all the good Angels. But they will not allow him to be a Divine Person. We shall therefore endeavour to prove from plain Testimonies of Scripture,

1. That he is not a meer emanation of virtue or power from God, but an intelligent subsistence, or Person.

2. A Divine Person.

3. A Person distinct from the Father and the Son.

4. A Person proceeding from the Father and the Son.

First, It will appear, he is a Person because he is endued with Perso∣nal properties, and Personal actions (such as are peculiar and proper to a person) are Attributed to him. As namely,

1. To make intercession. Rom. 8.26. The Spirit also helpeth our infirmities. For we know not how to pray as we ought, but the Spirit maketh intercession for us, v. 27. And he that searcheth the hearts, know∣eth what is the mind of the Spirit, because he maketh intercession for the Saints according to the will of God.

2. To come to men, being sent to them, Job. 15.26. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he shall te••tifie of me.

3. Our Saviour says, He shall receive of mine,* 1.23 and shew it unto you, Joh. 16.14. which is a personal action.

4. He is such an one against whom a sin may be committed, and therefore surely he is a person. Matth. 12.31. Wherefore I say unto you, all manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost, shall not be forgiven unto men.

5. His appearing in and under a visible sign argues his Perso∣nal existence. This is related, Matt. 3.16. And Jesus when he was Baptised went up strait way out of the water: and lo, the Hea∣vens were opened unto him, and he saw the Spirit of God descending like a Dove, and lighting upon him. He took the form or shape of a Dove, and nothing but a Person can assume a shape wherein to appear.

6. He is placed in the same rank and order with other Divine Persons, and is set forth as the proper Object of Divine and Religious Worship, Matth. 28.19. Go ye therefore and teach all Nations, Bap∣tizing them in the Name of the Father, and of the Son, and of the Holy Ghost.

7. To him is ascribed Ʋnderstanding, 1 Cor. 2.10. The Spirit searcheth all things, yea, the deep things of God. Searching is a Perso∣nal action and undeniably argues him to be an understanding Agent.

8. To him is ascribed Will; Ʋnderstanding and Will are most eminently distinstuishing Characters of a Person, 1 Cor. 12.11. But all these things worketh that one and the self same Spirit, dividing to every one as he will.

9. He is said to teach, Luk. 12.12. For the Holy Ghost shall teach you in the same hour what ye ought to say. Joh. 14.26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. And those that pretend to be Teachers of others, and neither seek nor regard his guidance or assistance had need consider what they do.

10. He calls men to the Ministry, Act. 13.2, 3, 4, And the Holy Ghost said, Separate unto me Barnabas and Saul for the work whereun∣to I have called them. Act. 20.28. Take heed therefore unto yourselves, and to all the Flock, over which the Holy Ghost hath made you Over∣seers, to feed the Church of God which he hath purchased with his blood.

11. He is spoken of as the Object of such actings and actions of men as none but a Person can be the Object of. Thus he is said to be tempted or provoked, Acts 5.9. Then Peter said unto her, How is it that ye have agreed together, to tempt the Spirit of the Lord? He is said to be resisted, Act. 7.51. Ye stiff-necked and uncircum∣cised in heart and ears, ye do always resist the Holy Ghost: as your Fa∣thers did, so do ye. He is said to be grieved, Eph. 4.30. And grieve not the Holy Spirit of God whereby ye are sealed unto the day of Redemption. Compare this with Isa. 63, 10. But they rebelled, and vexed his holy Spi∣rit: therefore he was turned to be their enemy, and he fought against them. Now to be tempted, provoked, gresisted, rieved, (though impro∣perly spoken of God,) yet are such affections as a quality is not ca∣pable of. And these expressions declare what effects they would produce in a Nature capable of such Affections. And so much of the first particular, the Holy Ghost is a Person.

Secondly, He is not a Created but an Eternal Divine Person, having one and the same Divine Nature with the Father and the Son; and so is truly and properly God. This I shall prove by these Arguments.

1. He is expresly called God. Act. 5, 4, 9. Then Peter said un∣to her, H••w is it that ye have agreed together to tempt the Spirit of the L••rd? You have n•••• lyed unto men but unto God.

2. Divine Properties are attributed to him, which none can be endu••d with to whom the Divine Nature belongs not, and which ••vi•••• 〈◊〉〈◊〉 d••••l••re him to be the most High God; Such are first Eter∣nity, Heb. 9.14. How much more shall the blood of Christ, who through the Eternal ••pirit, offered himself without spot to God, purge your consciences from dead works to serve the living God? Secondly, Immensity, Psal. 139.7. Whither shall I go from thy Spirit? Or whither shall I flee from thy presence. Thirdly, Praescience, Act. 1.16. Men and B••eth••e••, This Scripture must needs be fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus. Fourthly, Omniscience, 1 Cor. 2.10.11. But God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the Spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God.

Thirdly, Divine Works are ascribed to him, and which are only proper to God. Such as are Creation, Job 33.4. The Spirit of God hath made me. And the working of Miracles, Matth. 12.28. If I by the Spirit of God cast out Devils, then the Kingdom of God is come unto y••u And thus we have proved that the Holy Ghost is a Divine P••rs••n.

3. He is a Person distinct from the Father and the Son; I will pray the Father, and he shall give you another Comforter, saith our ••••viour to his Disciples, Joh. 14.16. Now the Person sending, and the Person sent must need be distinct the one from the other. And this same reason also proves the Son and the Holy Ghost to be two distinct Persons, b••c••use the Holy Ghost is also sent by the Son. Joh. 15.26. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Fa∣ther, he shall testifie of me. Joh. 16.7. Nevertheless, I tell you the truth, it is expedient for you that I go away: for if I go not away, the Com∣forter will not come unto y••u: but if I depart, I will send him unto you.

4. He is a Person pr••ceeding from the Father and the Son. The

Father proceeded from none, the Son from the Father, the Holy Ghost from both. First, from the Father, Joh. 15.26. The Spirit of truth which proceeds from the Father. Secondly, From the Son: For he is called the Spirit of the Son, Gal. 4.6. Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father, Rom. 8.9. Now if any man have not the Spirit of Christ, he his none of his.

Thus we have proved that there is but one God, and yet Three distinct Persons or Hypostases distinctly subsisting in the same Divine Essence or ••eing. Now a Divine Person is nothing but the Divine Essence considered with an especial property, and subsisting in an espe∣cial manner. As in the Person of the Father there is the Divine Essence with its especial Properties of begetting the Son, and sub∣sisting in an especial manner as the Father. And because this Per∣son hath the whole Divine Nature, all the Essential Properties of that Nature are in that Person. The like may be said of the Persons of the Son and Holy Ghost. Each Person having the understanding, will, and power of God, becomes a distinct intelligent, voluntary, Omnipotent Agent or principle of Operation. These Di∣vine Persons are so distinct in their peculiar subsistence* 1.24, that distinct Actions and Operations are ascribed to them. And these actions are of two sorts; First, ad intra, Such are those internal acts in one Person whereof another Divine Person is the Object. And these acts ad invicem or ad intra are natural, necessary, and insepara∣ble from the Being, Existence, and Blessedness of God. Thus the Father knoweth the Son and loveth him; and the Son knoweth and loveth the Father. In these mutual actings one Person is the Object of the knowledge and love of the other, Joh. 3.35. The Father loveth the Son, and hath given all things into his hand. Matth. 11.27. All things are delivered unto me of my Father: And no man knoweth the Son but the Father: Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. This mutual knowledge and love of the Father and Son we find expressed, Prov. 8.30. I was daily his de∣light, rejoicing always before him. And in these mutual internal actings consists much of the ineffable blessedness of the Holy G••d.

Secondly, There are distinct actions of these Divine Persons ad extra which are voluntary effects of will and choice, and not

natural or necessary. And these are likewise of two sorts.

1. Such as respect one another; for there are external acts of one Person towards another; but then the Person that is the Object of these actings, is not considered absolutely as a Divine Person, but with respect to some peculiar dispensation, or condescention which he voluntarily submitted unto. Thus the Father gives, sends, commands the Son, he having condescended to take our Nature on him, and to be Mediator between God and man. Thus the Father and the Son do send the Spirit, he having condescended in an espe∣cial manner to the Office of being the Sanctifier and Comforter of the Church. Now these are free and voluntary acts depending upon the Soveraign Will, Counsel, and Pleasure of God, and might not have been, without any the least diminution of his Eternal blessed∣ness. Secondly, Such as have respect and reference to the Creatures; of which some are ascribed peculiarly to the Father, some to the Son, and some to the Holy Ghost.* 1.25 Yet all their actings ad extra towards the Creatures, being the actings of God, are undivided, and are all the works of one and the same God,

Having thus far explained the Doctrine of the Holy Trinity, and I hope sutably to the Revelation made of it in the Scriptures; I shall now lay down some Rules or Propositions for the further un∣derstanding of it.

First, Each Person hath its own substance; for the one substance of the Deity is the substance of each Person, and so is still but one. But each Person hath not its own distinct substance (separate from the substance of the other Persons) because the substance of them all is the same. Where therefore Christ as the Son is said to be ano∣ther from the Father, (or from God spoken of Personally as the Fa∣ther) it argues not in the least, that he is not partaker of the Di∣vine Nature with him. 'Tis true, in one Essence there can be but one Person, where the substance is finite and limited, but it hath no place in that which is infinite.

Secondly, Each Person is infinite as he is God. For all Divine Properties belong not to the Persons on the account of their Perso∣nality, but on the account of their Divine Nature which is one; for they are all Natural Properties. And therefore as the Na∣ture of each Person is infinite, so is each Person because of that Nature.

Thirdly, The only true God is Father, Son, and Holy Ghost. But when we say the Father is the only true God, we respect not his Paternity, or Paternal relation to his Son, but his Divine Nature, Essence, or Being. And the like may be said of the Son, that He is the onely true God; and so of the Holy Ghost. For the Divine Nature though absolutely singular and one, yet is communicated to more, and hath a larger signification then either the Term Father, Son, or Holy Ghost. So that though each Person be the only true God, it does not follow that one Person must be another; namely, that the Father must be the Son, or the Son the Father. For though the Father be the only true God, yet it does not follow that every one who is the true God is the Father. For the Son is the only true God, and so is the Holy Ghost, because they are equally participant of the Divine Nature. But to say, whoever is the only true God is the Father, is false.

Fourthly, Distinction, and inequality in respect of Office, in Christ and the Holy Ghost, does not in the least take away equality and sameness with the Father in respect of Nature, and Essence, Phi. 2.6, 7, 8. Christ Jesus being in the form of God, thought it no robbery to be equal with God; yet made himself of no reputation, and took upon him the form of a Servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the Cross.

Fifthly, The advancement, and exaltation of Christ as Mediator to any Dignity whatsoever, upon or in reference to the works of our Redemption and Salvation, is not at all inconsistent with the Essen∣tial honour and Dignity which he hath in himself as God blessed for ever. Though he humbled himself and was exalted as to his Office, yet in Nature he was one and the same, he changed not.

Sixthly, Gods working in and by Christ as he was Mediator, de∣notes the Fathers Soveraign appointment of the things mentioned to be done. Not his immediate efficiency in the doing of them.

Seventhly, That must be remembred which Zophar says, Job 11.

7. We cannot by searching find out God, we cannot find out the Al∣mighty to perfection.

Some things may be above the compre∣hension of reason* 1.26 as considered in this or that man, which are not all absolutely against it. We grant that nothing contra∣ry to the reason of things must be admit∣ted. But reason as it is in this or that man may be very weak, and imperfect, and very short of a ju••t and a full comprehension of the whole reason of things. Therefore that is no fit measure to try this Divine Do∣ctrine by. Certainly it is the highest rea∣son, that in things of p••rely Divine Reve∣lation, we should captivate our understan∣dings to the Authority of the Revelator. Let us therefore earnestly pray unto God that it may be given unto us to know the Mysteries of his Kingdom. The Apostle Peter knew Christ to be the Eternal Son of God (which is a part of this Mystery of the Trinity) and our Saviour tells him, Matth. 16.16, 17. That Flesh and Blood had not revealed it unto him, but his Father. A man ought not presently to desert his perswasion grounded upon Scripture, because he cannot answer every Objecti∣on that the subtil Wit of man can make against it. For though this or that private Person may not be able to Answer such Objecti∣ons; yet others (more learned and knowing) may easily do it, and to them he ought to betake himself for satisfaction. Thus I have shewed what is the Original Declaration, or Revelation of this Doctrine of the Holy Trinity contained in the Scripture, and how the same is explained by Pious and Learned men very sutably to that Revelation. And it will not be amiss to give my Reader these two further directions. First, If at any he be attaqued by any adver∣sary of this Divine doctrin, I advise him in the first place to hold him strictly and peremtorily to the Original revelation, and to put him to disprove (if he can) that God is one, that the Father is God, the Son God, the Holy Gh••st God, understanding by God the most High God, Soveraign of all the World. If he cannot do this (as you may see by the Testimonies forecited he cannot with any shew of reason do) then

suffer him not to quarrel at the explanation, and fall foully (as their manner is) upon the terms Trinity and Personality, and such like ex∣pressions, which though they be not literally a••d syllabically found in the Scriptures, yet are agreeable to the Original Revelation of this Doctrine therein contained and fairly Expolitory thereof.

And having given this hint or admonition (which I think very needfull at this time) let me in the closing up of this Discourse advise all those that have any true desire to walk in the narrow path of Truth and Holiness (which leads to everlasting bliss) to la∣bour in the first place judiciously to understand this Sacred Doctrine according to the Original Revelation thereof, made in the Scri∣ptures. When this is done, the explanation thereof (as we have here delivered it) will not seem harsh to them, nor to contain any thing unsuitable to that Revelation. And let me add this one word more, that I fear the failing of so many mens profession (as we have seen of late years) has begun with their relinquishing this Foundation. This has been the fatal miscarriage of those poor de∣luded Souls called Quakers, and I am afraid of some others more learned than they. If they could be brought to a right understan∣ding of this Doctrine of the blessed Trinity as 'tis in the Scripture revealed, I suppose their other fond imaginations would quickly vanish, and come to nothing.

SECT. III. Of the Works of God.

I Have spoken of the Nature of God,* 1.27 and his glorious Attri∣butes, and of the Trinity of Persons in the Ʋnity of the Di∣vine Nature. I come now to speak of his works, Viz.

• ...Creation.
• ...Providence.

And First of Creation.

The Apostle Heb. 11.3.* 1.28 tells us that by Faith we understand that the Worlds (namely the inferior, middle and superior, as the Jews were wont to distinguish them) and all the Creatures in them, were made and framed by the Word of God. And certainly

this goodly Fabrick of Heaven and Earth was not from Eternity, (as Aristotle that great Philosopher, destitute of Scripture-light, was inclin'd to believe,) but was created and made at that time when it seemed best to the infinite Wisdom of God. And the special Mo∣tives (as we may humbly conceive) which inclined him to make it, were a desire and purpose to express his infinite Power, to de∣clare his transcendent Wisdom, and Goodness, and to exercise his all-wise Providence; all conducing to the manifestation of his own glory and praise.

Some Creatures he made immediately out of nothing (as the ter∣minus a quo) by a proper Creation, giving them a reall being which before they had not. Other things he made out of some prae-existent matter, (which matter he had before made out of no∣thing) by a mediate and improper kind of Creation. As he made Adams body out of the dust of the earth,* 1.29 and Eves of Adams Ribb.

When Solomon was to build a Magnificent Temple for God, he needed many Materials,* 1.30 and many Workmen, and they many Tools: But God did not so. He made all without any Coadjutor, or any Instrument, by the sole word of his command. And when he looked upon every thing he had made, behold all was very good, Neh. 9.6. Thou even thou art Lord alone, thou hast made Heaven, the Heaven of Heavens with all their Host, the Earth and all things that are therein, the Sea and all that is therein, and thou preserved them all and the Host of Heaven worshippeth thee. Colos. 1.16. For by him were all things created that are in Heaven, and that are in Earth visible and invisible, whether they be Thrones or Dominions, or Principalities, or Powers: All things were created by him and for him. Rev. 4.11. Thou art worthy O Lord to receive glory and honour and power; for thou hast created all things, and for thy pleasure they are and were created.

The chief of the Creatures God created were

• ...Angels and
• ...Men.

All the Angels were at first made holy and happy Spirits. Some of them continued in their obedience to God, and are still Angels

of light; others of them fell from God by pride and disobedience and are become Devils of darkness.

First, I shall speak of the good Angels,* 1.31 and then of the Angels that fell. There are Four things the Scripture holds forth to us concerning good Angels.

• 1. Their Number.
• 2. Their Titles.
• 3. Their Nature and Properties.
• 4. Their Functions and Ministery.

First, Their Number. The Scripture teaches us that they are very many, Dan. 7.10. A fiery stream issued and came forth from before him, Thousand Thousands ministred unto him, and Ten Thousand times Ten Thousands stood before him; the Judgment was set and the Book was opened. Rev. 5 11. And I beheld and heard the voice of many Angels round about the Throne and the Beasts, and the Elders, and the Number of them was Ten Thousand times Ten Thousand, and Thousands of Thousands. Matth. 26.53. Thinkest thou that I cannot now pray to my Father, and he shall presently send me more then Twelve Legions of Angels. Heb. 12.22. But ye are now come unto Mount Sion and unto the City of the living God, the Heavenly Jerusalem and to an in∣numerable company of Angels. Psal. 68.17. The Chariots of God are Twenty Thousand, even Thousands of Angels; 2 Kings 6.17. And Elisha prayed, and the Lord opened the Eyes of the young man, and he saw the Mountain was full of Horses, and Chariots of Fire round about Elisha; that is, that a great multitude of Angels were sent from God to defend and protect the Prophet.

Secondly, Their Titles. Their general name is Angels or Messen∣gers. Sometimes they are called Cherubim, and when they ap∣peared in a visible shape or were pictured, they had the resem∣blance of a young man in the excellency of his beauty, vigor and strength, and had Wings, as we read, Exod. 25.18, 20. Sometimes they are called Seraphim, importing their fervent Zeal in execu∣ting the will of God.

Sometimes Sons of God, Job. 38.7. When the morning Stars sang together, and all the Sons of God shouted for joy.

Sometimes, Thrones, Dominions, Principalities, Powers, as we read, Col. 1.16. And so much of their Titles.

Thirdly, Their Natures and Properties.

1. They are Spirits of great Knowledge and Wisdom. 'Twas

said of David, 2 Sam. 14.20. That he was wise, according to the Wisdom of an Angel of God. They are admirable in knowledge both natural, experimental and revealed.

2. Of spotless purity and integrity. Our Saviour says, Mark. 8.38. Whosoever shall be ashamed ••f me and of my words, in the adul∣terous and sinfull Generation, of him shall the Son of man be ashamed, when he cometh in the glory of his Father with the Holy Angels. When they appear'd to the World, their garb (wherein they ap∣pear'd) represented their innocency. As at Christ's Sepulchre there appeared two Angels in white, the one sitting at the Head, the other at the Feet, where the body of Jesus had lain, Joh. 20.12.

3. Of exceeding great power and strength, Psal. 103.20. Bless the Lord, ye his Angels that excel in strength.

4. Of great celerity and quickness of motion, in which respect they are said to have wings, Isai. 6.2. Above it stood the Seraphims: each one had six wings; importing their chearfulness and readiness and celerity in the service of God.

Fourthly, Their Function and Ministry; which is of Three sorts,

• 1. In reference to God.
• 2. In reference to Christ.
• 3. To the Saints and People of God.

I In reference to God.

1. They attend his glorious presence. They are his chief Ser∣vants and principal attendants, the bright Courtiers of Heaven. They are called the Host of Heaven, 1 Kings 22.19. They are cal∣led the Chariots of God, viz. Such as attend him, for his service, Psal. 68.17. The Chariots of God are twenty Thousand, even Thousands of Angels.

2. They are especiall Instruments to praise and magnifie him. Rev. 7.11, 12. And all the Angels stoood round about the Throne and fell before the Throne on their faces and w••rshipped God, saying, Blessing and glory and wisdom and thanksgiving and honour and power and might be unto our God for ever and ever, Amen.

3. They are Messengers to carry and reveal his mind and will. By the glorious ministry and proclamation of Angels, God deli∣vered his Law on Mount Sinai. Act. 7.53. Compared with Gal. 3.19. Christ the Head of Angels proclaimed his Law by the voice of an Angel, as a Herald in presence of the King publishes his

Proclamations. And so on sundry other occasions God used to make known his will by Angels, Dan. 9.21. Whiles I was speak∣ing in prayer, says Daniel, the man Gabriel, (whom I had seen in the Vision at the beginning) being caused to fly swiftly, touched me about the time of the evening Oblation. And Luk. 1.11. There appeared unto Zacharias an Angel of the Lord, standing on the right side of the Altar of Incense, and said unto him, I am Gabriel, that stand in the presence of God: And am sent to speak unto thee, and to shew thee these glad tidings. And v. 26. in the Sixth Month, the Angel Gabriel was sent from God, unto a City of Galilee name Nazareth to the Virgin Mary. And Luke 2.9, 10. An Angel was sent to the Shepherds keeping watch over their Flock, by Night to bring the joyful tidings of the Birth of the Messias.

4. They are Ministers to execute and perform what God will have done in the World, Psal. 103.20. Bless the Lord, ye his An∣gels that excel in strength, that do his Comma••dments: They bring Lot out of Sodom, Gen. 19.1. They bring Israel out of Egypt, Numb. 20.16. They stop Balaams course, Numb. 22.22. They stop the Lyons Mouths, Dan. 6.20, 22. They execute the Judg∣ments of God upon wicked men. Thus we read how Two Angels destroyed Sodom; and that an Angel defeated the Host of Senna∣cherib, 2 Kings 19.35. And that an Angel smote bloody perse∣cuting Herod, Acts 12.33.

And thus much of their Ministry in reference to God. I come now to consider.

II. Their Ministry in reference to Christ. 'Tis said Joh. 1.51. That the Angels ascend and descend on the Son of man: That place has re∣lation to Gen. 28.12. Where Jacob dreamed of a Ladder set upon the earth, whose to preached to Heaven; and the Angels of the Lord ascended and descended on it: by the Ladder Christ is meant, who by his humane Nature touched the Earth, and whose Divine Nature reached up to Heaven. The Angels ascending and descending im∣ported the continual service they are re••dy to perform unto him; and that they are deputed thereunto of the Father, as the Apostle proves, Heb. 1.6. When he bringeth his first begotten into the World, he saith, Let all the Angels of God worship him.

But to d••scend to Particulars.

1. They foretell his conception, Luke 1.30, 3••. And the An∣gel said unto her, fear not M••ry; for thou hast found favour with

God. And shalt conceive in thy Womb; and bring forth a Son, and shalt call his name Jesus.

2. They declare his Birth, Luke 2.9, 10, 11. And lo, the An∣gel of the Lord came upon them, and the glory of the Lord shone round about them and they were sore afraid. And the Angel of the Lord said unto them, fear not: for behold, I bring you good tidings of great joy, which shall be to all People. For unto you is born this day in the City of David, a Saviour, which is Christ the Lord.

3. They prevent danger to him from Herod, Matth. 2.13, 14. And the Angel of the Lord appeareth to Joseph in a dream, saying, arise, and take the young Child, and his Mother, and flee into Egypt, and be thou there untill I bring thee word: For Herod will seek the young Child to destroy him. And he arose, and took the young Child and his Mother by Night, and departed into Egypt.

4. They minister to him in his temptations, Mark 1.13. And he was there in the Wilderness Forty days tempted of Satan, and was with the wild Beasts, and the Angels ministred unto him.

5. They comfort him in his agony, Luke 22.43. And there appeared an Angel from Heaven, strengthening him.

6. They open his Grave at his Resurrection, Matth. 28.2. And behold there was a great Earth-quake, for the Angel of the Lord de∣scended from Heaven, and came and rolled back the stone from the door, and sate upon it.

7. They witness his Resurrection to them that looked for him, Luke 24.5, 6. And as they were afraid and bowed down their face to the Earth, two men in shining Garments said unto them, why seek ye the living among the dead? He is not here but is risen, re∣member how he spake unto you when he was yet in Galilee. Vers. 23. And when the Women found not his body; they came saying that they also had seen a Vision of Angels, which said that he was a∣live.

8. They attend and attest his Ascension, Acts. 1.10, 11. And while they looked stedfastly towards Heaven, as he went up, behold Two men stood by them in white apparel; which also said: Ye men of Galilee why stand ye gazing up into Heaven; this same Jesus which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven.

9. They attend and magnifie him in Heaven, Rev. 5.11, 12. And I beheld and heard the voice of many Angels round about the

Throne, and the Beasts, and the Elders, and the number of them was Ten Thousand times Ten Thousand, and Thousands of Thousands; saiyng with a loud voice, worthy is the Lamb that was slain, to receive Power, and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing. 1 Pet. 3.22. Who is gone into Heaven, and is on the right hand of God, Angels, and Authorities, and Powers be∣ing made subject unto him.

10. They reveal what he will have done on Earth, Rev. 1.1. The Revelation of Jesus Christ which God gave unto him, to shew un∣to his Servants things which must shortly come to pass, and he sent and signified it by his Angels unto his servant John, Rev. 22.16. I Jesus have sent mine Angel to testifie unto you these things in the Churches.

11. They will attend him at the last judgment, Mark 8 38. Whosoever therefore shall be ashamed of me, and of my words, in this adulterous and sinfull Generation, of him shall the Son of man be ashamed when he cometh in the glory of his Father, with the holy An∣gels. Matth. 25.31. When the Son of man shall come in his glory, and all the holy Angels with him, then shall he sit upon the Throne of his glory.

12. They will sever the wicked from among the just, and exe∣cute Christ's righteous sentence on the ungodly, Matth. 13.49.50. So shall it be at the end of the World: The Angels shall come forth, and sever the wicked from the just, and shall cast them into the Furnace of fire, there shall be wailing and gnashing of teeth.

Thus much of their Ministery in reference to Christ. Next follows,

III. Their Ministry in relation to the Saints and People of God, Heb. 1.14. Are they not all Ministring Spirits, sent forth to Mini∣ster for them, who shall be Heirs of Salvation, Matth. 18.10. Take heed that ye despise not one of these little ones; for I say unto you that in Heaven their Angels do always behold the face of my Father which is in Heaven.

They are not only ministring Spirits, but their Ministry extends to such things as are most needfull and usefull for the Saints.

1. They are appointed Guardians and Protectors of the People of God. The protection of holy ••ngels is invisible, yet true and real, Psal. 34.7. The Angel of the Lord encampeth round about them that fear him, and delivereth them, Gen. 32.1.2, when Jacob journeyed,

'tis said, the Angels of God met him. An Army of Angels was his Convoy, and therefore he called the place Mahanaim, that is, Two Hosts or Armies, they appearing on either hand of him, or be∣fore and behind him to secure and defend him.

The holy Angels do the People of God many more good Offices then they are aware of.

They help us against our Spiritual enemies, as the Apostle tells us, Eph. 6.12. For we wrestle not only against Flesh and Blood, but against Principalities, and P••wers, against the Rulers of the darkness of this World, against Spiritual wickedness in high places.

Good Angels (as 'tis probable) are more in number as well as stronger in power than the wicked, and defend the People of God against many evils, and direct them in difficult cases what to do. Dan. 6.22. My God, saith Daniel, hath sent his Angel, and hath shut the Lyons mouths that they have not hurt me. ••en. 24.7. The Lord God of Heaven who took me from my Fathers H••use, and from the Land ••f my Kindred and which spake ••nto me saying, unto thy seed will I give this Land, he shall send his Angel before thee, and thou shalt take a Wife unto my Son from thence, saith Abraham unto his servant. Acts 16.9. A Vision appeared to Paul in the Right: There stood a man of Macedonia and prayed him, saying, Come over into Macedo∣nia, and help us. Matth. 1.20. But while he thought on these things, behold, the Angel of the Lord appeared unto him in a dream, saying, Joseph thou Son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her, is of the Holy Ghost.

2. 'Tis probable they suggest Holy thoughts to us. If the Devil can suggest filthy sinfull thoughts, and incite the heart to wicked∣ness, surely good Angels can sugg••st good thoughts, and incite the heart to holiness. Christ spake of Judas that Satan had put it in∣to his heart to betray him, John 13. And Peter said to Ananias, Why hath Satan filled thy heart 〈◊〉〈◊〉 lye to the Holy Ghost. The Nature of good Angels is as fit to deal with our Spirits, as the Na∣ture of evil Angels can be. That of the Apostle se••ms to hint, if not to prove this 2 Cor. 11.14. Where he tells the Cor••••thians, that deceitful work••rs transform themselves into the Apostles of Christ; and no marve••, for Satan himself is transformed into an A••gel of light, namely when he suggests good for evil ends, or evil for good ends.

3. Good Angels comfort, strengthen and support in times of distress and trouble. Thus they ministred to our Saviour after

Satan had fiercely assaulted him with Temptations, Matth. 4.11. So like wise when he was in his agony. Luke 22.43. There appear∣ed an Angel unto him from Heaven, strengthening of him. And what they did for Christ the Head, they do for his Members in measure and proportion, and as far forth as God sees good for them.

4. They convey the Souls of the departed Saints into Heaven, Luke 16.22. And it came to pass that the Begger died, and was carried by the Angels into Abrahams bosom.

And thus much of their Ministry in relation to the Saints.

There are many usefull instructions that arise from this Do∣ctrine of good Angels.

1. Hereby we may see the great priviledge of the Saints of God. They have the Guardianship of the Holy Angels. Whether every Saint of God, every Heir of Heaven have a peculiar and pro∣per Angel to attend him, is much disputed and canvassed by the Schoolmen. But there seems no ground in the Word of God to appropriate a single Angel to every single Saint. 'Tis surely a great∣er dignity and benefit that every one of the Faithfull have many Angels appointed by the Lord for his Guard, whereof the proof is manifest from the 91 Psalm 11. For he shall give his Angels charge over thee to keep thee in all thy ways: and from 34 Psalm 7. The An∣gel of the Lord, encampeth round about them that fear him, and deli∣vereth them. As for that place, Acts 12.15. Where they said concerning Peter, It is his Angel, the meaning of it probably is this, they hearing the Maid persist in it that Peter was at the door, they apprehending that very unlikely, thought some Holy Angel had assum'd his shape and voice, and stood at the door in his resem∣blance. But this proves not that every Saint hath a peculiar Angel Guardian. The Angels indefinitely have charge over Gods Peo∣ple as God is pleased to assign th••m their Province, and to imploy them in that Ministry. But yet they execute this Ministry, as superiour Guides, not as inferiour Attendants. Properly they are not Servants to us, but to God for us. There is no ground for our worsh••ppi••g of them, th••y being our fell••w Creatures, Rev. 19.10 I ••ell at his feet to worship him. But he said, See thou do it not, I am thy fellow servant, and of thy Brethren that have the Testimony of Jesus; worship God.

2. We may take notice of Gods wonderfull goodness in so gra∣ciously

providing for his Saint•• and Servants. Lord, what is man that thou art so mindful•• of him! Ther•• is more in Holiness than the World doth see. The Saints have Gods Power, Christ Med••a∣tion, t••e Spirits conduct, the Ministry of Angels, all ingaged for their benefit.

3. We may observe the great humility and condescention of these Holy Angels, and their great love to mankind. They re∣joyc••d when the World was made for man, Job 38.7. They rejoyced at the coming of Christ for mans Redemption, Luke 2.13. They rejoyce at the conversion of a sinner. Luke 15.10.

4. We should labour to imitate these Holy Angels in their readiness and willing obedience to Gods will. If we would be like Angels h••reafter in glory and bliss, let us labour to imitate them here in a chearfull service of God.

5. Let us labour to secure our interest in Christ, that so we may be under the Protection of these Holy Angels. For they Minister only for the good of them who are Heirs of Salvation.

6. Let us take heed of depriving our selves of their help and Ministry; Pride, Lust, Vanity, are offensive to them. And so are all impurities and indecencies in Gods Worship, as the Apostle in∣timates to us, 1 Cor. 11.10. Let us therefore take heed lest by any of these ways we grieve or drive from us these blessed helpers and Assistants.

Of Evil Angels.

* 1.32Having thus spoken concerning good Angels, we come now to speak concerning the Angels that fell. Concerning whom these things are to be inquired into.

• 1. The Names and Titles by which they are set forth in the Scripture.
• 2. Their sin.
• 3. How they came to sin, being created pure.
• 4. The time when they sinned.
• 5. The number of them that sinned.
• 6. Their nature, properties, and employment.
• 7. Their punishment
  • ...Present
  • and Future.
• 8. What instructions their fall, wickedness, and misery do af∣ford unto us.

1. The Names and Titles by which they are set forth in the Scripture.

The general and comprehensive Name of evil Angels in the Scripture, is Devil [Diabolus,] wich signifies an accuser or slanderer.

He is called also the wicked One, the old Serpent, the Adversary, the roaring Lyon, the Abaddon, Appollyon, or destroyer, the great Dragon, a lyer, and the Father of lyes, a Murderer, a Murderer from the beginning, the god of this World, 2 Cor. 4.4. The Prince of the power of the Air, Eph. 2.2. The Angel of the bottom∣less Pit, Satan, Rev. 12.9. The Spirit that worketh in the Children of disobedience, Eph. 2.2. The Tempter, Psal. 78.49. And Eph. 6.12. We read of evil Angels, that they are called, Principalities, Powers, Rulers of the darkness of this World, Spi∣ritual wickedness in High places.

2. Let us consider what was their sin.

The greatest evidence of the Nature of their sin we find in that place of the Apostle, 1 Tim. 3.6. where he shews that a Person to be ordained should not be a Novice, lest being lifted up with Pride, he fall into Condemnation of the Devil; that is, be guilty of that sin, viz. Pride, (which young men are so prone unto) for which the Devil was Condemned and rejected of God.

Pride therefore seems to be (as I may so speak) the Original sin of those Apostate Angels. But envy, malice, slandering, &c. are their actual sins.

Yet what kind of pride it was, and how it discovered it self; is not easie to determine. Whether it was an affectation to be as high as God himself, or a seeking to be higher than God had made them, is not easie to be resolv'd. Certain it is the Temptation they spred before our first Parents was, ye shall be as Gods. Or whether they refused the Work, Office, and Ministration God design'd them un∣to in reference to Men. Or whether it was too great a confidence and glorying in their own gifts, and received excellencies; or whe∣ther it was an affectation of Worship from men, (as we see they now delight in it) or whether it was any other Rebellion against Gods Majesty and Empire, 'tis hard to determine. Some learned men make it a compounded sin. For as there were many sins in that sin by which Adam fell, viz. Ʋnbelief, Pride, Ingratitude, Disobe∣dience; so this first sin of the Angels might be compounded of many other sins, though Pride were cheif in it. Whatever their first sin

was, this is manifest they abode not in the truth: They kept not their first Station; they sinned against God, and by sin fell from their happiness.

3. Let us inquire how they came to sin. Being created pure: they had no lust within to incline them to it; and being in Heaven they had no Object without to draw or allure them to it; neither had they any ••emp••••r before one or more of their own number fell) to intice them to it. Some late Divines conceive that the great Angel ••ow called Belzebub first fell, and then drew others by his t••mpta••ion and seducement, into the same rebellion and disobe∣dience with himself. For Matth. 25.44. we read of the Devil and his Angels, and Matth. 12.24. of Belzebub, the Prince of Devils. From whence we may probably conjecture there was some Prince or Chief of the Apostate Angels, who was the Ring-leader in this faction and rebellion against God.

And if any shall further inquire how sin came into the Angels at first, all that we can say is this, They were created good yet muta∣ble; and they voluntarily chose not to abide in their first estate. 'Tis Gods Prerogative only to be immutable. All Creatures, though never so pure, if not assi••ted by grace, are mutable, and may sin. Job 4.18. Behold he put no trust in his Servants, and his Angels he charged with folly. The Angels being mutable Creatures might fall from their righteousness, (if left to themselves) and some of them did fall, and God charged them judicially with folly for it. They were created in a blessed state, and from that, they might, and some of them did fall.

But however it was, we may assure our selves God was not the cause of their fall, by infusing any evil into them. Neither is he to be looked upon as consenting to their sin, (in that he did not hinder them from it) or in that he did not support them by his Grace. For he oweth his Grace to none, and giveth it when and to whom he pleaseth. And in the Angelical Nature as well as the hu∣mane, he would discover his Justice and his Mercy, and the free∣d••m of his dispensations.

4. Let us consider the time when they fell. How soon they fell we cannot certainly determine. 'Tis probable they fell very soon. For Joh. 8.44. Satan is called a Murderer from the beginning: and 1 Joh. 3.9. 'Tis said the Devil sinneth from the beginning; that is, soon after the Creation: That these Angels were created plainly

appears from Col. 1.16. And probably they were created on the se∣cond day, when the Heavens (the proper place of their residence) were created. 'Tis certain they sinned before Man fell; For the Devil in and by the Serpent seduced Eve, Gen. 3.1.2 Cor. 11.3.

5. Let us consider their number. 'Tis certain that the number of these Apostate Angels is very great, and that there are very ma∣ny of them going up and down in the World, as may appear by this, that an whole Legion of them was in one man, Luke 8.30.* 1.33 But how great their number is, cannot by us be certainly deter∣mined.

6. Let us consider their Nature, Properties, and Employment.

1. They are Spirits of great knowledge, cunning, and subtilty. They are subtil by Nature, and by long experience in tempting (since the beginning of the World) their subtilty is much in∣creased. They can transform themselves into Angels of light. 2 Cor. 11.14. But this is observable, they never move to good, as 'tis good, but as it may have some evil consequent upon it. And fur∣ther they know how to suit their temptations to the several tem∣pers of men. They have much Natural, and Experimental know∣ledge, so as they can discern hidden causes, and virtues, which mans reason cannot reach unto. They know how to apply actives to passives; they can guess notably at future events, but as for a certain knowledge of them (unless of such things as depend upon necessary causes, or have been some way or other made known unto them by God) that they have not. That knowledge is proper to God, and accordingly he challengeth it unto himself, Isai. 41.23. Shew things that are to come hereafter, that we may know ye are gods, says he, of the vanities and Idols of the Heathen. They are of won∣derful sagacity to judge of mens hearts by their outward gestures, and carriage. In a word they are wise enough to do evil, but to do good they have no knowledge.

2. Their malice is very great. This is set forth to the life, 1 Pet. 5.8. Be sober, be vigilant, because your adversary the Devil like a roaring Lyon goes about seeking whom he may devour, whom re∣sist stedfast in the Faith. His malice is so great, that he goes about doing mischief, though he knowes that he gets no good by it; nay though his punishment will be so much the greater, for the mis∣chief he does.

His malice is great against all mankind, but principally against the

Saints, and Servants of God. First, Because they bear the Image of God. Secondly, Because they (through grace) resist his temp∣tations here, and shall as approvers of Christs righteous sentence, judge him hereafter, 1 Cor. 6.3.

3. They are Spirits of great Power, though it be limited by God, so that it cannot be exercised, but when, and where, and how it pleaseth him. The Devil doth exercise his power as far as he is able to the hurt of the Children of men, but especially to the hurt of the Saints obstinately endeavouring to hinder them from en∣joying that happiness which he lost.

4. They are Spirits of great industry to do mischief as we may see Job 1.6.7. The Devil not only does all the outward mischief he can, but he tempts also by inward suggestions. For being a Spirit, he hath communion with our Souls and Spirits, and can dart evil thoughts into us; thus he filled the heart of Judas to betray his Lord and Master. Thus he provoked David to number the People, 1 Chron. 21.1. His temptatio••s are many times suddain, impetuous, im∣portunate. And his suggestions may oftentimes be known from those that arise from our own corrupt hearts, by the suddenness, violence and unnaturalness of them. Those that arise from our own corrupt Natures are usually pleasing unto us. But if the te••ptation be against the light of Nature (as for one to kill a friend whom he dearly loves) and do fill the Soul with horror (as blasphemous thoughts do) those may be reckoned as Satans fiery Darts. For they torment the mind as poisoned Arrows do the body. And by an humble recourse to Christ for help we should labour to quench these fiery Darts. Our Saviour himself was tempted by the Devil to most hideous things, Matth. 4. And ha∣ving been tempted himself he knows how to succour those that are tempted. Heb. 2.18. The Saints of God therefore should encou∣rage themselves from these considerations,

1. A restraint is put on Satan in all his temptations. 1 Cor. 10.13. He cannot tempt further then God permits.

2. His temptations tend to the increase of their graces. Satans temptations increased Job's patience, Paul by Satans buffeting was humbled, 2 Cor. 12.

3. They tend to promote the fervency of their prayers.

4. Their wisdom and watchfulness will hereby be the more quickned.

5. The resisting of these temptations shall tend to the increase of their glory hereafter.

7. Let us consider their punishment

• Present
• and Future.

Their present punishment may be considered, first, in respect of loss.

1. Upon their sin they fell from the place of happiness, and glory which before they enjoyed, Rev. 12.8. Neither was their place found any more in Heaven. Though that place in a mystical sence may speak of the overthrowing of Satan in this present World, and casting him out of the Church, yet here is a plain allusion to Satans first fall from Heaven, as the ground of that expression, and therefore it may serve as a proof in this matter. Their place of innocency was Heaven; they stood round about the Throne of God where the Angels do continually behold his face. Their happi∣ness was to enjoy God, their duty to glorifie him. From this place they are now driven into the lower parts of the World as a place more fit for sin and misery. Sometimes they fly up and down in the Air: therefore is Satan called the Prince of the Power of the Air, Eph. 2.3. And exercises the power that God permits him in the Regions of the Air, by raising Tempests, &c. Sometimes he compasseth the earth too and fro, Job. 1.7. And 2 Cor. 4.4. He is called the god of this World; that is, whom the World generally serves, and who by the just Judgment of God hath got such a Dominion over Multitudes, that they serve him as their God.

1. Their present punishment may be considered in respect of sense. They are kept in Chains. That is,

1. They are under guilt and horror of Conscience. Cehennam suam secum portant. They carry their Hell about them.

2. They are under an utter despair of deliverance; to them there remaineth nothing but a certain looking for judgment and fiery indignation.

3. Their malice, spight and power is curbed and bridled, and held in by the Almighty power of God, so that they cannot vent it as they would, which is no small vexation to them. And thus much of their present punishment, both of loss and sense.

2. Let us consider their future punishment, which at the day of Judgment will be greater than now it is. They are not yet in that

Prison and Place of torment where they shall abide for ever under the wrath of God. They are now entered into some degrees of Hellish torments, but they are in expectation of greater. And therefore they cryed out to our Saviour, Matth. 8.31. Art thou come to torment us before our time? There is a time coming when the wrath of God shall be increased upon them. Hell is prepared for the Devil and his Angels, Matth. 25.41. Though for the present they are under Gods wrath, yet they do not taste the dregs of it. Therefore they besought our Saviour, Luke 8.31. That he would not command them into the deep; that is, the place of full and per∣fect torment.

8. I come now to shew what improvement we are to make of all that hath been said.

1. Let us meditate with trembling on the fall of Angels. If they fell, how should we look to our standing? If such excellent Crea∣tures fell, and fell do dreadfully, how should we look to our selves?

2. Let us observe the evil Nature of sin, especially of Pride. If Pride threw the Angels out of Heaven, and laid the foundation of Hell, we had need labour to maintain a great abhorrence in our hearts of that sin.

3. We should often consider and it should deeply affect us, that we lost our first estate as well as the Angels, we lost our Original state of holiness and happiness as well as they. As they fell soon so did we. As they fell by Pride so did we.

4. Let us meditate with astonishment on the wonderfull good∣ness of God who of his infinite mercy provided a Redeemer for us, but none for them. Let us admire the freeness of Gods love to the Children of men.

5. Let us tremble at Gods Justice; Angels, Creatures of the highest excellency are not spared when they sin. O admire at his patience that he hath yet spared thee.

6. Remember the Devil and his Angels are in the World. O how watchfull ought we to be and sensible of our continual danger from those evil Spirits.

7. Let us remember that Spiritual Judgments are the most dreadfull. The Devils are given up to an obstinacy in sinning. Let us take heed of imitating them in their obstinacy and willful∣ness.

8. Let us remember for our comfort that the Devil is in Chains. He had not power over an Herd of Swine without leave, Matth. 8.31. So Luke 22.31. He could not sift Peter till he had a Com∣mission. He could not touch Job's Estate or Skin till he had leave; nay, he could not deceive Ahab (a wicked man) till God said, go, 1 King 22.21, 22. He is but Gods Executioner. And therefore the Psalmist shewing how God punished the disobedient Israelites, Psal. 78.49, says, He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil Angels among them.

9. Let us take heed of being of the Devils faction, or promoting his work and interest.

10. Let us resist Satan as a Tempter here in this life. As a Tormen∣tor in the other life, he cannot be resisted, James 4.7. Resist the Devil and he will flee from thee.

11. Let us daily seek help from God against Satans malice and power, and humbly commit our selves to his especial protection.

12. Seeing there are so many Devils and evil Spirits in the World; this may be a mighty argument to assure us that there is a ••od, a ••pirit of infinite goodness and power, who restrains the malice of Satan and all his instruments; else we could never be safe one moment.

13. We should often meditate on the glorious Attributes of God. His transcendent power, his infinite wisdom, and mercifulness. For the deeper impressions are made upon our hearts by these Attri∣butes, the less we shall fear Satan. They that know thy Name, says the Plasmist, Psal. 9.10. That is, thy Nature and Attributes, will trust in thee.

14. We should exercise faith on the merits and intercession of Christ, for the quenching of the fiery Darts of Satan, when ever he casts them into our Souls, Eph. 6.16. Above all take the Shield of Faith wherewith ye shall be able to quench the fiery Darts of the Wick∣ed One.

15. Consider 'tis the Devils sin not thine if he force evil thoughts upon thee, which thou defiest and abhorrest.

16. Meditate on the promises of God for thy support, Rom. 16.20. The God of peace shall bruise Satan under your feet shortly. 1 Cor. 10.13. God is faithful who will not suffer you to be tempted above what you are able.

17. Consider the experiences of Gods faithful servants who have been so assaulted, and how they have been delivered. Scarce any of Gods Children but have been more or less assaulted at one time or other. Let their experiences of Gods support and help be thy en∣couragement.

18. Instantly repel the Devils temptations, do not muse or think too much upon them. Divert from them; turn thy thoughts if thou canst possibly to something else.

19. If the Devil still follow thee with his Temptations, take the advice of some faithful friend or Minister, to whom impart thy case, keep not the Devils counsel. If thy House be on fire, call for help. Climacus in Scala Paradisi makes mention of one who was tempted Twenty years together; his mind being infested and tur∣moil'd with most grievous blasphemous thoughts, who by revealing his condition at last to a faithful friend, was suddainly delivered from them.

20. If none of these ways will do, then (not in a proud man∣ner, but) holily despise the Devil, as Travellers use to do barking Dogs. This is Gersons counsel who says he knew one suddainly cured thereby; And adds this as the reason thereof; spiritus quippe superbissimus non diu patitur se contemni. For this proud Spirit, the Devil, will not long endure or suffer himself to be contem∣ned.

Of Providence.

* 1.34Having spoken of the first of Gods works, viz. Creation, I come now to the second, viz. Providence, concerning which I shall make these inquiries.

1. What Providence is, and wherein it consists.

2. How it may appear there is such a Providence.

3. What is the extent of this Providence.

4. What are the Objections usually made against this Doctrine.

5. What are the Ʋses, and Practical improvements we should make hereof.

1. For the First,

Providence is a work of God, whereby he sustains, governs and or∣ders all the Creatures according to the good pleasure of his will, to his own glory.

It consists in two things.

• 1. Conservation.
• 2. Gubernation.

1. Conservation. The Providence of God manifests it self, in preserving the Creatures he hath made, Col. 1.17. In him all things consist, Heb. 1.3. He sustains all things by the word of his Power. All the Creatures as they were made by God, so they continually de∣pend upon him for the supporting and continuing of their Being, their Virtue, and Activity. Psal. 39.6. Thou preservest Man and Beast. Neh. 9.6. Thou even thou art Lord alone, thou hast made Heaven, the Heaven of Heavens with all their Host, and the Earth, and all things that are therein, the Sea, and all that is therein, and thou pre∣servest all, and the Host of Heaven worshippeth thee.

2. Gubernation. Gods Providence reaches all, rules over all his Creatures, Psal. 22.28. The Kingdom is the Lords, he is the Go∣vernour among the Nations, Eph. 1.11. He worketh all things ac∣cording to the counsel of his own will, Lam. 3.37. Who is he that saith it cometh to pass, and I the Lord command it not. Joh. 5.17. My Father worketh hitherto, and I work.* 1.35

But Secondly, How may it appear there is such a Providence?

Answ.

• 1. From Scripture.
• 2. From Reason.

1. The Scripture clearly bears Testimony to it, Amos 3.6. Shall there be evil in the City, and the Lord hath not done it? Jer. 10.23. O Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps. Isai. 45.7. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good. James 4.15. For that ye ought to say, if the Lord will we shall live, and do this, and that, Job. 5.12. He disapppointed the Devices of the crafty, so that their hands cannot perform their enterprise.

2. Reason plainly shews it. There are several Arguments from Reason, that may perswade us to the belief hereof.

1. The Regular order, and wise contrivance of all things in the World, with their mutual reference, and subserviency of one to an∣other, together with their exact fitness, and commodious aptness for the several uses and purposes, for which they were designed; the beauty, the elegance, the regularity, that appears in the several

parts of the Universe; the regular Motion of the Heavenly bodies, the vicissitudes of day and night, and of the Seasons of the Year, Winter, Spring, Summer, and Autumn; the production of Minerals; the growth of Plants; the generation of Animals according to their s••veral species and kinds, the gathering the Inhabitants of the Earth into several Nations under distinct Policies, and Govern∣ments; their mutual commerce for the supplying the necessities of each other with such things as their several Countries afford; the giving to so many Millions of People a different face, whereby the Husband knows his Wife, the Father his Child, the Master his Servant, the Creditor his D••btor, the subject his Prince, are so ma∣ny Arguments to prove that there is an all-wise Providence, that presides over and governs the World; and to conceive otherwise, must needs be extremely irrational.

2. The Natural instincts, that God hath put into unreasonable Creatures which direct and move them, to do things very wise and rational, for their own preservation, is another argument of Pro∣vidence, Prov. 6.6, 7, 8. Go to the Ant thou sluggard, consider her ways and be wise: which having no guide, Overseer, or Ruler provideth her meat in the Summer, and gathereth her food in the Har∣vest. Jer. 8.7. Yea the Stork in the Heaven knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming.

3. The suitable provision that God hath made for all his Crea∣tures, is another argument to prove a Providence. He provideth food for all,* 1.36 and conveyeth it to them, in that quantity and Season which is fittest for them. Psal. 145.15. The eyes of all wait upon thee, and thou givest them their meat in due season. Matth. 6.26. Behold the Fowls of the Air: for they sow not, neither do they reap, nor gather into Barns; yet our Heavenly Father feedeth them. Psal. 147.9. He giveth to the Beast his food, and to the young Ravens which cry.

4. It cannot consist with the infinite wisdom and justice of God, not to preside over and govern the World which he hath made. To conceive this great ship of the World to be left without a Pilot to govern it, and all things here below to be neglected, and suffered to run at random without any wise Agent to superintend over them, and to order and regulate them, surely is very irrational.

5. Gods manifest appearing sometimes in executing visible

and remarkable punishments on bold and notorious sinners: and re∣scuing from their malice pious and good men, in answer to their prayers, is another argument of Providence, and must needs force impartial men to say, Doubtless there is a God, that ruleth, and judgeth in the Earth. The Histories of all ages bear Testimony to this, so that I need not add any particular instances.

6. The restraining of the rage and power of Devils and infernal Spirits, and such as are imployed by them, is another great and convincing argument of Divine Providence. These Fiends of darkness and perdition are acted with extreme rage and fury against all that are good; and if God did not restrain them they would quickly pull the World about our ears. We could never be secure in our Houses, or abroad one moment for them.

7. Events and issues very often are not correspondent to the de∣signs and intents of the contrivers. As Joseph told his Brethren, Gen. 50.20. Ye thought evil against me, but God meant it for good. Who could have thought that Haman should have been a means of advancing Mordecai? And yet so it came to pass, what ever the World thinks, the actions of men and their successes are under the Regiment and guidance of the Divine Will and Providence, that invisibly governs and over-rules. Have we not often seen how in one moment a pitifull small unexpected occurrence has broke in pieces a design laid with long deliberation, with huge prospect and forecast of difficulties, and with great reserves and preparati∣ons against all imaginable obstraites; I say one poor unthought of accident, has on the suddain crack't and broke to shivers all this long elaborated project. That suddain and unexpected discovery of the long-elaborated Hellish Gund-powder Plot in our Nation, is a pregnant instance of this; and many more might also be given.

8. The Miracles and extraordinary things that Sometimes hap∣pen in the World, contrary to the course of Nature, loudly pro∣claim a Providence. 'Tis true, God does seldom alter the regular course he hath setled among his creatures. But sometimes he does it, to acquaint the World with his Power and Prerogative, lest otherwise the arrogance of men should question his Omnipotence, and be apt to suspect he could not do it. Thus he made the Sun to stand still at the prayer of Joshua. Thus he commanded the fire not to burn the Three Worthies when thrown into the fiery Furnace.

Thus he stopt the mouths of the Lyons, that they should not de∣vour Daniel. Who can bind the hands of the Almighty or hinder him from doing what he pleaseth, both in Heaven above and in the Earth beneath.

9. The horrors of Conscience that wicked men sometimes feel upon their commission of very secret sins, is another argument of Providence. Psal. 39.11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a Moth. God makes mens own Consciences oftentimes chastise them for such secret s••ns as the World knows not of.

10. T••e exact fulfilling of what was foretold, promised or pro∣phesied of in the Scriptures is another great argument of Provi∣dence.

And thus much for proof both by Scripture and reason that there is a Providence; I come now to the Third thing I propounded to consider, viz.

The extent of this Divine Providence. Under this head I shall shew these two things.

• 1. That the Providence of God extends to all his Crea∣tures.
• 2. That in a more special and singular manner it manifests it self for the good of his Church and People.

1. The Providence of God reaches all his Creatures and all their actions. I shall labour to prove this by an induction of parti∣culars.

1. It reaches things casual, Prov. 16.33. The lot is cast into the lap, but the whole disposal thereof is from the Lord. God is said to deliver him to a mans hand whom we suppose to be killed by chance; compare Exod. 22.13. with Deut. 19.4.5.

2. It reaches to things inanimate, viz. Natural Agents. The water rises to that height that it drowns the Old World, when God commands it. The fire will not burn the Three Worthies, if God forbid it, Daniel 3.25.

3. It reaches to Creatures that have only the lowest life, viz. Vegetables, and Plants, How wisely hath God ordered those things. Some Herbs he hath made good for food. Into others he hath put excellent Medicinal virtues, and hath made them good for Physick. Some Flowers have glorious out-sides, Solomon in all his glory was not cloathed like one of them. Others

of them have rare qualities, and virtues beneficial to man∣kind.

4. It reaches to Creatures that have only sense. Who can suf∣ficiently admire the wise Oeconomy, of Bees, and Ants, and Silk-worms? Flyes, and Lice and Frogs, the very corruption of the Earth, when they have received a commission from God, are too strong an Army for Pharaoh a mighty Prince. When all Egypt be∣sides was pestered with Flyes, the Land of Goshen (a little spot in the midst of it) was not molested with any; no not with Flyes, which cannot be kept out of any place. What Walls, Rivers, or Armies can hinder their motion, or prevent their entrance? And yet those active sprightly Creatures did not invade Goshen, though they were round about it, when God forbade them.

5. The Providence of God reaches unto Angels. Good Angels he makes use of as his instruments in the government of the World, and sends them abroad to serve and minister for the good of his People. As for Devils and evil Angels, he hath them under re∣straint, so that they can do no more then he permits them. And the curbing and restraining, such malicious Spirits is a mighty ar∣gument of Gods Providential care over us.

6. It reaches unto men. That will evidently appear if we con∣sider these things.

1. The first thing that speaks Gods Providence and Govern∣ment over mankind is his giving them Laws.

1. The Law of Nature which he gave them in their first Crea∣tion, which directeth them how to discern good from evil, truth from falshood, right from wrong. 'Tis true, by the fall of our first Parents these common and universal principles are much weakned and darkned. Yet God hath so ordered it by his Creation at the first, and his provident care over man since, that those principles are not, nor can be ras'd quite out of mans Soul, but there are still some Natural motions of good and evil, of right and wrong; some rules of right practice left in their minds, if they will attend to them.

2. He gave unto his people the Jews the moral Law on Mount Sinai which as to the main is an epitome or abstract of the Law of Nature.

3. He does now in these Gospel times (as he promised) write his Law on the hearts of his people and inclines them to observe it: That so they may not only have a Law without them, but an inward living Law of holiness and purity within their Souls. Ezek. 36.26, 27.

2. The second thing that speaks Gods Providence over man is his governing and over ruling their inclinations and actions; and that both good and evil. Under this head, I shall first shew, how the Providence of God is exercised upon the good inclinations and actions of men; and Secondly, How 'tis exercised about sin and evil.

For the First of these observe these Rules.

1. God assists and co-operates with men in the doing of all good,* 1.37 he works in him both to will and to do that which is good, Phil. 2.13. 'Tis from God that men have any heart, or will, or power to do any thing pleasing in his sight. But Gods co-operating with, and assisting man in the doing of good is not in any thing more re∣markable then in the coversion of a sinner. He savingly inlightens the mind, he freely bowes and inclines the will, he circumcises the heart as we find, Deut. 30.6. he gives a new heart as 'tis, Jer. 24.7. He takes away the heart of stone, and gives a heart of flesh, he puts a new Spirit with them, as 'tis, Ezek. 11.29.

2. As to sin and evil, God neither is, nor possibly can be the Author or Approver of it. Yet his Providence is exercised about it, as may appear by these particulars.

1. He permits sin. Without his permission and sufferance it could not be in the World. God is so good that he would never permit sin, but that being Omnipotent he knows how to bring good out of it.

Now he may be said to permit sin in these respects, First, By way of Negation, not giving grace to prevent it (which he is not bound to do being a Debtor to no man) or by not giving a Peo∣ple softning means, or by denying his blessing on the means, Deut. 29.4. Moses says of the hardned Israelites. Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear un∣to this day. God is said to harden (says Austin) when he saftens not, and to blind when he enlightns not. He doth it not by imparting evil or wickedness, but by not imparting grace.

2. By way of privation, by withdrawing (upon provocation) the restraining grace before given. Time was when Pharaoh had a

restraint upon him; and while that lasted, there were no violent hands laid upon Moses or Aaron, by whose ministry all the Plagues were brought upon him. But this is no sooner with∣drawn from him, but his cruelty vents it self and Moses is threatned with death if he came again into his presence.

3. By presenting Objects which mans corruption makes a bad use of: Thus Psalm 78 from 27, to 31. The Israelities abused their Quails, (which God so mercifully gave them) to the pampering of their lusts, and so brought his wrath upon them.

4. By delivering them up to Satan, to be by him blinded and misled because they refused to be guided by the good Spirit and word of God. Thus John 13.2. We read that the Devil put it into Judas his heart to betray his Lord and Master.

5. By delivering them up to their own lusts, Psal. 81.11.12. God sayes, my People would not hearken to my voice, and Israel would none of mee. So I gave them up unto their own hearts lust, and they walked in their own counsels.

6. By way of punishment. One sin is very often the punish∣ment of another. Thus Pharaoh when he saw that the Rain, and Hail and the Thunders were ceased, he sinned yet more and hardned his heart, he and his Servants, Exod. 9.34. And Austin speaks very pertinently to this purpose, Expedit superbo, ut inci∣dat in peccatum. God often suffers a proud man to fall into a shame∣full sin, to punish his pride, and to bring him to a sober sence of himself.

2. God limits sin and sets bounds to it. Psalm. 76.10. Surely the wrath of men shall praise thee, the remainder of wrath thou wilt restrain. Thus Gen. 31.42. He with-held, Laban from his wick∣ed purpose of hurting Jacob. He that sets bounds to the Sea: sets bounds also to the sins of men.

3. He makes sin it self serve to his own glory, and so over-rules it, that he brings good out of it. Thus the unnatural usage which Joseph received from his Brethren; God ordered to his high ad∣vancement and his Family's preservation. Thus the Jews malice in persecuting the Disciples, and sending them out of Jerusalem, (by Gods over-ruling) tended to the propagating, and dispersing of the Gospel.

Having thus shewed the extent of the Divine Providence to the several Beings in the World, it remains now that I speak some∣thing

of his special Providence which he exercises in a more singular way over his Church and People. Which will plainly appear if we consider these particulars.

1. Sometimes he hinders and prevents evil intended against them. And this he does sometimes by weak means, sometimes by strange means, and sometimes without means. See a remarkable instance of this 2 Chron. 14. from 9. to the 14. An Army of a Thousand Thousand Aethiopians came out against Asa, and Verse the 11th. he cried unto the Lord saying, Lord it is nothing with thee to help whether with many or with few: we have no power: help us O Lord our God, for we trust in thee, and in thy name we go against this mul∣titude. O Lord thou art our God, let not man prevail against thee. So the Lord smote the Aethiopians before Asa, and before Judah, and they were overthrown. Thus also 2 Chron, 20. When the Children of Moab, Ammon, and Mount Seir, came against Jeh••shaphat he proclaimed a Fast and cried unto the Lord. Vers. 12. O our God, we have no might against this great Company that cometh against us, neither know we what to do, but our eyes are upon thee. Then upon Jahaziel came the Spirit of the Lord, and he said unto the King and the People, Be not afraid by reason of this great Mul∣titude; for the Battle is not yours, but Gods. To morrow go down against them; you shall not need to fight in this Battle; set your selves, stand ye still, and see the Salvation of the Lord. For the Lord will be with you. And Jehoshaphat said unto the People, be∣lieve in the Lord, so shall ye be established, believe his Prophets, so shall ye prosper. This done, the Lord immediately sent a Spirit of division or strife among their enemies, whereby those Nations falling out among themselves, destroyed one another, and sheath∣ed their Swords in one anothers bowels. See also to this purpose the whole 124 Psalm.

2. Sometimes he moderates and takes off the rage of Enemies, and makes them of Enemies to become Friends. Thus when Esau had resolv'd to slay his Brother Jacob, Gen. 27.4. Jacob wrastles that night with God in prayer. Chap. 32. Vers. 11, 24, 26, 28. And Chap. 33. Vers. 4. We find God had so changed the heart of Esau, that instead of killing his Brother, he most lovingly embraces him, and fell upon his neck and kissed him.

3. Sometimes he snares the wicked in the work of their own hands when they have designed mischief against his Peo∣ple,

Psal. 9.16. The Lord is known by the Judgment he executeth: The wicked is snared in the work of his own hands. The whole Book of Hester is a sufficient proof of this. And we read Job 5.12. That he dissappointeth the devices of the crafty, so that their hands cannot perform their enterprizes. Achitophel also is a remarkable instance of this, whose counsel against David God turned in foolishness.

4. Sometimes he makes the wicked against their own will to fulfill his will. See what God says to the Assyrian, Isai. 10.5, 6, 7. O Assy∣rian, the Rod of mine anger, and the Staff in their hand is mine in∣dignation. I will send him against an Hypocritical Nation, and against the People of my wrath will I give him a charge; to take the Spoil and to take the Prey, and to tread them down like the mire of the Streets. Howbeit, he meaneth not so, neither doth his heart think so; but it is in his heart to destroy, and cut off Nations not a few. Jo∣sephs Brethren little thought when they so wretchedly sold him, they had been advancing of him. But this is the Chymistry of Divine Providence to bring good out of evil.

5. He usually converts the outward evils that befall his People to their Spiritual good. Paul had a sad Messenger of Satan sent to buffet him, 2 Corinth. 12.7. But this Messenger prov'd a means to prevent pride in him. Wicked men are God Scullions (as one calls them) and imployed by him to scour his Children, and to brighten their graces. Physick though it be not good to the Palat, yet it may be very good for the Patient. David found it so when he cried out, It is good for me that I have been afflicted, before I was af∣flicted I went astray, but now I have kept thy word, Psal. 119.67, 68. And Isai. 27.9. Sayes God, By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin.

6. And Lastly, God very often qualifies the outward troubles of his People with inward comforts, and consolations. Though the outward man smart, yet God can cause the Conscience to smile. Though the outward estate be peeled, yet he can chear the heart. Those Saints in the 11 of Heb. took joyfully the spoiling of their goods, remembring they had in Heaven a better and more induring substance. Hear what the blessed Apostle says, 2 Cor. 1.3, 4, 5, ••2. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort whereby we our selves are comforted of God.

For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. For our rejoycing is this, the Testimony of our Conscience that in simplicity and godly sincerity, not with fleshly wis∣dom, b••t by the grace of God we have had our conversation in the World, and more abundantly t•• ••••••-wards.

And that Gods Providenc•• is in so singular a manner, watchfull over his Church and Pe ple, may yet further appear if we consider these thi••••s.

1. They 〈…〉〈…〉 in Covenant with him. He hath taken th••m to hi•••••••••• ••or h•••• p••••ul•••••• People, he hath formed them for him∣self, and 〈…〉〈…〉 th••••r God, and that comprehends all blessings in it, Jer. 〈…〉〈…〉. And Ezek. 16.8. I entred into Covenant with th••••e saith 〈…〉〈…〉 ••••d thou becamest mine.

2. He hath pu•• 〈◊〉〈◊〉 indearing relations towards them, viz. Of a Father, and of a Husband, J••r. 31.9. I am a Father (saith God) to Israel, Psal. 103.13. As a Father pu••••th his Children, so the Lord pitieth them that fear him. And Isai. 54.5. Thy Maker is thy Husband.

3. He sets a high value upon them, as may appear by the Titles he gives them. He calls them his Jewels, Mal. 3.17. And Zach. 2.8. The Apple of his eye; and Psal. 16.3. The Excellent of the Earth.

4. He hath made many gracious promises to them, Heb. 13.5. He hath said, I will never leave thee nor forsake thee. And Psal. 84.11. He hath promised to be a Sun and a Shield unto his People. He will give grace and glory, and no good thing will he with-hold from them that walk uprightly.

And thus much of the Third particular I propounded to speak to, viz. The extent of Divine Providence. I come now to the Fourth, viz. to consider.

4. What are the Objections that are usually made against this Doctrine.

1. Object. Some think that to assert that the Providence of God reaches to all his Creatures, is a diminution or aviling of his Maje∣sty and Greatness. Therefore Epicurus, and some of the Ancients thought that God confined himself to the highest Heavens, as to his Royal Palace; that his Majesty was too Sublime and August, to mind the actions of inferiour Creatures. And Aristotle himself (it s••ems) was of this opinion, that the Providence of God reached no further then the Orb of the Moon.

Answ. For answer to this we need only say, that those men spake like Heathens not knowing the Scriptures, which teach us that the Providence of God is so particular, that the very hairs of our heads are said to be numbred, and that a Sparrow does not fall to the ground without Gods knowledg, or permission. Matth. 10.29. And certainly 'tis no diminution to the infinite Majesty of God to govern those Creatures, (how small and inferiour soever) which he in his infinite wisdom thought good to create and pro∣duce.* 1.38

2 Object. Another Objection against Providence is this, if the Providence of God governs the World, Cur malis bene, bonis male? Why fares it many times so well with the wicked? Why do they flourish like a green Bay-tree? While those that are righteous, and good men meet with hard measure, and are miserably harassed and afflicted. This matter we find debated by Job, in Chap. 21.7. And in Chap. 24.27. The Psalmist also insists on it in Psal. 37.73. And the Prophet Jerem. Chap. 12.1.

Answ. That this oftentimes so happens, is plain and undeniable. And the Providence, Wisdom and Justice of God in this dispensa∣tion is many times a mystery and riddle to the Children of men. But the difficulty is soon dissolved, if we will but attentively con∣sider these things, which we spake something to before, in answer to an Objection made against Gods Justice.

1. None are perfectly righteous here. Therefore even in the very best God may find something for which justly to correct them.

2. God may love his Children with a great love even then when he does sorely afflict them.

3. Though godliness have the promises of this life, and that which is to come, 1 Tim. 4.8. Yet this is to be understood with this limitation, so far for thas to the infinite Wisdom of God seems fit, and good and convenient for his People, and no further.

4. The prosperity of the wicked is but a seeming prosperity. 'Tis many times really hurtfull to them, Eccles. 5.13. I have seen Riches (says Solomon) reserved for the hurt of the owners thereof. Yea not only for their own hurt, but for the hurt of many others round about them.

5. The outward calamities of the People of God, (through his sanctifying of them) tend to the prosperity of their Souls, to the

increase of their graces, and furtherance of their glory: 'Tis good for me (says David, Psal. 119 71.) that I have been afflicted.

6. Eternity is long enough to punish the wicked who most pro∣spered in their wickedness, and to reward the righteous who suffer∣ed most deeply for their righteousness.

Having thus spoken of the Nature of Divine Providence and the extent of it, and answered the Objections usually made against it, let us now consid••r what improvement we ought to make of this Doctrine.

1. Let us all own and acknowledge and take notice of the Provi∣dence of God actually working in the World. Let us not impute events, to chance, or fortune, or fate; but labour to see and take notice of an all-wise and Soveraign Providence, over-ruling, orde∣ring, and disposing of all things here below. God is King and Lord of the World, and does and will govern the Creatures he hath made.

2. Let us earnestly beg Gods Providential care over us, and hum∣bly trust our selves and our concernments to his disposal. Let us stir up and excite our selves to depend on his Providence from such considerations as these,

1. There is no better way to obtain any good thing we desire, than by an humble depending on God for it, and referring our selves to his holy will; no surer way to miss any good thing we desire, than to be peremptory, and inordinate in our desire of it.

2. Why should we not depend on God now, who took care of us in the Womb, and when we hung on our Mothers Breasts, and hath all our life hitherto taken care of us?

3. How easily can God help us, in our greatest difficul∣ties?

4. Why should we not depend on God for accessaries on whom we must depend for the main?

3. It the Providence of God governs the World, let us not dis∣quiet our selves upon any of these accounts.

1. Because we are at present under many and various afflictions. For let us consider, First, all afflictions have their commission from him, Job 5.6. Affliction comes not out of the dust. 'Tis God that brings us and our afflictions together; Secondly, He suits and pro∣portions our afflictions. He knows the strength of the Disease,

and what Physick is necessary to remove it. Successive afflictions are his c••urse of Physick to remove a stubborn malady; Thirdly, He sanctifies afflictions to his Children and betters them by them, and so they tend to their great advantage.

2. Let us not disquiet our selves in reference to our Posterity. We are apt to be very thoughtfull, what will become of our Children which we shall leave behind us. But let us consider though we must go hence, yet the Providence of God never dyes. Gen. 48.21. Behold I die (says Jacob to Joseph) but God shall be with you, and bring you again to the Land of your Fathers. Let us commit our Children to the care of that gracious Providence, which hath watched over us, for our good all our days.

3. Let us not disquiet our selves in reference to the Church of God. Let us remember what our Saviour hath promised, viz. That the gates of Hell shall not prevail against his Church, Matth. 16.18.

4. Let us labour to get an interest in the Essential love and fa∣vour of this God who governs the World by his Providence, if he be our reconciled Father in Christ, we need not fear what Men or Devils can do unto us.

5. Let us study the promises, especially those that are made to assure us of Gods caring for us: Such as Rom. 8.28. We know that all things work together for good, to them that love God, to them who are the called according to his purpose. See also Psal. 84.11. And Heb. 13.5.

6. And lastly, let us reflect upon our former experiences of Gods merciful care over us, and his gracious ordering our affairs and concerns for us when we humbly trusted in him; and there∣by let us encourage our selves to trust in him with a Holy confi∣dence for time to come.

CHAP. II. Of Man.

SECT. I. Of the happy state wherein Man was created.

* 1.39COncerning Man we are to consider Three things.

• 1. The happy estate in which he was created.
• 2. His fall.
• 3. The way and means of his recovery.

1. The happy estate in which he was created. This I shall labour to clear in several Propositions.

1. God made man at first after his own Image. The Image of God in man consisted principally in these Three things.

1. In the Nature of mans Soul, which being a Spirit re∣presents God who is a Spirit. And this I may call his Natural Image.

2. In the gracious qualities wherewith it was at first indued, viz. Knowledge, Holiness, Righteousness; which I may call his moral Image: So that mans Original moral rectitude may be un∣derstood to consist in these particulars.

1. In the perfect illumination of his mind, whereby he under∣stood the Will and Law of God, and whatever concerned his duty.

2. In the ready compliance of his heart and will therewith.

3. In the obedient subordination of his sensitive Appetite, and his inferiour faculties to the guidance of his inlightned mind, and holy

will. And every part of this Original righteousness was con-natu∣ral and con-created with the Nature of man, and a qualification which fitted and prepar'd him for communion with his Creator.

3. In the Dominion God gave him over the Creatures here be∣low. Gen. 1.26 Psal. 8.6, 7, 8. Thou mad••st him to have Do••ini∣on over the works of thy hands; thou h••••t put all things under his feet, all Sheep and Oxen, ye•• ••••d t••e B••••ts of the Fi••ld, the Fowl ••f the Air, and the fish of the Sea, &c.

Further his b••dy was so exactly framed at first as to be a habita∣tion for so excellent a S••ul, a fit instrument for its Op••••ions; and in it there were some traces of the Divine Majesty, 〈◊〉〈◊〉 ••orth as a body is capable of representing the Sove••aign of the 〈◊〉〈◊〉, viz. In the Majesty and comeliness of mans face and 〈◊〉〈◊〉 ••••••nance. Therefore God says, He that sheds mans blood by man 〈…〉〈…〉 blood be shed. For in the Image of God created be him, Ge••. 9.••.

Having thus shewed how God made man after his own Image, I come now Secondly to shew what Laws he gave him.

The Law given to Adam in innocency was t••••fold.

1. Naturall, which was written or imprinted upon his Soul in his first Creation.

2. Positive, given (as is probable) by some external discovery or revelation, and imposed on man to try whether he would be obedient to his Creator, or no.

The Law of Nature as subjected in mans mind, consists in cer∣tain practical Notions, or Rules about good and evil, right and wrong, true and false, just and unjust, honest and dishonest. And mans will was dispos'd and inclin'd to conform to the Dictates of this Law.

So that these Natural Laws (by which Man was to be govern∣ed, and which were at first stamped on his Soul,) were such as were exceeding agreeable to his Reason, and sutable to the inclinations of his will, and not at all contradicted or opposed by any principle within him, which might make him doubtful about his duty, or disincline him to the performance of it. So that Adam in innocency was indued with sufficient ability to conform to the whole Law of God, both Natural and Positive. He was furnished with particu∣lar Principles inclining him to comply with whatsoever the Law of Nature prescribed, and with a general Principle disposing him to yield obedience to whatsoever any positive Law, as the declared will of God, should injoin,

Thus much of the Law of Nature, I come now to shew what positive Law God gave Adam in innocency.

* 1.40God having placed our first Parents in Paradise, besides the Law of Nature, which he wrote on their hearts, he gave them also a positive command to assert his right and dominion over them as their Creator, that they might be obliged to do something because it was their Creators will, as well as other things, because they appeared in their own Nature reasonable and fit to be done. Somethings God commands because they are in themselves and in their own Na∣ture just and fit to be done, and other things are therefore fit to be done because God commands them. God therefore gave Adam a positive Law as a test or proof of his obedience, and to try him how he would behave himself towards his Maker, Gen. 2.16, 17. And the Lord God commanded the man, saying, of every Tree of the Garden thou mayest freely eat: but of the Tree of Knowledge of good and evil, thou shalt not eat of it, for in the day that thou eatest there∣of of thou shalt surely die.

In these words is contained the Covenant that God made with man at first and which is commonly called the Covenant of Works, or Covenant of Nature, being made with man in the time of his in∣nocent Nature. And this is contradistinguished to the Covenant of Grace, (which was made with man after the Fall) of which we shall speak more afterwards.

Now a Covenant between God and man is not to be considered as between man and man, where consent is mutually requisite. For man was bound to accept the terms God offered him, being in themselves exceeding reasonable. God is an absolute Lord, and hath full power in his hands to give and impose what Laws he pleases on his Creatures, and to require what duties, and impose what conditions he sees good, and man is bound to accept, and sub∣mit unto the Law or Covenant so propounded, and imposed. And in a dutiful performance of the conditions on his part required, he may expect the benefits promised.

Here therefore it will be requisite,

1. To shew that this was a Covenant.

2. To shew the Nature of it.

Now that the command included in a Covenant may appear.

1. Because God promises Adam life if he obey. As if he should have said, Till the day thou eatest thereof thou shalt surely live. So much must needs be included.

2. He threatens him with death if he disobeyed. In the day thou eatest thereof thou shalt surely dye.

3. We find our first Parents did so understand it, by Eve's words to the Serpent, Gen. 3.2, 3. The woman said unto the Serpent, We may eat of the fruit of the Trees in the Garden. But of the fruit of the Tree which is in the midst of the Garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die.

4. He appointed the Tree of life as a Sacrament* 1.41 or Symbol of this Covenant, Gen. 2.9. Which Tree did signifie to them, that they should always enjoy that happy estate in which they were made, upon condition of their obedience, viz. A most blessed life, free from all misery, and flowing with all manner of good things, that were agreeable to the Soul and Body of man in that perfect state.

Having thus shewed that those words, Gen. 2.16, 17. contained a Covenant, we come now to consider,

1. The Nature and Tenour of this Covenant. And for the clear∣ing of that let us observe these particulars.

1. The great honour that God put upon man by entring into Covenant with him. 'Tis a great honour to a mean man to have a King enter into Covenant with him. How much greater honour is it unto Man to have the great God of Heaven and Earth to enter into Covenant with him?

2. Observe the great goodness of God in laying upon man no harder a command, then the forbearing of one Tree, which he must needs judge easie and reasonable.

3. Ob••erve Mans great advantage by this Covenant. Before this, God had not engaged himself to man to continue him in that happy estate in which he had made him. Nothing hindred but he might have annihilated him. But by this Covenant God freely bound himself, and gave man a right to expect the things promised in this Covenant. God now promises to continue mans life and happiness, if man continued his obedience.

4. Under this Covenant man was furnished with sufficient abili∣ty to stand, but was left in the hand of his own counsel. He was left in a mutable state; he might stand, or he might fall.

5. Observe Gods great care of man, in arming his mutable will against falling both by promises and threatnings. He encourages him to obedience by the reward promised; he deters him from dis∣obedience by the danger threatned, What greater good could man

expect than what was here promised? What greater evil could he fear than what was here threatned?

6. This Covenant required on mans part perfect personal and per∣petual obedience as the condition of it. It required perfect obedi∣ence to the moral Law stamped on mans heart, and to this p••∣sitive precept which God had given him. A curse and death was to be the w••ges of the least transgression thereof. But if he were obedi∣ent he might expect a reward answerable to his works, and there∣upon it was called a Covenant of works.

7. Under the Coven••••t man had no need of a Mediator. Till man had by sin mad•• God his enemy he needed no Mediator to me∣diate or intercede for him.

8. This Covenant, in case of disobedience, afforded man no re∣lief, no not upon his repentance. And thus the case stood with man in the state of his Innoc••nce.

* 1.42We come now to the second thing I propounded to treat of con∣cerning man, and that is his fall from his Original happiness, by disobeying the precept and command of God, and forfeiting the priviledges of the Covenant contained in it, Gen. 3. from 1. to 7. Now the Serpent was m••re subtil than any Beast of the field which the Lord God had made, and he said unto the woman, Yea, hath God said, Ye shall not eat of every Tree of the Garden? And the Woman said unto the Serpent, We may eat of the fruit of the Trees of the Garden: But of the fruit of the Tree which is in the midst of the Garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the Serpent said unto the Woman, ye shall not surely die. For God doth know, that in the day ye eat thereof, then your eyes shall be opened: and ye shall be as gods, knowing good and evil. And when the woman saw that the Tree was good for food, and that it was pleasant to the eyes, and a Tree to be desired to make one wise; she took of the fruit thereof, and did eat, and gave also un∣t•• her Huusband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked: and they sewed Fig-leaves together and made themselves Aprons. Rom. 5.12, 19. Wherefore, as by one man sin entred into the World, and death by sin, and so death passed upon all men, for that all have sinned. For as by one mans disobedience many were made sinners: so by the obedi∣ence of one, shall many be made righteous.

And that I may speak more distinctly of the matter; I shall in∣quire in to these particulars.

1. Who were the first sinners among men, and by whom sin en∣tered into the World.

2. What was the first sin.

3. What were the causes and occasions of Adams first transgression.

4. What were the sad effects and consequents of this sin and breach of the Covenant. First, Upon our first Parents. Secondly, Up∣on us, their Posterity.

1. We shall inquire who were the first sinners among men, and by whom sin entred into the World.

Adam and Eve, the first Man and first Woman, were certainly (among men) the first transgressors, as may appear by those places before cited, Gen. 3. And Rom 5.12. And the Apostle tells us, 1 Tim. 2.14. Adam was not deceived (that is, First, and by the Devil and so as to draw Eve into transgression) but the woman being deceived was first* 1.43 in the transgression, and drew Adam into it, Hosea 6.7. God says of the unfaithful Israelites; They like Adam have transgressed the Covenant. And 2 Cor. 11.3. We read that the Serpent beguiled Eve through his subtilty, viz. To eat of the forbidden fruit, and she persuaded Adam to eat also. It therefore we trace corruption and depravation to the well-head, we shall find we cannot stay any where till we come to the first Man, the common Parent and Root of us all. And 'tis very evident that the first Fountain of mankind was corrupted, seeing all the streams are so.

2. Let us consider what was the first sin?

God made our first Parents holy and happy; and whilst they per∣formed their duty, they could not but be happy. But the Devil having fallen from God himself (as we have seen before Sect 3.) and envying our first Parents their present happiness, he sets upon Eve to draw her from her obedience to God. And the tempta∣tion he spred before her is this, you shall be as God. He pretends to acquaint her with a way whereby they might raise thems••lves to a higher condition than that wherein they were at present. They should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 like God himself, or like Angels; they should be lifted up to a higher estate than now they enjoyed. And this hap∣piness (he tells them) they might acquire by eating of that Tree in the midst of the Garden which God had forbidden them; which he intimates would be so far from procuring death or misery to a them, that it had a contrary virtue in it, namely, to raise them to higher state of happiness than now they enjoyed. Eve being caught by this subtil device, began to believe this Serpent (who

thus proves himself a Lyar and a Murderer from the beginning) and to d•• believe God, and to doubt the truth of his threatning and commination, who Gen. 2.17 had told Adam, Of that Tree thou shalt not eat, for in the day thou eatest thereof thou shalt surely die. Ev•• being thus won upon by the D••vils temptation, did venture to e••t of this sorbidden fruit, and dre•• Adam to eat also. So that infi••elity and doubting of the truth of Gods word and threatnings (t••rough the Devils insinuation) and pride and affection of an h••gher estate, seem to be the first miscarriages and sins of Adam and Eve. O the cursed Nature of pride and unbelief! How soon did these ••••ns enter into the very Angels! How soon did they undo our first Parents!

3. Let us inq••ire what were the causes and occasions of Adams sin?

1. God was not. The pure and holy Nature of God could not be the Original of mans sin. The Holy God cannot be the cause of any unholiness. God indeed permitted man to fall, seeing he knew how to bring good out of it. But he inclin'd him not to it.

2. Neither external Objects, nor the temptations of Satan, could nec••ssitate the will of man to sin. The Devil might persuade but could not force.

3. The persuading cause in respect of Eve was Satan in the form of a Serpent. The Devil opened the Serpents mouth and caused it to speak with mans voice, as an Angel opened the mouth of Balaams Ass, Numb. 22.28. Now the Serpents cunning may appear in this.

• 1. He first assaults the Woman, not the Man.
• 2. He equivocates about knowing good and evil, which he represents to her as a state of perfection. Whereas the for∣bidden Tree was called the Tree of knowledge because Adam if he did eat thereof should experimentally know to his sorrow, from how much good he had fallen and how much evil he had brought upon himself.
• 3. He uses Eve, (a Companion newly made for Adam, and surely very dear to him) to draw in her Husband.

4. Man being not created at first immutably Holy, but defectible, and sin being only a defect, a person that was mutable and defecti∣bly Holy, as Adam was, might fall into sin. 'Twas no strange thing that Man should be created defectible, and being a defectible and mutable Creature that he should fall. It was most congruous that God having made such a Creature as Man (furnished with

such powers, and capable of being governed by a Law, and of being moved by promises and threats) should for some time hold him in a state of tryal, unconfirmed, that it might be seen how he would behave himself towards his Creator, and that he should be rewardable, or punishable accordingly, in a state that should be everlasting and unchangeable. But if any shall further inquire into the manner of this first defection, 'tis most probable there was in the instant of temptation a suspension of the understanding's Act (not only as previous to the sin, but as a part of it) and thereupon a sud∣dain precipitation of Will, as Estius determins. But let us not too curi∣ously inquire into this matter. 'Tis wholsom counsel that one gives, that we should labour rather to get sin out of our Souls, than trou∣ble our selves how it came in. For as a man that falls into a deep Ditch or Pond ('tis Austin's similitude) does not lie there considering how he fell in, but labours speedily to get out; so it should be with us in this case.

4. Let us consider what were the sad effects and consequents of this sin and breach of Gods Covenant. First, Upon our first Pa∣rents. Secondly, Upon us their Posterity.

1. Our First Parents were hereby deprived of their Original Righteousness, and Communion with God.

2. They became depraved and corrupted, inclin'd to evil, and indisposed to good.

3. They brought themselves under an estate of wrath, were driven out of Paradise and were made liable to death, both Tempo∣ral and Eternal. And though they were reprived for the present from suffering the penalty the Law requires; yet,

1. Sorrows were inflicted on the Woman in Child-bearing. Under which we may comprehend her sorrows in breeding, bearing, bringing-forth, and bringing up her Children.

2. Sorrow also was inflicted upon the Man, Gen. 3.17.18. Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the dayes of thy life. Thorns and Thistles shall it bring forth. In the sweat of thy face shalt thou eat thy bread, &c.

3. His Dominion over the Creatures was much impaired.

4. He was rendred utterly unable to help out of this miserable estate.

2. Let us consider the sad effects of Adams fall in reference to us.

1. We were involved in the guilt of his first transgression. For

the Covenant was not made with Adam only but with all mankind who where seminally or radically in him. We were not indeed then personally in him, (for we were not then Natural Persons) but we were in him seminally and virtually. And God may justly reck••n us to have been seminally in him, because our Essence was to be deriv••d from him. And as when a man is guilty, no part of him is innocent, so we were guilty of ••dams first sin, so far forth as we were parts of him, and in him. As Levi is said to have payed Tythes in Abraham, because he was in the Loins of his Father Abraham, when Melchizedech met him, Heb. 7.9, 10. though he was born some Generations after him; on the same groun•• it may well be inferred that all Adams posterity did eat of the forbidden fruit in him, because they were all at that time in his Loins. And the Apostle speaks to the same purpose, Rom. 5.12. By one man sin entred into the World, &c. In whom* 1.44 all have sinned. If a Father by Treason forfeit his Estate, no wonder if his Children de deprived of it.

2. We were hereby d••prived of Original Righteousness, Rom. 3.23. All have sinned, (that is in Adam) and so come short of the glory of God; that is, are depriv'd of his glorious Image which in mans first creation was stamped upon him. By reason of that first sin of Adams (whereof all are guilty) want of Original righteousness and depravation of Nature are come upon us as a just punishment of Adams transgression, and are the sad consequents of it. Therefore some say that God now deprives Souls of Original Righteousness, Non qua Creator, sed qua Judex.

3. Instead of Original Righteousness a corrupt disposition and vi∣tiosity of Nature was imparted to all their Posterity descending from them by ordinary Generation. The Soul is now propense to evil, because it wants that rectitude that should regulate it. As sickness, besides the depriving us of health, affects our bodies with corrupt humors. Mr. Cotton on Eccles. 11 Vers. 5, holds that God forms the Soul of man of the Spirituous part of the seed of the Parents, and so Original corruption is naturally propagated from the Parents to the Children. This corrupt disposition is called, The old Man. Rom. 6.6. The sin dwelling with us. Rom. 7.17. It is called Flesh as opposite to grace. Rom. 7.18. The Law of the Members. Rom. 7.23. Body of sin. Rom. 6.6. The body of death. Rom. 7.24. Lastly, A mans own lust, James 1.14. In which

place by the next words following 'tis plainly distingui••hed from actual sin, as being expr••sly affirmed to be the procreant cause of it. So that by this Original corruption all our Faculties are depraved.

• 1. Our Minds blinded.
• 2. Our Wills rendred averse to that which is good.
• 3. Our Memories unfaithful to retain what is good, but too tenacious of evil.
• 4. Our Consciences defiled.
• 5. Our Affections disordered.

These are some of the sad Consequents of Adams First transgres∣sion.

4. We are cast under the wrath and curse of God. Besides the effects of this wrath and curse upon our Souls (of which before) our bodies are now liable to diseases and deformities, and all our enjoyments and every condition of our lives is subj••ct to a curse. And which is most deplorable, we are liable by reason of our sins to Eternal wrath and misery.

5. We are hereby rendred utter unable to help our selves, Rom. 5.6. The Law exacts perfect and perpetual obedience under a curse. Gal. 3.10. Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Now here ob∣serve Two things.

1. What the Scripture speaks concerning mans Impotency, and inability to help himself out of this miserable condition wherein he is by Nature.

1. He is said to be meer darkness, Eph. 5.8. Ye were sometimes darkness (sayes the Apostle to the Converted Ephesians) but now ye are light in the Lord: And 1 Cor. 2.14. But the Natural man receiv∣eth not the things of the Spirit of God: For they are foolishness unto him; neither can he know them, because they are spiritually discerned.

2. To have a heart of stone, Ezek. 36.26.

3. To be enthralled under the Dominion of sin and Satan. Acts 26.18.

4. To be dead in sins and trespasses, Eph. 2.1.5.

5. To be without strength in Spiritual things, Rom. 5.6. and unable to come up to the obedience the Law requires of us.

6. Mans carnal mind is said to be enmity against God, Rom. 8.7. For 'tis not subject to the Law of God, neither indeed can be, till it be effectually changed.

Secondly, Observe by what terms the Scripture expresses mans recovery out of this sad estate.

1. 'Tis called Regeneration, Tit. 3.5. Joh. 3.3, 5.

2. A Spiritual Resurrection. A quickning and raising from the death of sin to the life of grace, Joh. 5 24, 25. Eph. 2.1.

3. A new Creation, and Gods own Workmanship, Eph. 2.10. By all which it may appear that though mans misery be from him∣self, yet his help is only from the free grace of God.

It remains now that we inquire what use we are to make of this Doctrine of our Fall in Adam.

1. This should humble us for our Original Apostasie from God; the Apostasie of our Head.

2. We should take heed of imitating our first Parents in their dis∣obedience and Apostasie. Pride undid them, and undid the An∣gels that fell; let us take heed of falling into the condemnation of the Devils, 1 Tim. 3.6. Therefore our blessed Saviour who came to undo the works of the Devil, comes in the lowest humility imagi∣nable, even in the form of a Servant.

3. A Third instruction we may gather from the consideration of the instrument of our first Parents disobedience. The Devil ha∣ving Apostatized himself from God, was restless till he had drawn our First Parents into the like Apostasie and Rebellion. While we live let us take heed of the Company of Apostates, and such as are fallen off from God and the practice and profession of true Piety.

4. If our first Parents fell from God by disobedience in Paradise, how should we tremble that walk in a corrupt World, and carry corrupt hearts about us? How ought we to cease from trusting in our selves, and to put all our trust and confidence in God. If the Devil prevailed over Adam, how much more easily may he prevail over us? If he could deceive by a Serpent, how much more easi∣ly may he deceive, when he uses men for his instruments that are like our selves. And this is further to be observ'd, that the more godly any are, the more will the Devil labour to foil them. For if he can foil one of them, he blurs their profession, and by such a scandal makes others shy of it. Oh do you not see (will the World then say) what kind of Saints these are? They are all such. Saints in profession, but Hypocrites at the heart. And thus by the falls of Professors the Devil mightily advances his own Kingdom.

5. Seeing we were all involved in the guilt of our first Parents disobedience and seeing we have received from them by our imme∣diate Parents a corrupt and depraved Nature; let us consider that this is no estate to be rested in. If we rest, and abide in our na∣tural and corrupt estate; let us remember that the wrath of God abideth on us. Oh let us think seriously on this, and lay it to heart. Joh. 3.3. Sayes our Saviour, Except a man be born again he can∣not see the Kingdom of God. If death seize thee before thou art re∣generate and born again, better thou hadst never been born. 'Tis not enough (believe it) to be a civil honest man or woman, to live neighbourly and friendly, (though that is in it self indeed very com∣mendable) but I say, that is not enough to secure our Souls against the Justice of God. By Nature we are all Children of wrath, bond-slaves of Satan; and a great change must pass upon us, if ever we intend to come to the Kingdom of God.

6. Let all Parents and Masters of Families labour to convince those under their charge of their miserable condition by Nature, and let them endeavour faithfully to acquaint them with the way and means how they may escape out of it. Let them shew them that seeing they are undone by the First Adam, they must labour to re∣cover themselves by the Second.

7. Seeing Christ hath done so much to redeem us; let us con∣sider how greatly our Damnation will be aggravated if we neglect the great Salvation tendred by him in the Gospel.

I come now to the Third thing to be considered concerning man, and that is,

3. The way and means of his recovery by Christ, Man by his fall having made himself uncapable of life by this first Covenant, viz. The Covenant of Works, it pleased the Lord to make a Second Co∣venant with him, namely the Covenant of Grace,* 1.45 wherein he free∣ly offers unto sinners life and Salvation by Jesus Christ, requiring they should repent of their sins and believe in him that they may be saved.

In treating of this Covenant that I may proceed more methodical∣ly, I shall

1. Compare these two Covenants, [viz. of works, and grace] together, and shew wherein they agree, and wherein they differ.

2. I shall open more particularly the Nature of the Covenant of Grace. First I shall shew wherein they agree.

1. They agree in the Author. God is the Author of them both.

2. They agree in the parties concerned. God and men, are the Parties concerned in both Covenants.

3. They agree in this, that in both there is a promise of life and blessedness.

4. In both Covenants there is a condition required on our parts for the obtaining the blessedness promised. Neither of the Cove∣nants promise life and blessedness absolutely whether we obey or no, whether we beleive or no, but under the condition of Obedience and Faith.

5. B th Covenants require a perfect Righteousness of us, if we in∣tend to obtain the blessedness promised. No blessedness is promi∣sed in either Covenant but upon condition of bringing in a perfect Righte••usness, either of our own or anothers. And these are the things wherein th••y agree. In the next place let us consider where∣in they d••ffer.

1. They differ in the condition required. One requires Works, the other Faith. The one sayes do this and live. The other, believe in the Lord Jesus and thou shalt be saved, Acts 16.31.

In the Covenant of Works there was indeed an act of Faith requi∣red, viz. that God would give the blessed life promised upon mans performance of his duty and obedience, but it was not such a Faith as is required in the Covenant of Grace, which is the re∣ceiving and apprehending and trusting our Souls on the righteous∣ness which is wrought for us by the active and passive obedience of Christ. The ••ovenant of Grace also requires Works. For the Grace of God that bringeth Salvation teacheth us to deny all ungodliness and worldly lusts, and to live Righteously, Soberly and Godlily in this present world, &c. And Christ gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculi∣ar people, Zeal us of good works, Tit. 2.11, 12, 14. But it doth not require works from the same principle that the Covenant of Works does. That requires works to be performed by our own strength and ability received at our creation, whereby we were sufficiently inabled to do the things required of us. But the Co∣venant of Grace requires works to be done by the assistance of the Spirit of Christ. Phi••. 4.13. I can do all things (sayes the Apostle) through Christ that strengthneth me. Therefore the obedience of the

Gospel is called the obedience of Faith. Rom. 16.26. as following Faith and springing from it. Repentance and Faith are not so in mans power now as Obedience was under the Covenant of Works. And secondly, it doth not require works for the same end. For the Covenant of Works requires works as the way and means of our standing right before God. But the Covenant of Grace doth not require works as the matter of our Righteousness and Justification before God, but that thereby we should glorify God in this World, be fitted for Heaven, and should evidence and testifie our renewed nature.

2. In the Covenant of Works there was no Mediator. But in the Covenant of Grace there is. Therefore the one is called Foedus amicitiae, the other Foedus misericordiae.

3. One sin broke the Covenant of Works, but in the Co∣venant of Grace there is pardon obtainable for multiplied trans∣gressions, Isa. 55.7. Let the wicked man forsake his way and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abun∣dantly pardon.

4. The Covenant of Works gave unto man some occasion as it were to glory, if he had stood. But the Covenant of Grace cuts off from Man all pretence to glory in himself, and engages him to give all the glory intirely unto God. So saith the Apostle, Rom. 3.27. Where is boasting then? It is excluded. By what Law? of Works. Nay: But by the Law of Faith. And 1 Cor. 1.31. The Apostle tells us Christ is made unto us Wisdom, Righteousness, San∣ctification and Redemption. He that glorieth let him glory in the Lord. So Eph. 2.9. By grace are ye saved, through Faith, and that not of your selves, it is the gift of God: not of Works lest any man should boast. Having thus shewed the agreement and diffe∣rence between these two Covenants.

I come now to speak more particularly of the Covenant of Grace. Concerning which let us observe these things.

1. The Covenant of Grace was for substance one and the same in all ages of the Church, though diversly administred before, and after the coming of Christ. From Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to David, and so on from David to Christ, and from Christ to the end of the World, the Covenant of Grace hath been one and the same, without change

or alteration. Yet it was administred in a different manner under the Old and New Testament and thence it had the denomination of Old and New Covenant. Yet both did agree in many things, As

* 1.461. They both lead to one and the same Mediator, by and through whom the blessings promised are to be expected; Christ at his Re∣surrection raised up (together with himself) many of the Saints who died under the former Covenant as we read, Mat. 27.52. Where∣by he shewed that the benefit of his Mediation, Death and Resurrecti∣on did belong to them under the old Covenant as well as to us un∣der the new. But some will perhaps say that Christ is called the Me∣diator of the New Testament. Heb. 9.15. Answ. He is so in respect of actual and personal confirmation of it by his own blood, which was not done in the old Covenant. But he was Mediator of the old Cove∣nant as may appear by the types that did prefigure him, and in re∣spect of the vertue and efficacy of his blood which was to be shed, which did take away the sins committed under the old Covenant as to them that truly believed in him. Hereunto agrees that in Heb. 13.8. Jesus Christ the same yesterday, and to day, and for ever, that is, as to the vertue of his death.

2. The same condition is required under both administrations, namely Repentance and Faith in the Messiah. 'Tis true, many of the Jews under the old Covenant sought Righteousness by the works of the Law, and not by Faith in the Messiah, but this was their error and sin. It was not the true Doctrine of that Covenant.

3. Under both there was the same Law and Rule of Life to walk by, viz. the Moral Law. Jam. 28. This Law is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Royal or a Kingly Law, because it hath a Kingly and authoritative power over all Mankind.

4. They both propound the same Salvation. God would not have called himself the God of Abraham, Isaac and Jacob if they had not been saved. Neither would the place of Rest ha••e been called Abrahams bosome, if Abraham himself had not had part in that place of Rest. But some will object, Heb. 8.8 9. Where 'tis said, the New Covenant is not as the Old. I answer, We must distinguish betwixt the substance of the Cove∣nant and the manner of its dispensation. In respect of the dis∣pensation, the new is not as the old though it be as to substance. As Rebecca vailed, and unvailed was the same woman, and yet not the same. The same in person, not the same in habit and

attire. That which brought the blessing to Abraham was this, that he believed on that seed, which was to spring from him, looking for Righteousness and Life by him. So then the old Cove∣nant spoken of in the old testament and the new, which is now published in the Gospel, are for substance one and the same with∣out any essential difference between them. But though they thus agreed, yet in many things they differed. As particularly.

1. The old administration of the Covenant of Grace was more burthensome, the new is more easie, this the Apostle plainly inti∣mates, Acts 15.10. Now therefore why tempt ye God, to put a yoke upon the neck of the Disciples, which neither our Fathers nor we were able to bear. And Gal. 4.3. Even so we, when we were children, were in bondage under the elements of the World. There were required under the old Covenant, Circumcision, costly Sacri∣fices and Oblations, tedious journeys to Jerusalem, at the three solemn feasts, restraint from many liberties which we enjoy under the new.

2. The one was more dark, the other is more clear. Eternal life was not so clearly discovered in the old Testament as it is in the new, 2 Tim. 1.10. Yea Christ himself and his offices, and benefits were then but darkly revealed. Hence the Gospel is called the revelation of the mystery kept secret since the World began, Rom. 16.25. not that it was absolutely hid or kept secret, but comparatively in respect of the more clear and plain discovery of it afforded to us in these dayes. Hence that of our Saviour to his Disciples, Matth. 13.16, 17. Blessed are your eyes for they see; and your ears, for they hear, for verily I say unto you that many Prophets and Righteous men have desired to see those things which ye see, and have not seen them: and to hear those things which ye hear and have not heard them. It was meet that the glory of a clearer discovery of eternal life should be reserved to Christ him∣self. Now the veil is done away.

3. A less forcible influence and efficacy accompanied the old administration than doth the new. The spirit of Christ is now poured forth more abundantly since his Ascension, and a more mighty operation of the Spirit accompanies the ministry of the Gospel, 2 Cor. 3.6.

4. A more servile spirit acted in those who were under the old Administration they being drawn generally more by

the terrors of the Law, than by the promises of Grace.

5. In respect of extent, they much differ. For the old was revealed but to few in comparison, viz. to the Jews and their Pro∣selytes, whereas the grace of the Gospel is held forth to all Nations.

6. The old Covenant was to last but for a time, viz. till the time of reformation. Heb. 9.10. but the new is to last unto the end of the world, and shall never wax old or wear away.

7. They differ in respect of their Sacraments. Circumcision and the Passeover which were the chief Sacraments under the old Administration were bloody Sacraments, for Christs blood was then to be shed. But under the new, our Sacraments are unbloo∣dy, for Christs blood is shed.

8. They differ as to the manner of their ratification. The old was ratified by the blood of the Levitical Sacrifices, the new by the blood of the Son of God.

Having thus spoken of the Covenant of Grace in the general, and of the old and new dispensation thereof in particular, let us now consider what use we are to make of this Doctrine.

1. Let us bless God for making this Covenant with faln Man. Let us consider the freeness of it. There was nothing in us but our misery to move him to it. And he made no such Covenant with the Angels that fell. 2. Let us consider the sureness of it; God hath confirmed it. 1. by his word and promise, 2. by his oath. 3. by his sea. 'Tis indeed called sometimes a Covenant, and sometimes a Testament. A Covenant with reference to God the Father who hath made this gracious Covenant with the children of men, and in it hath promised many great priviledges and blessings unto them that perform the conditions therein required. He promises in this Covenant.

• 1. That He will be our God, Heb. 8.10. And that is a ve∣ry large, and comprehensive promise
• 2. That He will forgive all our sins. And therefore when God shewed mercy to his people of Israel, He is said to have remembred his Covenant, Exod. 2.24. And the Saints of old did use in their approaches to God to plead this Covenant and to ground their Faith and Hope on it. Psal. 74.20. Jer. 14.21.
• 3. That He will renew and sanctify our natures, and write his Law upon our hearts.

• 4. That He will put his fear into our hearts that we shall not depart from him. Jer. 32.40. and so will preserve us by his grace and power from total and final Apostacy.
• 5. That no outward thing that He sees good for us, shall be wanting to us.
• 6. That He will give us Eternal glory in the other life.

And as it is called a Covenant with reference to ••od, so 'tis called a Testament with reference to Christ, who by his blood and death confirmed it, and as a Testator bequeathed life and salvation to all penitent Believers; He having all power and auth••rity given him both in Heaven and Earth. Mat. 28.18.

2. Let us bless God that we were born under the best dis∣pensation of the Covenant of Grace. 'Tis an unvaluable mercy to be born under the new Covenant or Gospel dispensation. This is called a bettter Covenant, as being established on better promises, Heb. 8.6. viz. more spiritual, more clear, and more extensive. The old was a ministration of the letter, 2 Cor. 3.6, 7, 8. It literally declared what was to be done, but comparatively there was little spiritual ability afforded for the performing of the things injoyned; I say comparatively the old had but a weak operation in respect of the new. Not that the old had no Spiritual effica∣cy; For many under it were eminent in Grace, as Abraham, Mo∣ses, Josiah, Hezekiah, &c. but the more plentiful effusion of the Spirit was reserved till Christs Ascension.

3. As ever we expect to injoy the priviledges and benefits of the Covenant of Grace, let us make conscience to perform the condi∣tions therein required, which are these.

1. Repentance, which is a Grace necessary to prepare us to re∣ceive Christ.

2. Faith in Christ. We cannot become the Children of God, but by Faith in Christ Jesus, Gal. 3.26.

3. Obedience which is a grace necessary to inable us to walk answerably to this holy Covenant, Deut. 10.12, 13. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul? To keep the Commandments of the Lord and his Statutes which I com∣mand thee this day for thy good.

CHAP. III. Of the Mediator between God and Man.

SECT. I. Of the Titles of the Mediator.* 1.47

JEsus Christ the only Son of God is the Mediator of the Co∣venant of Grace. Concerning whom we shall inquire 1. What his Titles are by which he is called. The Titles given him in the ancient Creed are four. Jesus, Christ, the only Son of God, our Lord; of all which I shall speak in or∣der.

1. Jesus;* 1.48 which signifies a Saviour. God by an Angel gave him that name, Matth. 1.21. He was designed by God the Father to perform for the Children of Men whatsoever is im∣plied in his name. Jesus denotes the work and business for which he came into the World. The Angel told the Shepherds, Luke 2.11. unto you is born this day in the City of David a Saviour, who is Christ the Lord, so 1 Tim. 1.15. This is a faithful say∣ing and worthy of all acceptation, that Jesus Christ came into the World to save Sinners, and here let us consider how Jesus is a Saviour, and why truly and properly so called. This will more particularly appear, if we consider the great evils he saves us from, and the great benefits he hath purchased for us.

1. He saves us from the guilt of sin. By his exact Obedience to the Law, and by his Sufferings and Passion he hath made sa∣tisfaction to the Justice of God for our sins. He hath trod the Wine∣press of his Fathers Wrath for us. Rev. 19.15. He hath born our sins in his own body on the tree. 1 Pet. 2.24.

2. From the dominion of sin, we have a promise, Rom. 6.14. that sin shall not have dominion over us, because we are not under the Law as a Covenant of Works exacting perfect obedience, and ministring no strength to perform it; but under a Covenant of Grace in Christ which ministers strength to resist sin and overcome it. So Tit. 2.14. The Apostle tells us, that Christ gave himself for us, that he might redeem us from all iniquity, and purifie unto him∣self a peculiar people, zealous of good works.

3. From Satan. He rescues us, 1. from his power and domi∣nion. The Seed of the woman, Gen. 3.15. destroys the power of the old Serpent the Devil. And therefore the Apostle tells us, Acts 26.18. that he was sent to preach the Gospel to the Gentiles that thereby he might open their eyes, and turn them from dark∣ness to light, and from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them that are sanctified. 2. From his Temptations. By Faith in Christ we are inabled to quench the fiery darts of the Devil, Eph. 6.16. And the Apostle tells us, 1 John 5.18. that whosoever is born of God keepeth himself that the wicked one toucheth him not; that is, tactu qualitativo (as Cajetan saith) so as to leave an impression of his own Devilish nature upon him. 3. From his Accusations, Rev. 12.10. I heard a loud voice saying in heaven, now is come Salva∣tion and Strength, and the Kingdom of our God, and the power of Christ, for the accuser of our brethren is cast down, which accuseth them before God day and night. And they overcame him by the blood of the Lamb, &c.

4. From the curse of the Law. He came not to take away the Law as a rule of life, but to free us from the curse of it. He hath redeemed us from the curse of the Law, by being made a curse for us, Gal. 3.13.

5. From death. The last enemy is Death. But Christ will raise our bodies to a glorious life and so destroy Death, 1 Cor. 15.26, 54.

Thus Christ is an All sufficient Saviour, able to save to the utter∣most. Heb. 7.25. able to save both soul and body and that for ever, Heb. 5.9. He is the author of eternal Salvation to all that obey him. And therefore Ephes. 5.23. He is stiled the Saviour of his mystical body.

All the three Persons save, but in a different manner.

• The Father saves by the Son.

• The Son by paying the price of our Ransom and Redemp∣tion.
• The Holy Ghost by perswading the heart savingly to close with Christ for the obtaining this Salvation.

Wouldst thou (therefore O sinner) have Christ to be thy Sa∣viour; then 1. break off thy si••s by Repentance, and surrender thy self up to him to be pardoned in his blood, and sanctified by his spirit. For though Christ be able to save and willing to save, yet they that remain impenitent and disobedient have neither part nor portion in him.

2. Labour to stir up in thy heart a high love to Christ who has done so much for thee, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, says the Apostle, let him be Anathema, Maranatha. So much of his first Title Jesus.

The second Title of our Saviour is Christ,* 1.49 which signifies anoint∣ed, now He was anointed by the Spirit of God to three Offices.

To be our

• ...Prophet.
• ...Priest.
• ...King.

Messias and Christ signifie the same thing, Joh. 1.14. we have fo••nd the Messias which being interpreted is the Christ.

Among the Jews after the Babylonish Captivity, the name Messiah was very frequent and familiar. In the Chaldee paraphrase* 1.50 now extant there is express mention of the Messiah in above seventy pla∣ces.

The Jews expected a Messias to come of their own Nation, of the Tribe of Judah, and of the Family of David. And so was Christ our Lord.

In the old Testament three sorts of persons were anointed, Kings, Priests, and Prophets. To these three Offices was Jesus an∣nointed, and took them all on him for our benefit. For a three∣fold misery lay upon men that were to be saved; 1. Ignorance and blindness of mind. 2. Guilt, which we were not able to satisfie for. 3. Depravation, and corruption of nature, Bondage and Cap∣tivity

to Sin and Satan, which we were not able to free our selves from. Suitable to these three necessities, Christ is Anointed to a Threefold Office, of Prophet, Priest, and King: He was a Prophet to teach us, a Priest to make Atonement for us, and a King to go∣vern us, and defend us. Of these his Three Offices I shall speak in order.

1. He took on him the Office of a Prophet.* 1.51 Anointing with Oyl was a Ceremony used in the Old Testament, whereby three sorts of persons, viz.* 1.52 Prophets,* 1.53 Priests, and Kings were inau∣gurated into their Office. And their Ʋnction signified, 1. Their call to their Office. 2. A collation of gifts to fit them for their Office.

As Oyl does revive and refresh, so the effusion of the graces of the Spirit of God makes Persons fit and apt for the work to which they were called. Thus Christ though he were not materially, yet he was really Anointed by God to this Threefold Office, with the gifts* 1.54 and graces of the Holy Ghost, which quickned and made him joy∣ful in all his undertakings for our Redemption. Which Anoint∣ing or effusion of grace into his humane Nature, he received not in measure, John 3.34. But abundantly, above what was ever imparted either to Angels or any of the members of his mystical Body. This may appear from Psal. 45.7. compared with Heb. 1.9. Thou hast loved Righteousness and hated iniquity, therefore God even thy God hath Anointed thee with the Oyl of gladness above thy fellows. And from Isa. 61.1. compared with Luke 4.18. The Spirit of the Lord is upon me because he hath Anointed me to preach the Gospel to the poor, &c. Acts 10.30. God hath Anointed Jesus of Nazareth with the Holy Ghost and with Power, &c. And the Apostle tells us, Acts 3.22, 23. That Moses had Prophesied of this great Prophet commanding he should be heard and obeyed in all things. Deut. 18.15.18, 19. Now our Saviour executed his Pro∣phetical Office by making known the will of God to the Children of men, and by revealing to them the way of Salvation.

His teaching was of Two sorts,

• ...Outward.
• ...Inward.

For his Out-ward teaching.

1. He taught by the Patriarchs and Prophets that lived before his coming in the Flesh, 2 Pet. 1.21. For Prophesie came not in Old time by the will of man: But Holy men of God spake as

they were moved by the Holy Ghost.

2. He taught himself in Person for the space of about Three years and a half. John 12.49. For I have not spoken of myself, but the Father which sent me, he gave me a commandment what I should say, and what I should speak, Eph. 4.21. The Apostle tells the Ephe∣sians they would not give themselves up to Licenciousness, if so be they had been taught by him, as the truth is in Jesus; that is, had received the Divine truth as it was preached by Christ himself, and is delivered in his Gospel. John 15.15. All things that I have heard of my Father, I have made known unto you, John 8.26. I have many things to say, and he that sent me is true, and I speak to the Word those things which I have heard of him. And Vers. 28. Then said Jesus unto them, when ye have lift up the Son of man, then shall ye know that I am he, and that I do nothing of my self; but as my Father hath taught me, I speak these things.

Here let us observe.

• 1. The Matter he taught which (in general) was what he had heard and received of his Father. John 7.16. My Doctrine is not mine but his that sent me. Joh. 17.8. For I have given unto them the words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. In particular he taught both Law and Gospel.
• The Law he vindicated from the corrupt glosses of the Pharisees, who placed the observance of it in outward acts. But he shews that the Law forbids not only outward acts but in-ward lusts also. And besides the Law, he preached also the Gospel; as you may see, Joh. 6.40. And this is the will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. And John 3.16. God so loved the World that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
• 2. Let us observe also the places where he taught.
  • 1. In the Synagogues, Mark 6.2.
  • 2. In the Temple, Matth. 26.55.
  • 3. In the Cities and Villages, Mark 6.6. Luke 8.1.
  • 4. By the Sea-side, and out of a Ship, Mark 4.1. Matth. 8.2.

• ...
  • 5. In Houses and Streets, &c. John 13. & Chap. 14. Chap. 15. & Chap. 16. Luke 13.26.
  • 6. On the Mount, Matth. 5. & Chap. 6. & Chap. 7.
• 3. Let us observe the manner of his teaching which was frequently by Parables and Similitudes; and he spake with Authority.
• 4. Let us observe how he confirmed his Doctrine with sun∣dry Miracles, which were real, plain, open, and visible to Multitudes of Spectators, and Witnesses, Matth. 11.4, 5.

3. He taught also by his Apostles, Evangelists, and Ministers, giving them extraordinary gifts and stirring up some of them to write Books by the inspiration of his Holy Spirit, for the Churches use, Eph. 4.11, 12.

4. He now teaches outwardly by those Pastors and Teachers and Ministers of his word, whom in all ages he raises up for that pur∣pose. And thus much of his outward Teaching.

As for his inward Teaching, he performed that of Old, and so does also now by his Holy Spirit, 1 Pet. 1.10, 11. Of which Salvation the Prophets have enquired and searched diligently, who Prophesied of the grace that should come unto you: Searching what, or what man∣ner of time the Spirit of Christ which was in them did signifie, when it testified beforehand the sufferings of Christ, and the glory that should follow. John 16.13, 14. Howbeit, when he the Spirit of Truth is come, he will guide you into all truth: for he shall not speak of him∣self; but whatsoever he shall hear that shall he speak: and he will shew you things to come. He shall glorifie me: for he shall receive of mine, and shall shew it unto you.

It remains now that we consider what improvement we are to make of this Doctrine that Christ is a Prophet. Let us learn these Lessons from it.

1. If Christ be so great a Prophet, and teaches now by his Mini∣sters, then they should be listned to as Dispensers of his Mysteries, 1 Cor. 4.1, 2. Let a man so account of us, as of the Ministers of Christ, and Stewards of the Mysteries of God, &c.

2. We should pray to Christ that he would please to teach us in∣wardly by his holy Spirit.* 1.55

3. We should labour to be humble. For the humble he will teach.

2. Christ was a Priest.* 1.56

There are Two parts of his Priest-hood

• ...Oblation.
• ...Intercession.

1. Oblation. We were all liable by reason of our sins, to eter∣nal punishment, from which we could not be freed except our sins were remitted. Now without shedding of blood there was no remis∣sion, Heb. 9.22. It was therefore necessary that Christ should ap∣pear to put away sin, by the Sacrifice of himself, Heb. 9.26.

2. When Jesus had offered up himself a Propitiatory Sacrifice for our sins. He ascended up on high, and entred into the Holy of Holies to make intercession for us, Rom. 8.34. Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Heb. 7.25. He ever liveth to make intercession for us.

In the time of the Old Levitical Priest-hood the High-Priests Office had two Parts.

1. Oblation to offer up Sacrifice.

2. Presentation of it in the Holy of Holies with prayer and in∣tercession unto God to accept it for the sins of the People. See Levit. 16 from 11, to 17.

Now in answer to this Type there are two distinct parts of Christs Priest-hood.

1. The offering up himself a Sacrifice on the Cross for us, Heb. 9.26. which answers to the killing of the Sacrifice without the Holy of Holies.

2. He carried this his Blood virtually into the Holy of Holies, name∣ly into Heaven, Heb. 9.12. where he appears and there also prays and intercedes for us in the virtue and merit of that Blood. And the Type of those prayers was the Cloud of Incense made by the High Priest. Both these parts of his Priesthood the Apostle men∣tions, 1 Joh. 2.2. Where he calls Christ a Propitiation or a Pro∣pitiatory Sacrifice for our sins, and an Advocate to the Father for us. Christ therefore offered a Satisfactory Sacrifice to God for us on the Cross, and now intercedes for us in Heaven.

The virtue of Christs Priest-hood began with the first sinner that

was pardoned. By him alone all that are pardoned are accepted, and without him none ever were, or will be accepted. His blood was reputed by God as shed from the time that the first Promise of the Covenant of Grace was made; namely, that the Seed of the Woman should bruise the Serpents Head, Gen. 3.15. And therefore Christ is said, Rev. 13.8. to be a Lamb slain from the beginning, that is, in Gods Decree; So that the Fathers that lived before he was offe∣red, injoyed the benefit of his Death and Sufferings. They were saved merito pretii praestandi, as we are saved merito pretii praestiti. And of this Priesthood of our Saviour there is no end in regard of the virtue and efficacy of it. And thus we see how Christ was our Priest and how he made atonement for our sins by his perfect obedience and sufferings. His Person God-man was the Priest. The Sacrifice was his humanity, the Lamb of God without blemish. The Altar which consecrated this Sacrifice and added merit to the sufferings of his humanity was his God-head. And thus he made himself a Sacrifice for our sins. Three things Christ hath done for us as our Priest.

• 1. He hath obeyed the Law perfectly.
• 2. He hath offered up himself a Sacrifice for our sins.
• 3. He now lives to make intercession for us.

From all that hath been said we should learn these les∣sons.

1. That Christs active and passive obedience is of sufficient value, worth and merit, to satisfie Gods Justice for all our sins. For in that he voluntarily took on him our humane nature, and so vo∣luntarily put himself under the obligation of the Law, his very active obedience becomes meritorious.

2. That Christ did intend his obedience and sufferings for this end and purpose.

3. That God has accepted of what Christ has done and suffered as a sufficient price for our Redemption.

4. We should learn from hence highly to prize Christs Sacrifice. 'Tis the great relief we have against sin. He has made satisfaction to Divine Justice, so that God is now reconcilable to fallen Man in and through him.

5. This should teach us to have a great care of our precious souls. The great price paid to ransom them should teach us their worth. We are wont to be exceeding careful to keep things

that cost dear. Never any thing cost more than the soul.

6. Seeing Christ was Crucified for our sins, we should learn from him to crucifie sin in our selves, Gal. 5.24. They that are Christs have crucified the flesh with its affections and lusts.

7. Seeing Christ suffered so much for us, we should be content, yea ready to suffer for him when ever he calls us to it.

8. From the consideration of Christs intercession and the constan∣cy and prevalency of it, we should encourage our selves to go to God in and through him for help in all our needs. He is a powerful advo∣cate.

9. The Consideration of Christs oblation of himself once for us, and his continual intercession still performed in heaven for us, should inflame our hearts with intire love to him. He deserves our best, our most inlarged affections. We can never love him enough. I come now to Christs third Office.

3. Christ was a King.* 1.57 God speaking of his Son, Psal. 2.6. says, I have set my King upon my holy hill of Zion. Zech. 9.9. Rejoyce greatly, O daughter of Zion; shout O daughter of Jerusalem: Behold, thy King cometh unto thee: He is just, and having Salvation, lowly, and riding upon an Asse, and upon a colt, the fole of an Asse. This is applied to our Saviour, Mat. 21.5. The Prophet Isaiah fully attests this. Isa. 9.6, 7. For unto us a Child is born, unto us a Son is given, and the Government shall be upon his shoulder: and his name shall be called, Wonderful, Counseller, the mighty God, the everlasting Father, The Prince of Peace. Of the increase of his Government and Peace there shall be no end; upon the Throne of David, and of his Kingdome shall he sit, to order it, and to establish it with Judgment and with Justice, from henceforth even for ever: the zeal of the Lord of Hosts will perform this. And Luke 1.33. 'Tis said of Him, He shall reign over the house of Jacob for ever, and of his Kingdom there shall be no end. To which we may add Rev. 17.14. These shall make War with the Lamb, and the Lamb shall overcome them: for he is Lord of Lords, and King of Kings. Now there is a twofold Kingdom belonging to Christ.

1. Regnum Essentiale, an essential Kingdom which belongs to him as God.

2. Regnum Vicarium or a deputatory Kingdom and dominion which God gave him as Mediator. This Kingdom Christ admini∣sters and his Kingly Office he executes several ways, and by several royal Acts.

1. By gathering to himself a People out of the several King∣doms and Nations of the Earth, and making them willing (by infusing his grace into their hearts) to submit unto him.

2. By giving them Laws by which they are to walk.

3. By appointing to them Officers and Censures. Eph. 4.11. And he gave some Apostles and some, Prophets: and some Evangelists: and some Pastors and Teachers. V. 12. For the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. And so for censures, and discipline, he has appointed how an offending Brother should be dealt with. 1. He should be privately admo∣nished, then in the presence of two or three. And if he shall neg∣lect to hear them, then they must tell it unto the Church: but if he neglect to hear the Church, then he must be unto them as an Heathen man, and a Publican. Mat. 18.15, 16, 17.

4. By restraining, and curbing, and subduing His and His Churches enemies. Particularly,

1. Sin, that it shall not have dominion over those that are His.

2. The World, with its baits and allurements.

3. Satan, delivering them from his temptations and wiles.

4. Wicked and ungodly men. Thus he executed his Kingly power in bringing destruction upon the Jews by the Roman Ar∣mies; and that destruction is called his coming in his Kingdom. Mat. 16.28. Verily, I say unto you, There be some standing here, which shall not taste of death till they see the Son of Man coming in his Kingdom.

5. Death it self, 1 Cor. 15. He will despoil the Grave and make it give up all its Captives.

By judging the quick and dead at the last day. And then this his Mediatory Kingdom He will render up to his Father. 1 Cor. 15.24. Then cometh the end, when he shall have delivered up the Kingdom to God even the Father, when he shall have put down all rule, and au∣thority, and power.

6. By supporting those that truly believe in him in all their af∣flictions here.

7. By rewarding them in a most royal manner hereafter.

And thus much of the several ways whereby our Saviour exe∣cutes his Kingly Office.

Now as to the quality of his Kingdom, we are to know, it is not of this World, it is a Spiritual Kingdom. John 18.36. Jesus answered, My Kingdom is not of this World: if my Kingdom were

of this World, then would my Servants fight, that I should not be delivered to the Jews: But now is my Kingdom not from hence. Rom. 14.17. For the Kingdom of God is not meat and drink; but righ∣teousness, and peace, and j••y in the Holy Ghost. In the King∣dom of Christ,

1. The King is Spiritual, the Lord from Heaven.

2. The Subjects are Spiritual, those that are regenerated.

3. The Laws are Spiritual, reaching the inward man.

4. The Priviledges are Spiritual. Justification, Adoption, San∣ctification, Glorification.

Now Christ's solemn inauguration into this His Kingly Office was at his Ascention into Heaven, and sitting on the right hand of the Fa∣ther. Not but that he was a King by right before; but he entred on the ful and publick execution of this his office, when God raised him from the dead, and set him at his own right hand in heavenly places far above all Principalities and Powers, Eph. 1.20, 21. Then He whose name is the word of God, had on his vesture and on his thigh a name written, King of Kings and Lord of Lords. Rev. 19.13, 16.

Let us now consider what improvement we ought to make of this Article that Christ is a King.

1. If Christ be a King, we should daily pray that his Kingd••m may come, that is, His Kingdom of Grace into the hearts of men. We should all earnestly desire and pray that he may reign in our hearts, and the hearts of others by his holy Spirit.

2. This may shew us the blessedness of those that are his Sub∣jects. They are under a powerful Protector.

3. We should all examine our selves whether his Kingdom beset up in us or no. Christ is sometimes called the Head of the Church, Eph. 1.22, 23. Let us seriously consider whether we are guided and governed by him as the members of the body are by the Head? and whether we do receive life and influence from him.

4. If Christ be a King, then we may assure our selves that he is able to defend his Church, and subdue the enemies of it, though they be never so strong or subtil.

5. If Christ be a King, then we should acknowledge his Sove∣raignty. The Apostle tells us, Phil. 2.10 11. That at the name of Jesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth: And that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father.

To bow at the name of Jesus is to confess his Soveraignty, to submit to his power, and to humble our selves before him.

6. If Christ be a King? We should pray that the Kingdoms contrary to his Kingdom, may be subverted, viz. the Kingdom of Sin, Satan, and Anti-Christ.

And thus much of Christs three-fold Office. We come now to speak of the third Title given him in the antient Creed which is, His only Son, Christ is the only Son of God. Thus Nathanael the true Israelite makes his confession of him, John 1.49. Rabbi thou art the Son of God, thou art King of Israel. Thus Martha expresses her Faith concerning him, John 11.27. I believe that thou art the Christ, the Son of God, which should come into the World. This was the famous confession of Peter, John. 6.69.* 1.58 We believe and are sure that thou art that Christ, the Son of the living God, Mat. 16.16. And Simon Peter answered and said, Thou art Christ the Son of the living God. And the Gospel of John was written that we might believe that Jesus is the Christ, the Son of God, John 20.31. Now Christ is so the Son of God as no other is, or was, or ever can be. He is his only Son, his only begotten Son.

This I shall further explain by these particulars following.

2 Our Saviour had a real being and existence before his concep∣tion here on Earth, and distinct from that being which he assumed here, John 8.58. Before Abraham was, I am. Yea he had a Being before the Flood, 1 Pet. 3.18, 19. For Christ also hath once suffered for sins, the Just for the unjust, (that he might bring us to God) being put to death in the flesh, but quickned in the Spirit: By which also he went and preached to the Spirits (now) in prison who were disobedient in the days of Noah. Yea he had a being be∣fore the World began: for the World was made by him, so the A∣postle tells us, Heb. 1.2. God hath in these last days spoken unto us by his Son, whom he hath appointed Heir of all things, by whom also he made the Worlds: Col. 1.17. He is before all things, and by him all things consist.

2. The being which he had before his conception was not a created being, but the Divine Essence, he was truly God, John 17.5. And now, O Father, glorifie thou me with thine own self, with the glory which I had with thee before the World was. See more in the third Section of the first Chapter.

3. The Divine Essence which he hath, was eternally commu∣nicated

to him from the Father (who was always Father as well as always God;) And this is called his Eternal Generation. And therefore he is called the only begotten Son of God, John 3.16. For God so loved the World that he gave his only begotten Son: That whosoever believeth in him, should not perish, but have everlasting life. And thus he is distinguished from the Holy Ghost, (who pro∣ceeds from the Father and the Son,) and from the Adopted Sons of God, being his Eternal Son by eternal and ineffable Emanation. Joh. 7.29. I know him that sent me (says Christ) for I am from him, Joh. 1.18 No man hath seen God at any time; the only begot∣ten Son, which is in the bosom of the Father, he hath declared him. B••t some will (possibly) here object, God the Father says of Christ, Psal. 2.7. Act. 13.30, 33. Thou art my Son, this day have I begotten thee. To which we answer, God speaks not there of Christs Generation, but of the manifestation of it, which was ac∣complished at the time of his Resurrection, by which he was migh∣tily declared to be the Son of God, Rom. 1.4. And though he was then declar'd to be so, yet his Generation was Eternal. The Grave is as the Womb of the Earth. Christ, when he was raised from the dead was (as it were) begotten to a new life, and on this account God who now raised him is stiled his Father. But some will further Object. Christ is called The first Born of every Crea∣ture, Col. 1.15. How can he then be the Eternal Son of God? I answer, he is call'd The first born of every Creature, because he was begotten of God as the Son of his love, antecedently to all other Emanations from him, and before any thing was framed or created by him.

And thus much for the Explication of this Article. Let us now consider what improvement we should make of it.

1. This should shew us the excellency and dignity of the Person of the Messias, and should assure us of the infinite value of his active and passive obedience.

As our offences are aggravated by the consideration of the high dignity of the Person whom we have offended, so the value of Repa∣ration ariseth from the dignity of the Person satisfying. And this satisfaction consisteth in the reparation of the honour which by our sin was cclipsed. And all honour doth increase proportionably as the person yielding it is more honourable or worthy.

2. This may shew us that the more worthy the Person of Christ

was before he suffered, the greater was his condescention in stoop∣ing to such great and unworthy sufferings for our sakes.

3. This greatly magnifies the love of God in sending his only begotten Son into the world to die for Sinners. This love of God is frequently extolled and admired by the Apostles, Rom. 8.32. He that spared n••t his own Son, but delivered him up for us all, how shall he not with him freely give us all things, 1 John 4.9, 10. In this was manifested the love of God towards us, because that God sent his only begotten Son into the World, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our Sins. What an amazing thing is this love of the Father in sending his only begotten Son to be our Redeemer, and what an amazing thing is this condescenti∣on of the only Son of God to dy for such worms as we are.

I come now t•• Christs fourth Title. Our Lord.* 1.59

After our Sav•• 〈◊〉〈◊〉 Relation, viz. of the only Son of God, found∣ed upon his eternal generation, followeth his Dominion as the necessary consequence of his Son-ship; because the only Son must of necessity be Heir and Lord of all in his Fathers house; and all others (which bear the name of Sons, whether they be Angels or Men) must be looked upon as his servants, who is King of Kings, and Lord of Lords, Acts 10.36. He is Lord of all, Mat. 28.18. All power is given unto him both in Heaven and Earth, Ephes. 1.20, 21, 22. God hath set him at his own right hand in the Heavenly places far above all principality and power, and might, and dominion, and hath put all things under his feet.

The word Lord signifies properly Dominion, and implies a right of possession and power of disposing. This premised, let us consider how and in what respects Christ is Lord?

As there are two natures united in the person of Christ, so there are two kinds of dominion belonging respectively to those na∣tures. One inherent in his Divinity; the other bestowed on his humanity. One by which he is Lord, maker of all things. The other by which he is made Lord of all things.

Christ as God hath a supreme universal dominion over the Worlp. So Thomas acknowledges in those words, John 20.28. My Lord and my God. But Christ as Mediator has some kind of dominion or Lord∣ship bestowed on him, and given unto him. And in this sense the

Apostle says, Acts 2.36. He was made both Lord and Christ. And one branch of this his dominion, was his power on earth to forgive sins, Mat. 9.2, 6. He said therefore to the sick of the Palsie thy sins are forgiven thee, that they might know that the ••on of Man had power on earth to forgive sins. And another is the right of Judicature, or Judging the World committed to him, Joh. 5.22. The Father hath committed all Judgment to the Son, and hath given him autho∣rity to execute Judgment because he is the Son of Man. He will Judge the World by that man whom he hath ordained, Acts 17.31. But let us further consider by what right Christ is Lord.

1. By right of Creation, Joh. 1.3. All things were made by him, and without him was not any thing made that was made.

2. By right of sustentation, and preservation of the Creatures he hath made, Col. 1.17. And he is before all things, and by him all things consist, Heb. 1.3. He upholdeth all things by the word of his power.

3. By right of donation, ordination, and the appointment of God, Acts 2.36. To him all power is given both in Heaven and Earth.

4. By right of Redemption. The ransomer of a bondslave was wont to be his Lord. When we were bond-slaves to Sin and Satan, Christ paid our ransome. No bondage so great as ours was: no price so great as that which he paid; therefore no service too great for us to pay unto him.

5. By right of Covenant. In our Baptism we bind our selves and Covenant to be his. Thus we see by how many Titles Christ is Lord. If any shall further inquire how he exercises this his dominion. I Answer, In these particulars.

• 1. In giving Laws to his Subjects and servants.
• 2. In appointing Officers in his Church.
• 3. In providing for, and protecting his Family.
• 4. In correcting his servants for their miscarriages.
• 5. In rewarding them according to their Works and Ser∣vices, both here and hereafter.

The improvement we should make of this Doctrine is in short this. We should seriously consider whether we do indeed take Christ for our Lord as well as for our Saviour. Many do like Christs Saviourship well enough, but do not like his Soveraignty. They will not have him rule over them. But let us often think by how many Titles Christ is our Lord [by right of Creation, Susten∣tation,

Redemption and Covenant] that so we may stir up our hearts to own him as our Lord, and humbly to submit to him and to pay him the Homage we owe unto him, and heartily, chearful∣ly, diligently and constantly to obey him even to our lives end.

SECT. II. Of the Person of Christ.

WE come now to consider what manner of person our Sa∣viour was. He was God and Man in the same Person: The Eternal Son of God, the second person in the Trinity, took to himself our humane nature (a humane Soul and Body) and uni∣ted it after a wonderful manner, to his God-head, and so God and Man became one person. This I shall labour to make out by these seven following particulars.

1. Jesus Christ who was God before by the Divine nature which he had from Eternity, was in the fulness of time made Man, Gal. 4.4.

2. He was made Man by assuming our humane nature unto himself, and joyning it to his Divine nature.

3. Although our humane nature was joyned with his Divine nature, (that is, with the nature common to the Father, Son, and Holy Ghost) yet was that Union made only in the Person of the Son. Not the Father nor the Holy Ghost, but it was the Son, that was incarnate.

4. The Divine nature did not assume an humane person; but the Divine Person of the Son did assume our humane nature. If Christ had only taken the Person of a man, then there must have been two Persons in Christ, (a Person assuming and a Person assu∣med;) Yea, then that only Person which Christ had assumed should have been advanced, and saved by him. He therefore as∣sumed not an humane Person, but he assumed the humane nature common to all the Sons and Daughters of Adam and Eve.

5. He took an humane Soul as well as an humane Body. For he increased in wisdom and stature, Luke 2.52. In the one, in re∣spect

of his body, in the other, in respect of his Soul. He, whose knowledge did increase with his years, must have a Subject proper for it, which is no other than an humane Soul. This was the Seat of his finite understanding, and directed will, distinct from the will of his Father, and consequently of his Divine nature as may appear by that, Luke 22.42. Not my Will, but thine be done.

6. In this union the two natures remain really distinct in Christ, without either conversion or transubstantiation of the one into the other; and without commixtion or confusion of both into one. There was no conversion of the humane nature into the Divine, or of the Divine into the humane.

7. Though with us the Soul and Body being united make a Per∣son, yet in Christ the Soul and Body were so united, as to have their subsistence not of themselves (as in us) but in the God-head. No sooner was the Soul united to the Body, but both Soul and Body had their subsistence in the Second Person in the Trinity.

SECT. III. How our Saviour became Man?

THis union between our humane nature and the Deity of the Son of God was wrought in the womb of the Virgin Mary. Yea, our Saviour was not only made man in her, but of her; The humane nature which he assumed being made of her sub∣stance. This I shall clear and make out by these assertions.

* 1.601. He was not conceived in her by the help of Man, but by the power of the Holy Ghost. Her womb was the Bride Chamber where the Holy Ghost did knit this indissoluble knot between the Deity of the Son of God and our humane nature. Joseph was only Christs legal Father, his Foster-Father, Luke 3.23. Being as was supposed the Son of Joseph. This conception therefore was wrought by the Holy Ghost. He immediately and miracu∣lously inabled the Virgin Mary to conceive our Saviour, Luke 1.35. And the Angel said unto her, the Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore

that holy thing which shall be born of thee, shall be called the Son of God. The Holy Ghost did not perform any proper act of Gene∣ration, (such as is the foundation of paternity) but framed the humane nature of Christ of the substance of the Virgin.

2. The humane nature of Christ was totally sanctified, and so fitted for a personal union with the Word, John 17.19. For their sakes I sanctified my self. Christ out of his infinite love humbled himself and became Man: Yet at the same time, out of his infinite purity, he would not defile himself by becoming sinful man. The humane nature in its first original was for∣med by the Holy Ghost, and in its formation sanctified and so united to the Word; that as the first Adam was the fountain of our Impu∣rity, so the second Adam might be the fountain of our Righteous∣ness.

3. Christ took our nature cloathed with sinless infirmities: Cul∣pable and sinful infirmities he did not take on him. Indeed poe∣nal infirmities such as are common to all the Sons and Daughters of Adam (as to be subject to pain, grief, and sorrow, hunger, thirst, cold, &c.) such he took on him, (Isa. 53. v. 4. Surely he hath born our griefs and carried our sorrows:) But he took not on him poenal infirmities such as are personal. He took our sin∣less infirmities to shew the truth of his humanity. He took them on himself that he might pity us, and might teach us by his holy example how to bear them.

4. As the Virgin Mary conceived our Saviour by the power of the Holy Ghost, so she brought him forth into the world. He was born of her. And under this head these particulars are to be taken into consideration.

1. Christ was born of a woman that was a pure Virgin,* 1.61 un∣touched by man, even when she brought him forth. The pro∣mised Messias was to be born after a miraculous manner, Jer. 31.22. The Lord hath created a new thing in the earth, a woman shall incompass or inclose a man. It is a new Creation because wrought in a woman without the help of man. The Prophesie in Isaiah must be fulfilled, Isa. 7.14. Behold, a Virgin shall conceive, and bear a Son and shall call his name Immanuel. The Messias pro∣mised before and under the Law was to be born of a Virgin.

2. The Messias was to be of the house and lineage of David. Of whom the Apostle says, Acts 2.30. that he being a Prophet,

knew that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his Throne. And it is from many places of Scripture evident and certain, that Mary and so Christ did lineally descend from David.

3. Observe the time when Christ was born. It was when Augustus was Emperor and taxed the Jews and all Nations under his dominion, as we find, Luke 2.

4. Observe the place where our Saviour was born. It was in Village of Judah called Bethlehem, that the Prophesie in Micah might be fullfilled, Mich. 5.2. But thou Bethlehem, Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel.

5. Let us consider the manner of his Birth, which was very mean, namely in the Stable of a common Inn.

6. Observe the first tidings or manifestation of his birth, which was made by Angels to poor Shepherds, Luke 2.10, 11. And the Angel said unto them. Fear not, for behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the City of David, a Saviour, which is Christ the Lord And thus we have shewed how our Lord and Saviour was born into the World, and became man. Before I shut up this particular, it will be needful that I shew why it was requi∣site he should be both God and Man.

1. It was requisite he should be God for these reasons.

1. That by his Divine and mnipotent power, he might up∣hold his Humanity that it should not sink under the weight of Gods wrath l••id upon him for our sins.* 1.62 The wrath of God was so heavy, that no meer Creature could bear up under it. The man-hood of Christ would have sunk under those sufferings, had not the Divine power upheld it.

2. That he might make his obedience and sufferings in the h••∣mane Nature of infinite value and merit. This One-man, this God-man was more worthy then all the men of the World put toge∣ther. Th•• humane Nature of Christ being Personally united to

the God-head, is of more worth than all the Race of mankind. So that Christs obedience and sufferings do make a full satisfaction to God for all the dishonour done him by our sins.

3. That he might do those great things for us (after he had laid down his life for us) which none but God could do, viz.

1. To Baptize us with the Holy Ghost. None can send the Spi∣rit of God into the hearts of men, but he who is God.

2. To repair his Image in us.

3. To subdue sin in us.

4. To conquer Satan for us.

5. To guide and carry his Church to Eternal life, through all those hindrances, that lie in their way.

6. To conquer Death and raise our bodies to a glorious Immor∣tality.

Secondly, It was requisite he should be Man, for these reasons.

1. Mans Nature had sinned; therefore it was requisite mans Na∣ture should suffer. It seems fit and requisite in respect of the justice of God, that the same Nature should be punish'd which had offended.

2. He could not have suffered, if he had not been man.

3. If our Mediator were only God, he could have performed no obedience, the God-head being free from all manner of sub∣jection.

4. It was fit he should be man, that Satan might be vanquish'd in that Nature he had supplanted, Gen. 3.15. And I will put en∣mity between thee and the Woman, and between thy seed and her seed: it shall bruise thy head and thou shalt bruise his heel.

5. That he might be a merciful High-Priest. For in that, in our Nature he experienced temptation, he knows how to succour and pity us when we are tempted. And lastly, He was both God and Man, that he might be a meet Mediator to deal between God and Man, and to work a Reconciliation between them.

SECT. IV. Of our Saviours Life.

HAving thus spoken of our Saviours Birth, and how he came into the World, it will be requisite we should now speak of his Life, and how he lived and conversed in this World, which the Ancient Creed mentions nothing of, but passes immediately from his being conceived by the Holy Ghost, and born of the Virgin Mary to his suffering under Pontius Pilat. I have in my Harmo∣ny of the Four Evangelists fully set forth the History of the Life of our blessed Lord and Saviour. Here I shall only give a short Summary of what I have there more largely delivered, to which I refer my Reader.

The Life of our Saviour we have divided into Six Parts, and in each Part have taken notice of the Particulars observable.

The First Part of our Saviours life was from his Birth to his Baptism containing, the space of about Thirty Years. In which we have these particulars.

1 At Eight days old he was Circumcised, Luke 2.21. Matth. 1.25.

2. Mary the Fortieth day after her delivery goeth up to Jeru∣salem to the Temple to be purified, where she and Joseph present the Child Jesus to the Lord according to the Law, Exod. 13.2, 12, 13. Mary presents the offering for her Purification, viz. (be∣ing a poor Woman) a pair of Turtle Doves, Levit. 12.6, 8. Si∣meon and Anna here acknowledge him and prophesie of him, Luke 2. from 22. to 41.

3. This done, Joseph and Mary return with Jesus to Bethlehem, and there continue for some time. For about Two Years after our Saviours Birth, the Magi or Arabian Astronomers who had in their own Country, at our Saviours Birth, seen a strange Star, or extraordinary brightness over Judea, and understanding either by some Old Prophesie, or New Revelation from God, that it signi∣fied the Birth of the Messias promised to the Jews, they being moved by the Spirit, come to Jerusalem to inquire after the place where this New King should be born. They are told by Herod,

and the Priests that the Birth-place of the Messias was to be at Beth∣lehem. Herod bids them go, and inquire for him, and when they had found him, bring him word. They come to Bethlehem, and there finding him do homage to him, and present him with gifts. This done, being warned of God not to go back to Herod, they return into their own Countrey another way, Matth. 2. from 1. to 13.

4. After their departure Joseph is warned by God in a Dream to fly into Egypt, and so provide for the life of the Child; which accordingly he did, and there He, Mary and the Child re∣mained till Herod was dead. But in the mean time Herod finding himself deceived by the Magi, and thinking that this young Child had been still at Bethlehem or thereabout, that he might be sure to destroy him, he commands all the Male Children from Two years old and under that were in Bethlehem, or the Coasts thereof to be killed, Mat. 2. from the 13. to the 19.

5. Not long after, Herod dying, Joseph is warned of God in a Dream to return with the young Child unto the Land of Israel, which accordingly he did, and dwelt in the City of Nazareth, Mat. 2 from 19. to the end.

6. Christ at Twelve Years old is brought to Jerusalem at the Passover, and there disputes with the Doctors in the Temple. From hence he went down with his Parents to Nazareth again, and there lived privately till his Baptism, Luke 2. from 41. to the end.

.7 John Baptist being newly entred into his publick Ministry, preaches Repentance and Baptizes. He sharply reprehends some of the Pharisees and Sadduces that came to be Baptized of him. He gives particular answers to the questions of the People, of the Pu∣blicans, and of the Soldiers enquiring what every one of them ought to do. He gives his first Testimony to Christ, preferring him before himself, Luke 3. from 1. to the 18. Mat. 3. from 1. to the 13. Mark 1. from 7. to 9.

The Second Part of our Saviours life from his Baptism to the Passover next ensuing containing the space of half a Year, in which we have these particulars.

1. He is Baptiz'd by John in Jordan, and witnessed from Hea∣ven to be the Eternal Son of God, and a Second Testimony by John given of him, Mat. 3. from the 13. to the 18. Mark 1. from 9. to

12. Joh. 1. from 15. to the 19. Luke 3. from 21. to 24.

2. Immediately after his Baptism he goes into the Wilderness, and is there assaulted by Satan with a Threefold Temptation, Mat. 4. from 1. to 12. Mark 1. from 12. to 14. Luke 4. from 1. to 14.

3. John being now Baptizing in Bathabara, some of the Phari∣sees come from the Sanedrim at Jerusalem to enquire who he was. He tells them he was only the Fore-runner of the Messias, Joh. 1. from 19. to 29.

4. Christ now comes to John, whom John calls the Lamb of God, and declares that he was made known unto him to be the true Messias by the descending of the Holy Ghost upon him, John 1. from 29. to 35.

5. Upon this Testimony Two of John's Disciples follow Jesus, viz. Andrew and Peter, Joh. 1. from 35. to 43.

6. Christ calleth Philip, and Philip bringeth Nathanael to Christ, who acknowledges him to be the Son of God, Joh. 1. from 43. to the end.

7. Christ worketh his first Miracle at a Wedding in Cana, where he turns Water into Wine, and prepares to go unto the Passover now at hand, Joh. 2. from 1. to 13.

The Third Part of our Saviours life from the first Passover after his Baptism to the Second, wherein are comprehended the Acts of the first intire Year of his publick Ministry.

1. He purges the Temple of Buyers and Sellers, Joh. 2. from 13. to the end.

2. He instructs Nicodemus, concerning Regeneration and Faith in himself, Joh. 3. from. 1. to 22.

3. He institutes Baptism* 1.63 appointing his Disciples to Baptize, which they accordingly perform; John in the mean time Baptiz∣eth in Enon, John 4.1, 2.

4. John's Disciples take it ill that Christ was more followed than their Master; from whence John takes occasion to instruct them in the difference betwixt himself and Christ; whose high dig∣nity above himself he sets forth and declares; as also what they shall have from Christ who believe in him; and what they are to expect who believe not in him, John 3. from 25. to the end.

5. Herod Antipas now casts John into Prison; for reproving his incestuous taking of Herodias, Luke 3. from 18. to 21. Mark 6. from 17. to 21. Mat. 14. from 3. to 6.

6. Christ hearing of John's imprisonment, leaves Judea, and resolves to go into Galilee, Mat. 4.12. John 4. from 1. to 4. Mark 1.14.

7. Going into Galilee through Samaria, he talks with a Wo∣man of Samaria, and revealeth himself to her, and instructs her concerning the right way of Worship; and that he is the Messiah: which she relates to the Inhabitants of the City Sychar, many of whom come out to him. He declareth to his Disciples upon this occasion what is his principal meat and drink; and that now the time of his Spiritual Harvest is at hand. Many of the Samaritans be∣lieve in him, John 4. from 4. to 43.

8. He goeth from thence into Galilee, and being at Cana, he healeth a Nobleman's Son with a word of his mouth, that lay sick at Capernaum, John 4. from 43. to 55.

9. He preacheth with great fame in the Synagogues of the Gali∣leans, Luke 4 from 14 to 16. Mark 4. from 14. to 16. Mat. 4.17.

10. He t••acheth in the Synagogue at Nazareth out of Esai. 61. that he himself is the promised Messiah; and sheweth by the in∣stances of what was wrought by Elias for the Widow of Sarepta; and by Eliseus for Naaman the Syrian, that Gods favours are free and gratuitous, and therefore he might bestow them where he pleased, giving that for a reason why he did no Miracle there. They being angry with him endeavour to cast him headlong from the brow of a H ll, but he passing through the midst of them, es∣caped their hands, Luke 4. from 16. to 31.

11. He comes now to Capernaum, and teacheth there on the Sabbath day, Mat. 4. from 13. to 17. Luke 4.31.32. Mark 1.21.22.

12. In the Synagoue there he dispossesses a man of an unclean Devil, Luke 4. from 33. to 38. Mark 1. from 23.29.

13. He cures Simon's Wife's Mother of a Fever, Luke 4. from 38. to 40. Mark 1. from 29. to 32. Mat. 8. from 14 to 16.

14. Also many other sick and possessed Persons, Mat. 8. from 16. to 18. Mark 1. from 32 to 35. Luke 4.40.41.

15. He goes from thence and preaches in many other Cities in Galilee, and casts out Devils, Mark 1. from 35. to 40. Luke 4. from 42. to 45. Mat. 4. from 23. to 26.

16. He cleanseth a Leper, sending him to the Priest to offer for his cleansing, according to the Law of Moses, Mark 1. from 40. to the end. Luke 5. from 12. to 17. Mat. 8. from 2. to 5.

17. In the presence of many of the Scribes and Pharisees, he cureth one sick of the Palsie, that was let down through the Roof of the House to him; and pronounceth his sins to be forgiven him, and proves he had Authority so to do, Mark 2. from 1. to 13. Luke 5. from. 17. to 27. Mat. 9. from 2. to 9.

18. He teaches the Multitude out of Peter's Ship, and after a miraculous draught of Fish, which he had helped them to, he promises to make him and Andrew, James and John, Fishers of men, Luke 5. from 1. to 12. Mark 1. from 16. to 21. Mat. 4. from 18. to 23.

19. He calleth Matthew the Publican from the receipt of custom to follow him, Mark 2. from 13. to 15. Mat. 9. Vers. 9. Luke 5.27.28.

20. Matthew invites him, and many other Publicans and sin∣ners, to a Feast; to which he goes, and eats with them and justi∣fies it, because he was a Physician of Souls. He gives reason why his Disciples fasted not at that time, as the Disciples of John and the Pharisees did, Mat. 9. from 10. to 18. Mark 2. from 15. to 23. Luke 5. from 29. to the end.

The Fourth Part of our Saviours Life from the Second Passover after his Baptism to the Third, containing the Acts of the Second Year of his publick Ministry. In which we have these particulars.

1. Jesus goeth again to Jerusalem at the Passover, and there healeth on the Sabbath day a man that had had an infirmity Thirty eight Years, lying at the Bath of Bethesda; who at his command carries away his Bed, and being reproved for it by the Jews, he he justifies himself by the warrant he had from him, so to do. The Jews hereupon seek to put Jesus to death, as one that brake the Sabbath, and made himself equal with God. Christ justifies this action, and asserts his equality and conjunction with the Father in all his works, such as are raising the dead, judging, receiving Di∣vine honour, saving sinners, quickning those that are dead in tres∣passes and sins: and farther shews by the Testimony of his Father, of John, and of his Miracles themselves, and of the Scriptures, who he was, John 5. from 1. to the end.

2. His Disciples pluck and eat Ears of Corn on the Sabbath day, and are by him defended for it against the Pharisees, by Scrip∣ture and reason, Luke 6. from 1. to 6. Mat. 12. from 1. to 9. Mark. 2. from 23. to 29.

3. He heals a man on the Sabbath day that had a withered hand, and proves that the Sabbath was not profaned thereby: Hereupon the Pharisees and Herodians consult to destroy him, Mark 3. from 1. to the 7. Mat. 12. from 9. to 15. Luke 6. from 6. to 12.

4. To avoid this danger, he withdraws himself to a private place, but Multitudes flock to him, and he healeth the diseased among them, forbidding them to noise it abroad, that the Prophe∣sie of him Recorded, Isa. 42.1. might be fulfilled, Mark 3. from 7. to 13. Mat. 12. from 15. to 22.

5. He goes up to a Mountain to Pray, and continues all Night in Prayer and then chuseth out of his Disciples Twelve Persons to be his Apostles, whose Names are there set down, and gives a reason why he chose Judas for one of them, Luke 6. from 10. to 17. Mark 3. from 13. to 20.

6. Then he cometh down with them, and healeth divers sick Persons, and the multitude so tumultuously flowed in upon them, that they had not time to eat Bread, and refresh themselves, Luke 6. from 17 to 20. Mark 3. from 19. to 22.

7. Seeing so great a Multitude there present, he went up into the Mountain again, as a place of advantage to speak more audi∣bly to them, and there preached that Divine and excellent Sermon, called the Sermon in the Mount, in which,

1. He propounds the eight Beatitudes.

2. He admonishes his Apostles of their duty, comparing them unto Salt, Light, and a City set on a Hill.

3. He shews he does not oppose the Law, or the Prophets.

4. He vindicates several Laws from the corrupt glosses of the Pharisees, viz. the Sixth, the Seventh and the Third Commandment, and the Law of Retaliation, and the Law of loving our Neighbours.

5. He instructs his Apostles concerning giving Alms, concern∣ing Prayer (giving them a breviary or pattern of Prayer) and concerning fasting.

6. He disswades them from inordinate carking and caring for the things of this life; and advises them in the first place to seek Gods Kingdom and his Righteousness.

7. He dehorts them from rash judging, and from giving that which is Holy to Dogs.

8. Exhorts them to fervency in Prayer; to do as they would be done by; to strive to enter in at the strait Gate.

9. He gives them a Caveat to beware of false Prophets, teach∣ing them how to discern them.

Lastly, He shews them that it is not enough to profess him for their Lord and Master in words, except they do his will, and per∣form his command, Mat. Chap. 5. Chap. 6. Chap. 7. Luke Chap. 6. from 20. to 50.

8. Having ended his Sermon he goes to Capernaum, and there heals the Centurions Servant, by his word only, that lay sick of the Palsie; and highly commendeth the Centurions faith; and upon this occasion foretels the Calling, Conversion, and Salvation of the Gentiles. Luke 7. from 1. to 11. Mat. 8. from 15. to 14.

9. He raises from the dead a widows son at Nain, Luk. 7. fr. 11. to 18.

10. John being still detained in Prison, and hearing a great fame of Christ's Miracles, sends Two of his Disciples to him, (not so much for his own as their satisfaction) to know whether he were the Messiah or no. Christ proveth by his Doctrine and Works, that he is the Messiah: He gives a glorious Testimony of the Person and Office of John, as the first Preacher, that the Spiri∣tual Kingdom of the Messiah was begun; into which Multitudes thronged, though the Pharisees rejected the counsel of God towards themselves. He upbraids the Jews under the Parable of little Chil∣dren in the Market place (sometimes piping merrily, sometimes singing mournfully) that they would not be won neither by John's Austerity, nor his Affability. Particularly threatens the Cities of Corazim, Bethsaida; and Capernaum, with very heavy Judgments: He joyfully acquiesces in the good pleasure of his Father, in hiding the mysteries of Salvation from the wordly wise (who will not submit to the teachings of Christ) and revealing them to Babes and Sucklings: He shews, the power of revealing the Mysteries of the Kingdom of Heaven is commited to him by his Father; and thereupon invites all weary and heavy laden sinners to come to him, and to take his Yoke upon them, promising them rest, Luke 7. from 18. to 36. Mat. 11. from 2. to the end.

11. Simon a Pharisee invites him to eat with him, where Mary Magdalen bedeweth his feet with her tears, and wipeth them with her hair; whereat Simon is offended, but Christ defends her by the Parable of the debtors; he forgives her sin and commends her Faith, Luke 7. from 36. to 51.

12. He goeth up and down with his Disciples, Preaching the Gospel, and certain pious women followed him, and ministred to him, of their goods; among whom was Mary Magdalen, out of whom seven Devils had been cast, Luke 8. from 1. to 14.

13. He cures one so possessed, that the Devil had taken from him both the use of Eyes and Tongue. The Pharisees blaspheme his Miracles, saying he did them by Belzebub, which he confutes several ways. He shews that Blasphemy against the Holy Ghost, is never forgiven; that an account must be given of every idle word, Mat. 12. from 22. to 38. Mark 3. from 22. to 31.

14. He rebukes the Pharisees for seeking a new sign: He refers them to that of Jonas, which typified his Resurrection: He op∣poseth against their stiff-neckedness, the example of the Ninevites, and of the Queen of Sheba: by the similitude of an unclean spirit, that was cast out and returned again, he shews how it shall go with them, Mat. 12. from 38. to 46.

15. He shews whom he accounts his Mother and Brethren, Luk. 8 from 19. to 22. Mat. 12. from. to 51.46 Mark 3. from 31. to the end.

16. He teaches the People out of a Ship, presenting unto them nine Parables. 1. Of the Sower, the Seed, and four sorts of ground. 2. Of the Tares. 3. Of the Seed growing insensibly. 4. Of the grain of Mustardseed. 5. Of the Leven. 6. Of Trea∣sure hid in a field. 7. Of the Merchantman and the Pearl. 8. Of the Net. 9. Of the Candle set in a Candlestick, and not put un∣der a Bushel. He shews the cause why he taught in Parables, and expounds them to his Disciples, Mark 4. from 1. to 35. Mat. 13. from 1. to 53. Luke 8. from 4. to 19. Luke 13. from 18. to 22.

17. He passes over the Lake with his Disciples, sleeps in the Ship, and a great Tempest arising, he is awakened by them, he stilleth the Tempest, Mark 4. from 35. to 42. Mat. 8. from 23. to 28. Luke 8. from 22. to 26.

18. When they came on the other side of the Sea to the Coun∣trey of the Gadarens, he there dispossesseth a man of a Legion of Devils, and permits them to enter into a Herd of Swine, who thereupon ran headlong into the Sea: The Gaderens offended at this, desire him to depart their Coasts, which he doth, and com∣mands him that was cured to abide there, to make known what great things he had done for him, Mat. 8. from 28. to 35. Mark 5. from 1. to 21. Luke 8. from 26. to 40.

19. He crosses the Sea again to Capernaum, where he is gladly received, Mark 5.21. ••uke 40. Mat. 9.1.

20. He raises Jairus's daughter that was dead, Luke 8. from 41. to 57. Mark 5. from 22. to the end, Mat. 9. from 18. to 27.

21. He restores two blind men to their sight, Mat. 9. from 27. to 32.

22. He casts a Devil out of a man, which made him speechless, Mat. 9. from 32. to 35.

23. He teaches now at Nazareth his Countrey, where he is de∣spised, Mark 6. from 1. to 7. Mat. 13. from 54. to 59.

24. He hath compassion on the multitude who were as Sheep without a Shepherd; and exhorts his Disciples to pray that La∣bourers may be sent into the Harvest, Mat. 9. from 35. to 39.

25 He sends out his twelve Apostles to Preach, and to work Miracles, he giveth them their Charge and Commission, and forti∣fieth them against persecutions, and promises a blessing to those that receive them, Mat. 10. from 1. to 43. Mark 6. from 7. to 12. Luke 9. from 1. to 7.

26. The Apostles depart and Preach up and down, and cast out Devils, and anoint such as were sick with Oyl, and recover them; Mark 6. from 12. to 14. Matth. 11.1.

27. John Baptist is now beheaded by Herod, and his body bu∣ried by his Disciples, Mark 6. from 17 to 30. Mat. 14. from 3. to 13.

28. Herod hearing of the fame of Christ, thinks him to be John Baptist risen from the Dead; others think him to be Elias or one of the old Prophets, Mat. 14.1, 2. Mark 6. from 14 to 18. Luke 9. from 7. to 10.

29. The Apostles having preached up and down, return to their Master, and give him an account of their Labours: He takes them with him into a desert place, whither a great Multitude follow∣ed him, of about five thousand men, whom he feedeth with five loaves and two fishes, Mark 6. from 30. to 45. Mat. 14 from 13. to 22. Luke 9. from 10. to 18. John 6. from 1. to 14.

30. The People are so affected with this Miracle that they would forthwith have made him King, but he with∣draws himself to avoid it, and sends his Disciples to Sea; in the mean time retires himself to the Mountain to pray; then he co∣meth to his Disciples (they being in a great Tempest) walking on the Sea; Peter desires leave from him that he may come to him

on the water, which being granted, Peter being afraid beginneth to sink, but is saved by him. He stilleth the Tempest whereby he is acknowledged to be the Son of God: He comes again into the Land of Genezareth, and heals many sick persons, John 6. from 14. to 22. Mark 6. from 45. to 57. Mat. 14. from 22. to 37.

31. The multitude that had been miraculously fed by him, fol∣low after him, and find him at Capernaum: He reproves them for following him for loaves, and admonishes them to seek for in∣corruptible food, which is to be obtained by Faith in him: He shews that Faith in him comes from the Father: He declares himself to be the Bread of life to true Believers; that his Flesh is meat indeed, and his Blood drink indeed, which must be eaten and drunken Spiritually to obtain eternal life. At this Doctrine several of his Disciples stumbled: he instructs them concerning the right sence of his words: Many of his Disciples forsake him: Peter and the other Apostles confess that he hath the words of eternal life, and abide with him: He declareth that one of them is a Devil, John 6. from 22. to the end.

The fifth part of our Saviours life, from the third Passeover after his Baptism, to the fourth, containing the Acts of the third year of his publick Ministry. In which we have these particu∣lars.

1. Our Saviour now goeth up to the Passeover at Jerusalem, and making there but a short stay, returns into Galilee, John 7.1.

2. Certain Scribes and Pharisees come thither to him from Jeru∣salem, and quarrel with him because his Disciples did eat with un∣washen hands. He reproves their Hypocrisie and Transgressing of Gods Commandments through their Traditions, instancing in the Fifth Commandment. Then he sheweth what it is that truly defileth a man, viz. that which cometh from within, out of the heart, Mat. 15. from 1. to 21. Mark 7. from 1. to 24.

3. He now retires himself into the borders of Tyre and Sidon, where he casteth out a Devil out of the Daughter of a Canaanitish woman, highly commending the strength of her Faith, who would not be discouraged though he called her Dog, Mat. 15. from 21. to 29. Mark 7. from 24. to 31.

4. He healeth one deaf and dumb, putting his fingers into his ears, and saying, Ephatha, and touching his Tongue, Mark 7. from 31. to 38.

5. He goeth up into a Mountain, and there he heals all man∣ner of diseased People brought unto him, Mat. 15. from 29. to 32.

6. He feeds four thousand men with seven loaves and a few lit∣tle Fishes, Mat. 15. from 32. to the end, Mark 8. from 1. to the 10.

7. He refuses to give the Pharisees and Sadduces any new Sign from Heaven, but refers them to what was prefigured by the rising of Jonah out of the Whales belly, Mark 8. from 10. to 13. Mat. 16. from 1. to 5.

8. He warneth his Disciples of the leaven and corrupt Doctrine of the Pharisees, Sadducees and Herodians, Mark 8. from 13. to 22. Mat. 16. from 5. to 13.

9. At Bethsaida he restores a blind man to his sight, Mark 8. from 22. to 27.

10. Divers opinions of the people concerning him. Peters con∣fession of him to be the true Messiah, whom he commendeth, and promiseth upon the rock of that truth to build his Church, which he will govern by the Ministry of his Apostles and his other Servants that shall succeed them, giving them the Keys of his Kingdom. He foretelleth his Death and Resurrection, and rejects the evil Counsel of Peter, disswading him from dying and suffering. He requires of all that would be his Disciples, to be willing to bear the Cross, and to be ready to lay down their lives for him. He gives them an intimation that some of them there present should see a Type and resemblance of his second coming in the destruction he should bring upon Jerusalem, and the Jewish Nation by the Romans for their obstinacy. Mat. 16. from 13. to 29. Mark 8. from 27. to the end. Mark 9.1. Luke 9. from 28. to 28.

11. He taketh Peter, James, and John into an high Mountain, and is transfigured before them; Moses and Elias appearing to them: from Heaven he is declared to be the Son of God. He teach∣eth that John is that Elias that was to come, Mat. 17. from 1. to 14. Mark 9. from 2. to 14. Luke 9. from 18. to 37.

12. He casteth out a Devil that inflicted dumbness and deafness on a Lunatick, which his Disciples were not able to do, the cause whereof is declared, as also the power of Faith quickned by Fa∣sting and Prayer, Mat. 17. from 14. to 22. Mark 9. from 14. to 30. Luke 9. from 37. to 43.

13. He again foretelleth his Death and Resurrection, Mark 9. from 30. to 33. Mat. 17. from 22. to 24. Luke 9. from 43 to 46.

14. He pays the half shekel for himself and Peter, miraculous∣ly fetching it out of the Fishes mouth, Mat. 17. from 24. to 28.

15. He teacheth by the example of a little Child, who is the greatest in the Kingdom of Heaven, and among his Disciples. He forbiddeth to hinder such as cast out Devils in his name. He pro∣miseth a reward to any that do the least good office to any that are his. He sheweth what punishment they are worthy of, that give offence, and how narrowly men must beware they give not scan∣dal to little ones, whom the Holy Angels do take care of, and whom he is come to save, as he declares by the similitude of a lost Sheep. He shews what mischiefs are like to come to the World by reason of the offences and scandals. That we must refrain from what∣soever is an occassion of sin, or an hindrance to Salvation, though as dear to us as our right eye, right hand, or foot, rather than go to Hell, where the worm dieth not, and where the fire is not quenched. That the hearts of Christians must be seasoned with the Salt of Grace and Holiness, That they his Apostles are the Salt of the Earth, and must be of savoury Spirits themselves, and by the Savouriness of their Doctrine and Conversation, must sea∣son others, and maintain concord and union among themselves. He gives rules about dealing with a trespassing and offending Bro∣ther, and shews what the office and power of the Church is in such a case, when the first and second admonition doth not pre∣vail to reform him. He promises his gracious presence with his Church, be the number great or small, when they joyn together in Prayer or Church-censures. He shews how we must be ready always to forgive, which is declared by the Parable of a King, forgiving one of his servants ten thousand Talents, who would not forgive a fellow servant of his one hundred pence, Mark 9. from 33. to the end. Mat. 18. from 1. to the end. Luke 9. from 46. to 51.

16 His Kinsmen now perswade him to go up with them to Jerusalem to the Feast of Tabernacles, which he refuseth for the present to do, John 7. from 1. to 10.

17. But after some days he setteth forth privately with his own

Disciples for Jerusalem, journeying thitherward through Samaria, the Samaritans refuse him lodging; James and John desire they may call for fire from Heaven upon them, but are rebuked by him for it, John 7.10. Luke 9. from 51. to 57.

18. He declares his poverty to a Scribe that had a mind to fol∣low him; he commands another to follow him without delay, and not go home to bury his Father. To another, that would have gone home to take leave of his friends, he declares, that as he that starteth from the Plough is not fit for the Field, no more is he that shifteth from his Calling fit for his service, Luke 9. from 57. to the end. Mat. 8. from. 19. to 23.

19. He now sendeth out his Diciples to preach the Gospel and work Miracles. He instructs them how they should fit themselves for their journey, and how they should carry themselves towards their hearers: He threatens Corazin, Bethsaida, and Capernaum for their great impenitency and contempt of the Gospel, Luke 10. from 1. to 17.

20. Being now come to Jerusalem at the Feast of Tabernacles, he teacheth in the Temple, vindicates his Doctrine, and shews them how they may try Doctrines and Teachers: Then he vindi∣cates his practice in healing the impotent man on the Sabbath day; divers opinions of the people concerning him: He proceeds on in teaching, which so inraged some of the Jews, that they sought to take him, but for the present they could not. The Pharisees and chief Priests send their officers to apprehend him. He threa∣tens the unbelieving Jews, that hereafter they shall seek him and shall not find him. On the last day of the Feast he invites unto him all that are spiritually athirst, and promiseth the Holy Ghost to those that believe in him; upon this a division ariseth among the people: The Officers that were sent to apprehend him return without bringing him Prisoner, and extol his Doctrine. The Pharisees are enraged at this, and speak reproachfully of him, and of the people who were so taken with him, Nicodemus gainsayeth their proceeding, pleading he was not to be condem∣ned before he was heard: Hereupon not agreeing among them∣selves, they part and go their several ways, John 7. from 11. to the end.

21. Early in the morning he teacheth in the Temple, whither they bring to him a woman taken in Adultery, he frustrates

their intention against him, and dismisses the woman with a seri∣ous admonition. He teacheth that himself is the light of the World: He defends himself against the Pharisees by his own and his Fathers testimony: He tells the Jews they shall hereafter seek him in vain and shall die in their sins if they believe not in him: He declareth who he is, and by whom he is sent: He promiseth those that be∣lieve in him knowledge of the truth, and freedom from the Servi∣tude and Slavery of sin: He proveth that the unbelieving Jews wrongfully boasted that they were Abraham's and Gods Children, they being Children of the Devil, because they fulfilled his lusts: He reproves their unbelief, for which they slander him as a Sama∣ritan, who hath a Devil. This calumny he confuteth, and testi∣fieth that Abraham saw his day, and that he was before Abraham; at this they would have stoned him, but he secretly conveyed him∣self from their fury, John. 8. whole Chapter.

22. He anoints the eyes of a man that was born blind with clay, and that on the Sabbath day; and commanding him to wash in the waters of Siloam, restores him to his sight. The man being brought to the Pharisees relates the same. They reproach Christ as a breaker of the Sabbath, and seem to doubt whether this man had ever been blind. They send for his Parents, who refer them to their Son, whom they call and examine again: He answereth them, and from this Miracle argueth, that Christ is no Sinner, but a person extraordinary and sent from God; for which Testi∣mony he is reproachfully cast out by them and excommunicated: He is further instructed by Christ, believeth in him, and worship∣eth him. Christ telleth the Pharisees that they are Spiritually blind, and therefore they remain in sin, because they are not sen∣sible of their blindness, John 9. whole Chapter.

23. Upon this occasion he propounds the Parable of the Faith∣ful and true Shepherd, and of the false and unfaithful, descri∣bing them by their contrary marks and properties, and points out himself as the true Shepherd of his Sheep, as also the true door of the Sheep-fold. That he is no hireling, seeing that he willingly lays down his life for his Sheep: His hearers are divided in their opinions concerning him, John 10. from 1. to 22.

24. The Seventy Disciples return, and joyfully relate what they had performed, whom he teacheth to be humble, and where∣in they ought most to rejoyce. He giveth thanks to his Father

who hath hid Mysteries of Salvation from the wise of the World, and hath revealed them to despised little ones. He sheweth from whom saving knowledge cometh. He declareth them happy whose eyes have seen the Messiah in the flesh, whom many Pro∣phets and Kings desired to see, and saw not, Luke 10. from 17. to 25.

25. He answereth a Doctor of the Law, inquiring what he must do to inherit Eternal Life, and shews him who is his Neighbour, by a similitude of one fallen among Thieves, and pitied by a Samaritan, Luke 10. from 38. to 43.

26. He is now entertained at Bethany by Martha and Mary, where he commends the Godliness of Mary above the Carefulness of Martha, Luke 10. from 38. to 43.

27. He now a second time prescribes unto his Disciples that f••rm or pattern of Prayer, which he gave them in the Sermon on the Mount. He stirs them up to fervency and importunity in Pray∣er, from the Parable of a Friend coming to his Friend at mid∣night, and especially to pray for the Holy Spirit, which the Fa∣ther will not deny to them that ask him, Luke 11. from 1. to 14.

28. He casteth out a dumb Devil, and confutes the Blasphemy of those, who said he did it by Belzebub. He shews by a Parable the miserable state of that man into whom the unclean spirit returns again after ejectment, Luke 11. from 14. to 27.

29. He sheweth to a woman, who pronounced the womb blessed that bare him, that they are blessed that hear the word of God and keep it, Luke 11. from 27. to 29.

30. He testifies that no other sign shall be given to those unbe∣lieving Jews, than that signified by Jona's rising out of the Whales belly, that is, the wonder of his Resurrection. He oppo∣seth to their stifneckedness the example of the Queen of the South, and the men of Nineveh: He teacheth by the similitude of a Can∣dle, that the light of the Gospel must not be hid. He shews why that generation continued so blind, namely, because the eye of their mind was darkned, Luke 11. from 29. to 37.

31. He is invited to dinner by a Pharisee: He complies not with them in washing before dinner. He there reprehends the Pharisees, Scribes, and Lawyers, for their Hypocrisie, Ambition, and Cruelty against those sent to them from God, and threatneth the Judgment of God unto them. They lay new snares to catch him, but fail of their expectation, Luke 11. from 37. to the end.

32. He warneth his Disciples of the Leaven and corrupt Doctrine of the Pharisees, he exhorts them to do all things uprightly, seeing all things shall be brought to light, and not to be fearful of men in publishing his Doctrine, but to depend on God's care of them, he exhorts them to own and profess him before men, and he will own them at the day of Judgment. He shews the horrible dan∣ger of Blasphemy against the Holy Ghost; and exhorts them not to be solicitous how to answer when they are brought before Councils, seeing they shall then be instructed what to say by the Holy Ghost, Luke 12. from 1. to 13.

33. He refuseth to arbitrate a difference about an Inheritance between two Brethren; and upon that occasion he dehorts them from covetousness by the Parable of a rich man, who would needs build his Barns bigger. He disswades them from being over-careful and solicitous about earthly things; and by the example of the Ra∣vens and Lillies he shews that the care of this life should be commit∣ted unto God; and that his Kingdom and the Righteousness thereof should be sought in the first place: He exhorts to give Alms, and so to deposite their riches in Gods hand, and to lay up Treasure in Heaven: To watch for his coming (the time of which is uncertain, like the coming of a Thief in the Night.) And if they approve themselves vigilant Servants, they shall be rewarded. He shews that his Ministers are diligently to look to their charge, which if they do, they shall be highly recompensed; but if they prove slothful, negligent, and tyrannize over their fellow Ser∣vants, they shall be severely punished. He forewarns them of persecution and trouble. He shews them that he himself came to suffer, and to bring fire on Earth. He exhorts the People to dis∣cern, take notice of, and improve the season of grace, and merciful visitation afforded to them; for it is a dreadful thing to die with∣out reconciliation with God, Luke 12. from 13. to the end.

34. From the report of certain Galileans, whose blood Pilate mingled with their Sacrifices, and from the example of the eighteen, on whom the Tower in Siloam fell; He takes occasion to exhort the Multitude to repent, and to that end propounds the Parable of the barren Fig-tree, Luke 13, from 1. to 10.

35. He healeth a Woman on the Sabbath day, that had been bow∣ed together Eighteen Years, and justifieth the same against the Ruler of the Synagogue. He compares his Kingdom to a Grain of Mu∣stard-seed

and Leaven, shewing thereby the power of his word, and spreading Nature of his Evangelical Doctrine, Luk. 13. frō 10. to 22.

36. He comes to Jerusalem at the Feast of Dedication, and being compassed about with the Jews, he is asked by them whether he be the Christ? He affirms it, and proveth it by his works. He tells them the reason why they believe not in him, namely, because they are not of his Sheep. Those that are his Sheep believe in him, and they are kept by him and his Father to eternal life. Upon this the Jews would have stoned him as a Blasphemer; but he proves by Scripture and by his works, that he did rightly call himself the Son of God. They attempt to seize on him, but he escaped out of their hands, Luke 13. vers. 22. John 10. from 22. to the end.

37. Being asked whether few should be saved, he exhorts them to enter in at the strait Gate, and to take the present season of grace, from the Parable of a man that had invited guests, and admitted those who came in due time; but shut out the Loyterers. He shews that the Gentiles shall receive and imbrace the Gospel, and shall enter into the Kingdom of God, whilst they for their impeni∣tency shall be cast out, Luke 13. from 23. to 31.

38. He tells the Pharisees, who warned him of the great dan∣ger he was in from Herod, that he feared him not; for he knew he must die at Jerusalem; and then he passionately complains of the cruelty and stifneckedness of the People of Jerusalem, and foretels their ruine, Luke 13. from 31. to 36.

39. He now cures one that had the Dropsie on the Sabbath-day, and justifies the same. He reproves the ambition of the Pharisees, striving for the upper-most Seats at Feasts, and exhorts them to hu∣mility. He exhorts them also to feast the Poor, who cannot re∣quite them, Luke 14. from 1. to 15.

40. By the Parable of a great Supper, and the excuses of those that were invited (to shift off coming,) he upbraids the Jews with their ingratitude; and foretells their rejection, and the cal∣ling of the Gentiles, Luke 14. from 15. to 25.

41. He shews that he that will be his Disciple must deny him∣self, and all that is dear to him, and must consider before hand what it may cost him (as he that intends to build a Tower, or as a King that intends to wage war with another King, must do) lest with shame he revolt from him afterwards, and become al∣together unprofitable, like Salt that hath lost its Savour, Luke 14. from 25. to 36.

42. The Pharisees murmur that he coversed with sinners. Here∣upon he shews Gods tender care of the recovery of lost sinners by three eminent Parables; First, Of the lost Sheep. Secondly, Of the lost Groat. Thirdly, Of the lost Son, Luke 15. whole Chapter.

43. By the Parable of the cunning though unjust Steward, he teaches them to make friends to themselves of the unrighteous Mammon, and to be faithful in a right imploying their Temporal Riches. He exhorts them also to take heed of serving Mammon, or setting their hearts on Riches. He reproves the Pharisees for their Pride, Hypocrisie, and affectation of the opinion of men. He shews that the Sacrifices prescribed by the Ceremonial Law Typified and prefigured him, and that the Prophets Prophesied of him un∣til John came, who declared him to be actually come in the flesh, and began the Evangelical Ministry. He declares the permanent Authority of the Moral Law, which was by the Pharisees violated, particularly in the Seventh Commandment. By the Parabolical History of Dives and Lazarus, he shews the different estate of the Godly Poor and the unmerciful Rich in the other World, Luke 16. from 1. to 32.

44. He teaches his Disciples to take heed of giving occasion of offence and scandal, and to forgive those that trespass against them, who are sorry for their offence how oft soever they have of∣fended, Luke 17. from 1. to 5.

45. The Disciples hereupon pray for the increase of their Faith, that they may depend on him for power to perform this, and his other injunctions. Upon this occasion he describes the power of Faith, and by the Parable of a servant coming from the service of the Field, and setting himself to other services after, he declares that a man doth not merit of God, by doing his duty, Luke 17. from 5. to 11.

46. He healeth ten Lepers whereof but one returns to give him thanks, Luke 17. from 11. to 20.

47. He shews that his Kingdom comes not with observation or outward pomp. He sorewarns them of the days of Tribulation, that would come on that Nation after his departure out of this World. He describes this his coming to execute vengeance on those ob∣durate Jews, viz. That it should be suddenly, & would surprize them in their deep security, as it was in the days of Noah, & Lot. That there would be much of God's providence seen in rescuing some fr m that calamity, wherein others would fall, Luke 17. from 20. to 38.

48. He incourages his Disciples to fervency, importunity, and perseverance in prayer from the Parable of an importunate Widow prevailing with an unjust Judge, Luke 18. from 1. to 9.

49. By a Parable of a Pharisee and a Publican he teaches that God hears and justifies the penitent sinner, and not those which rely on their own righteousness, Luke 18. from 9. to 15.

50. He now crosses Jordan, and there teaches and heals, Mat. 19.1.2. Mark 10. to 1.

51. He answereth the Pharisees question concerning divorce, that the Married may not part but in case of Adultery. He shew∣eth the gift of continence is not given to all, Mat. 19. from 3. to 13. Mark 10. from 2. to 13.

52. He commands that little Children should be brought unto him, and blesseth them, Mat. 19. from 3. to 16. Mark 10. from 13. to 17. Luke 18. from 15. to 18.

53. He answers a rich young man, who desireth to know of him, what he must do to inherit Eternal life, and gives him a special command to go and sell all and give to the poor, to try him and convince him of his secret covetousness, who thereupon de∣parts very sorrowful. Upon this he teaches how hard it is for a rich covetous man who trusts in his riches, to be saved. He pro∣mises them who leave all for his sake, both Temporal and Eternal recompences: And to his Apostles (who had done this) he pro∣mises high favours at the day of Judgment, viz. That they shall sit upon Twelve Thrones judging the Twelve Tribes of Israel. Yet he cautions them to be humble minded, and to look to it that they persevere, for many that are last shall be first, and first shall be last, Mat. 19. from 16. to 31. Mark 10. from 17. to 32. Luke 18. from 18. to 31. Luke 22. from 28. to 31.

54. Under the Parable of an Housholder hiring Labourers at several hours of the day into his Vineyard, he sheweth that all ought to be Labourers; that God doth freely both call and re∣ward; that none ought to have any confidence in their own works, but a low estimation of themselves, and of whatever they do or suffer for him, Mat. 20. from 1. to 17.

55. Lazarus is now sick at Bethany, and Jesus is sent for to him, but for the present goeth not, that he might die, and so God might be the more glorified in raising him to life again, John 11 from 1. to 7.

56. He acquaints his Disciples now a Third time that he should suffer death, and rise again the Third day; they thereupon diswade him from going into Judea, but he tells them as long as his day last∣ed, Providence would secure him from danger, Mat. 20. from 17. to 20. Mark 10. from 32. to 35. John 11. from 7. to 11. Luke 18. from 31. to 35.

57. He gives answer to the request of James and John, Zebedees Children, desiring that they might sit one on his right hand, the other on his left in his Kingdom. He exhorts them to prepare for sufferings and the Cross, and commands all of them to be humble minded, and not to seek after dignity and preheminence one above another, (remembring that their Office was a Ministry and ser∣vice, not a Lordship or Dominion) and to imitate his example who came not to be ministred unto, but to minister, Mat. 20. from 20. to 29. Mark 10. from 35. to 46. Luke 22. from 24. to 28.

58. He now sets forward towards Bethany for the raising of La∣zarus who was dead. His way lying through Jerico, when he came nigh the City he cured a blind-man. Zacheus gets up into a Sycamore Tree to see him. He invites himself to Zacheus's House, who gladly receives him, and testifies his repentance by restitution, and is comforted by him. By the Parable of a Noble∣man going into a far Countrey to receive for himself a King∣dom, and to return, and delivering Ten Pounds to his Ten Ser∣vants to imploy and improve in his absence. He shews he was not now presently (as they thought) to enter upon a Temporal Kingdom, but to die and suffer, and so go to Heaven; and then to return again in an eminent manner. In the mean time they ought to imploy the Talents he had intrusted them with for his service, and he would reward their diligence. He cures Two other blind men, whereof one was Bartimeus, as he goes out of the City, Luke 18. from 35. to the end. Luke 19. from 1. to 28. Mat. 20. from 29. to 35. Mark 10. from 46. to 53.

59. He now approacheth to Bethany, where Martha meets him, with whom he speaketh of the Resurrection of her Brother and all Believers. Mary comes out to him also. He weepeth and goeth to the grave, and finds Lazarus four days buried, he prays to his Father and raiseth him to life again; whereupon ma∣ny believe in him, others go and tell it to the Chief Priests, John 11. from 11. to 47.

60. The Chief Priests and Pharisees call a Council, and con∣sult upon the matter. Caiaphas unwittingly prophesies of the fruit of Christs death: Here they conclude* 1.64 he shall be put to death, but to avoid their fury for the present, he withdrew him∣self privately unto Ephraim, John 11. from 47. to 55.

61. He is inquired for at Jerusalem by those that came up sometime before the Feast to purifie themselves, John 11. from 55. to the end.

62. Six days before the Passeover he is entertained at a Supper at Bethany by Simon the Leper, where Lazarus fate at Supper with him. Mary pours a box of precious oyntment on his head and feet, wiping them with the hairs of her head. For this she is blamed, and repined at by Judas; but defended by Christ. Many Jews resort thither to see Lazarus newly raised, where∣fore the Chief Priests seek to put him to death also, John 12. from 1. to 12. Mat. 26. from 6. to 14. Mark 14. from 3.* 1.65 to 10.

63. On the first day of the week now commonly called Palm-Sunday, he sets out with his Disciples for Jerusalem. He sends two of his Disciples for an Asse, which the owner lets them have, and being set thereon, he rides towards the City. The people spread their Garments in the way, and cry Hosanna. When he was come to the descent of the Mount of Olives many from the City met him with branches of Palm-tree in their hands. The Pharisees speak to him to silence the People, and to forbid them to make such acknowledgments to him. He answers that if they should hold their peace, the very stones would cry out. Then coming within the view of the City, he burst out into tears at the consideration of their obstinacy, and their ruine that would en∣sue thereupon. He rides into the City in this triumphant manner. The Pharisees are inraged hereat, Luke 19. from 28. to 45. John 12. from 12. to 20. Mat. 21. from 1.12. Mark 11. from 1. to 11.

64. He goes directly to the Temple. He drives the buyers and sellers* 1.66 out of it. He heals the blind and lame that were brought to him. He justifies the Children crying Hosanna, and teaches in the Temple Luke 19. from 45. to 49. Mat. 21. from 12. to 17. Mark 11. from 15. to 20.

65. Certain Religious Greeks desire to see him. They speak to Philip about it. Being brought into his presence, he speaks

to them of his death, and the fruit of it by the Parable or Si∣militude of a grain of Wheat, which is not lost when it is sown, but springeth up with increase. He sheweth that all that will be his Disciples must follow him in suffering, and not think their life to dear to lay down for him. He prayes unto his Fa∣ther, and is answered by Thunder, and with it a voice from Hea∣ven, he tells them that that voice came not for his sake alone to comfort him, but to testifie to them that he was the true Messias. He goes on to declare the glorious fruits of his death, as parti∣cularly the delivering the World from the usurping power of Sa∣tan, and the drawing all sorts of persons to believe on him after he hath been lifted up on the Cross. He shews that his suffering death in his state of Humiliation, and yet abiding for ever in his state of Exaltation may well stand together. He exhorts them to walk in the light whilst they have it, testifying that he him∣self is the light of the World. The consequent of this was that though the Jews generally continued blinded and hardned (as was fore-told by Esaiah) yet some of the Rulers believed in him, but durst not openly confess him. In fine, he shews the benefits of Faith and mischiefs of Ʋnbelief, John 12. from 20. to the end.

66. Having thus spent the day, at night he goes with his Apo∣stles to lodg at Bethany, Mat. 21.17. Mark 11.11.

67. Next morning (viz. Munday* 1.67) he sets forth with them for Jerusalem again, and cursed the barren Fig-tree by the way, and then goes to the Temple, and teaches there, and at night returns with his company to Bethany again, Mat. 21.18, 19. Mark 11. from 12. to 15. Luke 21.37, 38.

68. Next morning, (viz. Tuseday* 1.68) coming again with his Apostles to the City, in the way they observed that the Fig-tree, (which the day before he had cursed) was now quite withered. Hereupon he discourses of the power of Faith in prayer, and ex∣horts them to forgive such as have done them any wrong, Mark 11. from 20. to 27. Mat. 21. from 20. to 23.

69. He goes again to the Temple, and teacheth there. The Chief Priests and Scribes ask him by what authority he did these things. He answers them by propounding to them a question concerning the Baptism of John. He convinceth them of their disobedience by the Parable of the two Sons; and shews them

that Publicans and Harlots imbrace the Gospel before them, for all their fair profession. He threatens their ruine by the Parable of a Lord of a Vineyard, whose Servants and Son were abused, and slain by the Husbandmen. By the Parable of the Marriage of the Kings Son, to which the guests invited re∣fused to come, and therefore others were invited in their stead, (among which one appeared without a Wedding Garment, &c.) He declares the rejection of the Jews, the calling of the Gentiles, and shews that some do joyn themselves to the Church in Hypo∣crisie, Mark 11. from 27. to 34. Mat. 21. from 23. to the end. Mark 12. from 1. to 13. Luke. 20. from 1. to 20. Mat. 22. from 1. to 15.

70. He gives an answer to the question of the Pharisees and Herodians whether they might pay tribute to Caesar or no. Then he answers the question of the Sadduces concerning a Woman that had seven Husbands, and proves to them the Resurrection of the Dead. He answers a Doctor of the Law, demanding of him which is the great Commandment, and tells him he is not far from the Kingdom of God. He then propounds a question to the Pharisees how the Messiah could be Davids Son, whom David himself calls Lord; but they could not answer him, Mat. 22. from 15. to the end. Mark 12. from 13. to 28. Luke 20. from 20. to 45.

71. He now begins a severe commination against the Scribes and Pharisees, exhorting his hearers to follow what they should rightly teach them out of Moses and the Prophets; but not their example and works. He describes their Hypocrisie and Ambition in making broad their Phylacteries and fringes of their Garments, in loving salutations in publick places, and to be called Rabbi. He admonishes his hearers to take heed thereof and to study Hu∣mility. He denounceth eight woes against the Scribes and Phari∣sees, 1. Because they shut Heaven against men. 2. Devoured Wi∣dows houses. 3. Made bad Proselytes. 4. Taught perversely to swear by the Temple, Altar and Heaven. 5. Tythed small matters, and neglected the weightier matters of the Law. 6. Made clean the out-side, but not the heart. 7. Were like whited Se∣pulchres. 8. Repaired the Sepulchres of the old Prophets, and sought to kill the new. Then complaining of the stiff-neckedness of the City of Jerusalem. He foretells her destruction, Mat. 23.

whole Chapter. Mark 12. from 38. to 41. Luke 20. from 45. to 48.

72. He commendeth the poor Widows gift of two mites, which she cast into the Treasury of the Temple, Mark 12. from 41. to the end. Luke 21. from 1. to 5.

73. Going now out of the Temple (into which he never entred again) he foretells the destruction thereof; Being come to Mount Olivet, he foretells the grievous calamities that should be∣fall the Jews, before the Temple, and Cities destruction; and gives them Signs that should sometime before precede it, as the arising of false Christs; Wars, and rumors of Wars; Famines, and Pestilence, and Earthquakes, and fearful sights and signs from Heaven: Great persecutions against those that professed him: The arising of many false Prophets and Heretical teachers: The spreading of the Gospel among all the chief and principal Nati∣ons in those parts of the World: Then he gives them signs that should immediately precede it. Namely, the begirting the City by the Roman Army, at which time the Prophecy of Daniel should be fulfilled: The arising of false Christs and false Prophets, that should be so cunning that they should deceive (if it were possible) the very Elect. He now comes to describe the destruction it self, which he sets forth as the destruction of the whole World, of which it was to be a Type. For the precise time when this destruction should be, he tells them they must not expect to have it revealed to them, it being hid from men and Angels, yea, and from himself also as man. Yet two things he acquaints them with. 1. That this Judgment would come sud∣denly, and unexpectedly on the Jews, as destruction did on the old World. 2.* 1.69 That the Providence of God would much appear in the rescuing of some out of that calamity, in which others will fall. He exhorts them to watch and pray that they may be accounted worthy to escape those calamities, by the Para∣ble of good servants, expecting the coming of their Master, and because the time of his coming is uncertain, he presseth them again to a diligent watchfulness by the Parable of an Hou∣sholder, watching against the coming of a Thief, Mat. 24. whole Chapter, Mark 13. whole Chapter, Luke 21. from 5. to 37.

74. By the Parable of five wise and five foolish Virgins, he again exhorts them to watchfulness against his coming; and

by the Parable of Servants which had each of them received Ta∣lents from their Lord to trade withal, he exhorteth to a faith∣ful improvement of the gifts which God had given to every one. Then he comes to describe his last coming to Judgment, and how he will distinguish his ••heep from the Goats, and give and exe∣cute Sentence upon them both, Mat. 25. whole Chapter.

75. Having thus Preached his Prophetick Sermon on Mount Olivet, he comes to Bethany and suppeth there; Rising from Sup∣per, he girded himself and washed his Disciples feet. Peter at first refused to admit of it, but afterward suffered it. He teach∣eth them hereby his spiritual washing of them, and exhorts them to imitate this example of his Humility, and to be serviceable one to another. He complains of, and detects the Tray∣tor Judas, whom he discovereth to John by giving him a sop: After which the Devil entred into him, and he went forth. Our Saviour comforts himself against his near approaching death with this consideration, that God should be glorified thereby. He ex∣horts his Disciples to mutual Love. Peter promises he will lay down his life for him; but Christ telleth him he will deny him thrice, John 13. whole Chapter.

76. Wednesday.* 1.70 On this day the Chief Priest and Elders met in Caiaphas's House, and hold the second Council how they might take Jesus and put him to death. Whilst they were thus consulting, Judas comes to them, and offers to betray him to them. They bargain with him for thirty pieces of silver to do it; which he having accepted, returns to his Master at Bethany, Mat. 26. from 1. to 6. and from 14. to 17. Mark 14.1, 2. and 10, 11. Luke 22. from 1. to 7.

77. Thursday.* 1.71 Our Saviour now sendeth Peter and John to Je∣rusalem to prepare the Passeover for him and his Disciples, and directs them by a special token to follow a man that would lead them to a great Chamber ready furnished; which they according∣ly do, and having provided all things for the present Supper, re∣turn to him again, Matth. 26. from 17. to 20. Mark 14. from 12. to 17. Luke 22. from 7 to 14.

78. Being now ready to go with his Apostles to eat the Passeover (which he was to eat that night) he comforts them concerning his going away from them to the Father, seeing he went to pre∣pare Mansions for them at his Fathers house. He declares to

Thomas that he is the way, the truth and the life; and to Philip that he that seeth him seeth the Father. He promiseth his Apo∣stles that they should do great Miracles, and obtain what they shall pray for in his name. That they shall receive the Comfor∣ter, the H••ly Ghost, and not be left Orphans. He exhorts them to love him and keep his Commandments, promising his, and his Fathers abode with them, and that the Holy Ghost should bring all things necessary to their remembrance. He leaveth his peace with them, and declareth that they ought to rejoyce, be∣cause he goeth to the Father. He sheweth his willingness to obey his Father, even in suffering. Then arising he goeth forth with them to Jerusalem, John 14. whole Chapter.

The sixth part of our Saviours life comprehends what he did and suffered at the fourth Passeover after his Baptism, at which He our Passeover was Sacrificed for us, 1 Cor. 5.7. And here we have these observables.

1. Thursday evening he cometh with his Company to the place prepared for him, and there eats the Passeover with them. He tells them there was one at the Table with him that would betray him. He institutes the Sacrament of his Supper.* 1.72 They conclude with an Hymn, Luke 22. from 14. to 24. Mat. 26. from 20. to 31. Mark 14. from 17. to 27.

2. He warneth Peter of the approach of his Tryal, and that he should that very night before the Morning-Cock crew, deny him thrice. He acquaints his other Apostles with his own and their approaching troubles, Luke 22. from 31. to 39.

3. Before their departure from the place where they had eaten the Passeover, he gives them his farewel exhortations, contained in the fifteenth and sixteenth Chapters of John, where he compares himself to a Vine and his Disciples to branches, which abiding in him will be fruitful. He testifieth his singular love to them, and ex∣horts them to keep his Commandments, and to love one another. He shews the greatness of his love to them, in that he is willing to lay down his life for them, and calleth them his friends and chosen ones. He comforts them against the hatred of the world by ma∣ny arguments. He sheweth them that all manner of excuse is taken from the Jews, who have both heard his Doctrine and seen his Miracles. He declareth that the Holy Ghost shall testifie of him, and make his Person and Doctrine to be acknow∣ledged

in the World; and they themselves should bear witness concerning him. He fortelleth them they shall be persecuted, and must expect to meet with Excommunication and Martyrdom. He comforts them with the promise of the Holy Ghost, who shall convince the World of Sin, Righteousness, and Judgment, and shall lead them into all truth, and shall glorifie him, and shall in all things so accord with him, that he shall evidence he hath his message from him. He declares he shall shortly be taken from them, but shall be seen again by them for a little while; so that their Sorrows shall quickly be turned into joy. He tells that when the Comforter is come they shall be more fully illuminated and not puzled with doubts as now they were. He promises that their prayers shall be heard that are put up in his name, and for their encouragement he assures them not only of his own intercession, but his Fathers love, he declares plainly to them his leaving the World, and going to his Father. His Disciples hereupon are confirmed in their belief in him. He forewarns them they should be scattered and flye from him; yet his Fathers presence would be with him. He promises them, that trusting in him, they should have peace, and bids them be of good chear: for he had overcome the World for them, John 15. whole Chapter. Joh. 16. whole Chapter.

4. He now pours out a most Divine and Heavenly Prayer unto the Father, wherein he prayes. 1. For himself, that the Father would now glorifie him, (having thus far finished his work) that he may give eternal life to those that know him and believe on him. 2. For his Apostles, that the Father would keep them in unity of love, and would preserve them from the evil of the world, and Sanctifie and fit them more and more for the great work of Preaching the Gospel. 3. For all that shall believe on him, through their word, that they may be one here, and eternally glorified with him in his Kingdom hereafter, John 17. whole Chapter.

5. Having ended his Prayer, he went with the eleven towards the Garden of Gethsemane, at the foot of Olivet, John 18.1. Luke 22.39.

6. Judas as it seems slip'd away when they rose from Supper, and went to his Complices in the City, who were ready to execute their wicked design. As our Saviour goes along with his

Disciples towards the Garden, he tells them they will be offen∣ded at his sufferings that night, and like Sheep will be scat∣tered, when they shall see him the Shepherd smitten. Yet not∣withstanding he intended to meet them again in Galilee. He foretels Peter again of his fall that night, which Peter seems to abhor, Mat. 26. from 31. to 36. Mark 14. from 27. to 32.

7. Being come to the Garden, he leaves eight of his Disciples behind, and takes only Peter, James and John with him, and charging them to watch and pray, he falls prostrate on his face, and prayeth to his Father, that, if he were willing, that Cup might pass from him. An Angel from Heaven is sent to strength∣en him: He comes to his Disciples, and finds them sleeping, and re∣proves them for it, and exhorts them again to watch and pray. He goes a second time and prayes more earnestly, being in an A∣gony, so that his sweat was as it were great drops of blood: Re∣turning to his Disciples he finds them asleep again. He went away a third time and prayed to the same effect as before, and coming to his Disciples, found them asleep again; then he bids them sleep on; for he that would betray him, was at hand, Mat. 26. from 36. to 47. Mark 14. from 32. to 43. Luke 22. from 39. to 47.

8. Judas immediately comes with a great band to take him, and betrayes him with a kiss. At Christs word they fall back to the Earth. He speaks to them to let his Disciples go. When they began to lay hands on him, Peter draws his sword, and laies about him, and smote off Malcus'es Ear. Christ rebukes him for his rashness, and heals the wound presently; declaring that he could have more then twelve Legions of Angels for his guard, if he would be forcibly rescued. His Disciples now fly and forsake him. He is apprehended. A young man that followed him escapes their hands, Mat. 26. from 47. to 57. Mark 14. from 43. to 53. Luke 22. from 47. to 54. John 18. from 2. to 12.

9. He is first brought before Annas, John 18. from 12. to 15.

10. Then before Caiaphas and the Sanbedrim. In the night Caiaphas examines him concerning his Doctrine and Disciples. An Officer of the High Priest strikes him with the palm of his hand. They seek false witnesses to accuse him; at last two came, who agreed not in their Testimony. The High Priest adjures him to

declare whether he were the Christ; he expresly saith he is, and they shall see him sit on the right hand of God, and coming in the Clouds of Heaven. Caiaphas at this rent his Cloaths, and he and the rest of the Bench pronounced him worthy to die as a Blasphemer. Then there were vile abuses put upon him in the High Priests house by the servants and others, by spitting upon him, blindfolding of him, smiting and mocking him, John 18.15, 16, 19. And from 20. to 24. Mat. 26. from 57. to 69. Mark 14. from 53. to 66. Luke 22. verse 54.63, 64, 65.

11. Peter having got into the High Priests Hall there denies him thrice, but upon Jesus's looking upon him, he goes out and be∣wailes it bitterly, Mat. 26. from 69. to the end. Mark 14. from 66. to the end. Luke 22. from 54. to 63. John 18. from 15. to 19. and from 25. to 28.

12. Friday* 1.73 Morning. The Elders and Chief Priests met to∣gether in Council again, and have Jesus brought before them. They ask him again whether he were the Messias, and the Son of God; He tells them he was; hereupon they judge him again a Blasphemer out of his own mouth, and lead him away bound to Pilate, Mat. 27.1, 2. Mark 15.1. Luke 22. from 66. to the end.

13. When they came to Pilates Palace they would not go in, lest they should be defiled. Pilate coming forth to them, they accuse Jesus before him of three things. 1. Of perverting the Na∣tion. 2. Of forbidding to pay Tribute to Caesar. 3. Of saying that himself was Christ a King. Our Saviour makes no reply to these apparently false accusations. Pilate bids them judge him according to their own Law. They reply they had not power to put any man to death. Pilate hereupon examines him himself, and asks him whether he were the King of the Jews? Our Savi∣our answers he was a King, but his Kingdom was not of this World: That he came into the World to bear witness to the truth. Pilate asks what is Truth? yet would not stay for an answer, but bringing Jesus out to the gate where the Jews stood, he professeth he found no fault in him. The Jews at this were more inraged, saying that he stirred up the People through all Jewry, even from Galilee to that place. Pilate hearing that he belonged to Galilee, sends him to Herod who was then in Jerusalem. Our Saviour would not work any Miracle before him, nor so much as vouch∣safe

him a word. Hereupon Herod and his attendants abuse him, and mock him, and array him in a gorgeous Robe, and so send him back to Pilate. Upon this occasion both the Gover∣nors were made friends, Mat. 27. from 11. to 15. Luke 23. from 1. to 13. Mark 15. from 2. to 6. John 18. from 28. to 39.

14. Being brought before Pilate again, he calls the Jews, and tells them that neither he nor Herod found any fault in him, he would therefore (to gratifie them) chastise him and so release him. Then it comes into his mind how he might release him without any chastisement at all. He makes therefore a motion to them to have Christ given them in honour of their Feast, and that they might be the more willing to it, he matched him with Barabbas, but they by the instigation of the Priests chose Barabbas, (though pressed three several times by Pilate to the contrary) and cry out that Jesus should be crucified. When Pilate saw that all this would not do, he orders Jesus to be soundly scourged, supposing that that lesser punishment would have pacified the rage of the Jews. The Soldiers hereupon strip him, scourge him, put a Crown of Thorns upon his Head, smite him and mock him. Pilate now shews him to the people thus cruelly used; they cry out Crucifie him, Crucifie him; for he made himself the Son of God. When Pilate heard that, he was more afraid, not knowing how Divine a Person Christ might be; therefore he examines him again concerning his original and parentage, but our Saviour gave him not a word. Pilate at this is offended, that he would not speak to him, who had such power over him. Christ answers, he could have no power over him, except it were permitted to him of his Father. This so wrought on Pilate that he now seeks more earnestly to release him; but the Jews cried out, if thou lettest this man go, thou art not Caesars friend; By that word he is vanquished. He sits now upon another Tribunal in open view, and has Jesus brought before him. He says to the Jews, behold your King. They scornfully reject him, saying they had no King but Caesar. Whilst he is upon the Bench, his Lady sends to him to have nothing to do with that just man. He calls for water and washes his hands before them, and declares he is innocent of the blood of this just person, and bids them look to it. They cry out, his blood be upon us, and upon our Children. Then he released

Barabbas, and condemned Jesus to be Crucified. Mat. 27. from 15. to 32. Mark 15. from 6. to 21. Luke 23. from 13. to 26. John 18.39. and 40. John 19. from 1. to 17.

15. Judas repenting, brings back the money and casts it in the Temple, and so goes and hangs himself. With the Money a Potters field is bought, as was foretold by the Prophet Zachary, Mat 27. from 3. to 11.

16. They now lead forth our Saviour to Crucifie him; Simon of Cyrene is forced to help him to bear his Cross. Two Thieves are led forth to be Crucified with him. A great many people follow him, and several women, lamenting him, to whom he foretells the misery that should come on them and their Chil∣dren. When they were come to the place of execution, they gave him a bitter portion of wine mingled with Myrrh, which having tasted, he refused to drink. They strip him of his cloaths, and lift him up on the Cross, placing him between two Malefactors. He prayes, Father forgive them, they know not what they do. Pilate caused a superscription to be written in Hebrew, Greek, and Latine, This is Jesus of Nazareth King of the Jews. Not long after he was fastned to the Cross, a wonderful prodigious darkness began, and continued till three in the afternoon. The Souldiers divide his Garments, and cast lots for his seamless Coat. They that passed by reviled him. The Chief Priest and Rulers mocked him, saying he saved others, himself he cannot save. The Soldiers also did the same, off••ring him vinegar. One of the Thieves also cast the same in his Teeth, but the other rebukes him for it, and prayes unto Christ to remember him when he came into his Kingdom. His Mother standing by the Cross is commended by him to Jehu's care, about three of the Clock he cries out, Eli, Eli, Lamasabacthani. The Jews scoffingly say, he calls for Elias to help him. He then said he thirsted. They that stood by gave him vinegar, which having tasted, he said it is finished, then crying with a loud voice, he said Father into thy hands I commend my Spirit, and bowing his head he gave up the Ghost. The Centurion seeing these things glorified God, saying, certainly this was a Righteous man, truly this was the Son of God. Imme∣diately upon his death four Prodigious things ensued. 1. The rend∣ing of the Veil of the Temple. 2. An Earthquake. 3. The rending of the Rocks. 4. The graves were opened. The Centurion and

people return to the City much affected. Towards the evening the Jews besought Pilate, that the legs of the Crucified persons might be broken to hasten their death, that so they might be removed, which being granted, the leggs of the two Thieves were broken, but not of Jesus, being already dead, yet a Soldier with a Spear pierced his side, out of which came blood and water, Mat. 27. from 31. to 57. Mark 15. from 20. to 42. Luke 23. from 29. to 50. John 19. from 16. to 38.

17. Joseph of Arimathea begs his body of Pilate, and he and Nicodemus wrap it in fine linnen, with spices, and lay it in Jo∣sephs new Sepulchre, hewn out of a Rock in a Garden. They roll a stone to the door of the Sepulchre. Mary Magdalen and other Religious women observed where his body was laid, and went, and prepared Spices and Oyntments, purposing more ex∣actly to embalm him when the Sabbath was over. The Chief Priest desired Pilate that the Sepulchre may be secured. Here∣upon a Guard is set upon it, and the Stone sealed with the pub∣lick Seal, Mat. 27. from 57. to the end, Mark 15. from 42. to the end. Luke 23. from 50. to the end. John 19. from 38. to the end.

SECT. V. Of our Saviours Death and Burial.

WE have now presented you with a short view of our Sa∣viours Life, as also with the History of his Death. Touching which, these things are further to be taken notice of.

1. That the promised Messias was to suffer according to the predictions that went before of him. Esay. 53.4, 5. Surely he hath born our Griefs, and carried our Sorrows, yet we did esteem him stricken, smitten of God, and afflicted. He was wounded for our transgressions, he was bruised for our iniquities, the chastise∣ment of our Peace was upon him, and with his stripes we are heal∣ed. Mark 9.12. And he answered, and told them, how it is written of the Son of man, that he must suffer many things, and

be set at naught, 1 Pet. 1.11. Searching what manner of time the Spirit of Christ, which was in them did signifie, when it testi∣stified beforehand the Sufferings of Christ and the Glory that should follow. Luke 24.26. Ought not Christ to have suffered these things and to enter into his Glory? verse 46. Thus it is written and thus it behoveth Christ to suffer, and to rise from the dead the third day. Acts 26.22, 23. Having obtained help of God, I con∣tinue unto this day witnessing both to small and great, saying none other things then those which the Prophets and Moses did say should come. That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the People, and to the Gentiles.

2. As his Sufferings in the general were foretold, so that he should Suffer Death was also particularly determined. God had in his all-wise Council determined, that his Son should die for the sins of men. The Serpent was to bruise the heel of the Womans Seed, and the same seed, viz. Christ to bruise his head, Gen. 3.15. And Acts 4.27, 28. For of a truth against thy holy Child Jesus, whom thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together, for to do whatsoever thy Council had determined before to be done.

3. His suffering Death was typified, 1. By the Paschal Lamb slain. 2. By the brazen Serpent lifted up, John 3.14. 3. By the daily Sacrifices, which intimated, that without the shedding the blood of the Messias there could be no remission of sins.

Let us now consider in the next place how our Saviour Suffer∣ed. The ancient Creed sayes, He suffered under Pontius Pilate.* 1.74 But who was this Pilate? Pilate was a Roman, sent by Tiberius the Emperor to be Governor of Judea. About sixty years before our Saviours birth, the Jews by Pompey the Great were made tributary to the Romans. For though during the life of Hircanus the High Priest, and the Reign of Herod and his Son Archilaus, the Ro∣man State suffered the Jews to be Governed by their own Laws and Governors, yet when Archilaus was banished by Augustus they received their Governors from the Roman Emperors, being made a part of the province of Syria. Pilate therefore was Pro∣curator of Judea at this time, and under the President of Syria was furnished with power of Life and Death. The Chief Priests and Elders, though they condemned our Saviour in their own

Council as guilty of death, yet could not put him to death, the power of Life and Death being at this time out of their hands. Therefore they bring him before Pilate and vehemently accuse him before him. Pilate saw plainly that it was for envy that they thus ac∣cused him, Mat. 27.18. For when he had examined him he found no fault in him touching those things whereof they accused him. Three times did he challenge the Jews to shew what evil he had done. Three times did he profess that he found no cause of death in him. His own wife sent to him this Message, Have thou nothing to do with that Just Man. And when he heard that our Saviour declared himself to be the Son of God, He was then more afraid. Yet at last through the vehement clamor and im∣portunity of the Jews, (who told him, if he spared him he was not Caesars friend (He was prevailed upon (even against the light of his own Conscience) to condemn him to be Crucified. The Historians of those times acquaint us that this Pilate was a very vile Person. That he was a man of a high, rough and untractable Spirit; that he brought the Bucklers stamped with the picture of Caesar into Jerusalem (which was an abomination to the Jews,) and would not for all their intreaties remove them, till commanded by Caesar. After that he Seized on the Corban or Sacred Treasury, and spent it upon an Aquaeduct; nor could all their importunate Petitions divert his intentions. When the Gali∣leans came up to Jerusalem to worship God at his own Temple, he mingled their blood with their Sacrifies, as we read, Luke 13.1. And being a notorious wretch he was afraid of being accu∣sed at Rome, for the insolencies and rapines of his Government, and therefore to content the people, he released Barabbas unto them, and delivered Jesus to be Crucified. But though herein he acted against all principles of Honesty and Justice, yet he was an instrument of fulfilling the determinate Council of God. For the promised Messias (who was to die for our sins) was to be crucified and to suffer upon the cross. This was typified by the brasen Serpent,* 1.75 Numb. 21.9. and Joh. 3.14. As Moses lifted up the Serpent in the Wilderness: even so must the Son of man be lifted up: This also was Prophesied of our Saviour, Psal. 22.16. They pierced my hands and feet. And Zech. 12 10. They shall look on me whom they have pierced.

Now our Saviour was actually condemned and delivered up to that kind of death by Pilate, who gave sentence it should be as

the Jews required; and they required he should be Crucified.

There are three things observable concerning Crucifixion.

1. 'Twas a painful death. The hands, and feet (which of all parts of the body are most nervous, and consequently most sensible) were pierced through with nailes, which caused a lin∣gring and tormenting death.

2. 'Twas an ignominious* 1.76 death; and therefore among the Romans inflicted upon their Slaves and fugitives.

3. A cursed death, as 'tis written, Deut. 21.13. Cursed is every one that hangeth on a tree. Having premised these things let us now consider what are the instructions we should learn from this Article, that our Saviour was Crucified.

1. Christ hath hereby redeemed us from the curse of the Law, being made a curse for us, Gal. 3.13. that is, he hath indured that most shameful death of the Cross which was accounted ac∣cursed, and inglorious.

2. Christ hath blotted out the hand-writing of Ordinances that was against us, and taken it out of the way, nailing it to his Cross. One ancient custome (as they tell us) of Cancelling Bonds was by striking a nail through the writing. Our Saviours Crucifixion hath done this for us.

3. Seeing Christ was Crucified for us, we should in imitation thereof labour to Crucifie sin in our selves. Our old man must be Crucified, that the body of sin may be destroyed. We must re∣member that those that are Christs must crucifie the flesh with its affections and lusts. Gal. 5.24.

4. We should often meditate on the bitter Cup our Saviour drank, and on those nails that pierced his hands and feet; that so we may be the more ready and willing to suffer for him. We should consider how he humbled himself and became obedient unto death, even the death of the Cross, teaching us thereby to hum∣ble our selves, and with patience to bear the lowest condition for his sake; and to imitate him who for the joy that was set before him, endured the Cross, and despised the shame.

We come now to the next word in the Creed, viz. He Dyed. Our Saviour was not only nailed to the Cross but died thereon. He suffered upon the Cross a dissolution, and died a true and proper death.* 1.77 He died for our sins according to the Scrip∣tures,

1 Cor. 15.3. He was cut off from the Land of the Living, Isa. 53.7, 8, 10. and made his Soul (that is, his life) an of∣fering for sin. He said, Father into thy hands I commend my Spirit, and having said so he gave up the ghost, Luke 23.26.

'Tis true, Christ did voluntarily die; for he saith, no man ta∣keth away my life from me, but I lay it down of my self, John 10.18. That is, He laid not down his life by a necessary compulsion, but by a voluntary election. He took upon him a necessity of dy∣ing for our benefit. But the Jews were the causes of his death, and by wicked bands crucified him, Acts 2.23. and slew him and hanged him on a tree, Acts 5.30. They are truly said to have done it, because by their incessant importunity they prevailed with Pilate to do it. Our Saviour therefore being truly put to death and suffering a real dissolution, let us consider what union was dissolved by his death and what continued. In Christ there were two different substantial unions. One of the parts of his humane nature, each to other, (in which his humanity consisted, and by which he was truly man;) the other of his natures divine and humane, by which it came to pass that he was both God and Man in the same person. Now the union of the parts of his humane nature was dissolved on the Cross, and a real separa∣tion made between his Soul and Body. But yet there was no disunion of either of them from his Deity. The union of the na∣tures remained still, nor was the Soul or Body (though separated one from the other) separated from the Divinity, but still re∣mained united unto it.

When he cried out My God, My God, why hast thou forsaken me? it intimates no more but that he was bereft of those joys and com∣forts from the Deity which were necessary to asswage the bitterness of his present Agony. Having thus shewed that our Saviour did really die. Let us now inquire why it was needful he should die. 'Twas requisite for these reasons.

1. That the new Covenant or Testament might be ratified by his blood. Where a Testament is, there must needs be the death of the Testator, Heb. 9.16.

2. That he might perform that part of his Priestly Office which required the shedding of his blood. For without shedding of blood there is no remission, Heb. 9.22. Therefore Christ our Passeover must be Sacrificed for us, 1 Cor. 5.7.

3. If he would redeem us, he must give himself a ransom for us, 1 Pet. 1.18, 19. For we being enemies could not be re∣conciled to God but by the death of his Son, Col. 1.21. And by his death he hath destroyed him that had the power of death, that is, the Devil, Heb. 2.15. By his death was our redemption wrought, as by the price that was paid, as by the atonement which was made, as by the full satisfaction that was given, that God might be reconciled to us, who was before offended with us.

* 1.78Thus we have seen what our Saviour died on the Cross. And as he really died by the separation of his Soul from his Body, so his body was carried and laid up in a Sepulchre, hewn out of the Rock in which never man was before laid. This the Evan∣gelists do sufficiently testify. Now that the Messias was to be buried was typified by Jonas, who was three dayes and three nights in the Whales belly. And accordingly the Son of Man was to be three days and three nights in the heart of the earth,* 1.79 Mat. 12.40. The Psalmist intimates as much Psal. 16.9. My flesh shall rest in hope, for thou wilt not leave my Soul in Hell,(a) 1.80 nor suffer thine holy one to see corruption, Isay. 53.9. He was cut off out of the land of the living. He made his Grave with the wicked and with the rich in his death, Christ being put to death, his body was by Joseph of A∣rimathea begged of Pilate, and by him and Nico∣demus (one of their great Council) taken down and wound in fine linnen with spices (as the man∣ner of the Jews was to bury) and laid in a new Sepulchre in a Gar∣den nigh the place of his execution, and a great stone rolled to the door of the Sepulchre, Matth. 27.60. Thus the design of the Jews made his Grave with the wicked, intending he should be buried with them who were crucified with him. But the design of Heaven placed him with the rich in his death, and caused a Councellor and a Ruler of the Jews to bury him. So that we may interpret that place of Isaiah thus, He was buried nigh to the wicked, yet with the rich when he was dead. Our Saviour notwithstanding the malice of the Jews being thus honourably buried. The Chief Priests desired of Pilate, that the Sepulchre might be made sure, lest his Disciples should steal him away. which was accordingly done, the Stone being sealed with the

publick Seal, and then a watch was set upon the Sepulchre.

We come now to consider what improvement we are to make of this Article.

1. Then seeing Christ did really die and was buried, let us te∣stifie our communion with him in his death, by dying unto Sin.

2. In his Burial, by the burial of the old man.

3. In his Resurrection, by rising unto newness of life. This the Apostle hints to us as our duty, Rom. 6.4. Therefore we are buried with him by Baptism into death: that like as Christ was rai∣sed up from the dead by the glory of the Father, even so we also should walk in newness of life.

SECT. VI. Of that Article in the Creed.* 1.81 He descended into Hell.

AFter Christs Crucifixion, Death, and Burial, the Creed sub∣joyns He descended into Hell. In treating of which I must in the first place suggest this, that this Article of Christs descent into Hell was not in the antient Creeds. 'Tis not found in the Rules of Faith delivered by Irenaeus. lib. 1. c. 2. by Origen. lib. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Tertullian, Adversus Prax. cap. 2. 'Tis not in those Creeds that were made by the Councils as explications of this Creed; particularly not in the Nicene, where the words are these, He was Crucified for us under Pontius Pilate, He suffered and was buried, and the third day he rose again according to the Scriptures. It was not in the Roman, or any of the Oriental Creeds. This being premised we come to consider this Article, which cannot with any shew of reason be understood of Christs Divine nature, which is every where present, and cannot be said either to ascend or descend. It must therefore be understood of his humane nature. And here it will be needful to enquire whether it be to be understood of his Soul or of his Body. If it be to be understood of his Soul, it must be meant either Metaphorically

or really. Some understand it Metaphorically, and so by Christs descent into Hell they understand those inexpressible sufferings of his Soul,a 1.82 (which of all his sufferings, were the most grievous) by which he felt the wrath of God in his Soul for our sins. But these sufferings were all antecedent to his death, he having suffered part of them in the Garden, and part on the Cross, and all be∣fore he commended his Spirit into the hands of his Father, and said it is finished and gave up the ghost. But the descent into Hell (as it now standeth in the Creed) seems to signifie some∣thing done after his death. Besides, the torments of the damned are surely such as these, 1. Remorse of Conscience or the never∣dying worm. 2. A bitter sence of an utter rejection from the fa¦vour of God. 3. Despair of ever being eased of that unsupportable misery; Now certainly none of these could befall our Saviour. He did not endure so much as for a moment any of the Hellish torments. Therefore surely in this sense Christs Soul did not de∣scend into Hell. Others hold that Christs Soul did really and by a local motion descend into Hell. This they pretend. 1. To prove and that from three places of Scripture. And 2. To assign the ends for which he did thus descend. We shall examine both. First They say, that though these words are not formally expres∣sed in the Scriptures, that Christ descended into Hell, yet they are contained virtually in them, which they will prove. 1. From Eph. 4.9. Now that he ascended, what is it but that he also de∣scended, first into the lower parts of the earth? by which they under∣stand Hell. For answer, by the lower parts of the earth, I hum∣bly conceive is meant, the earth it self, which is the lowest part of the World, as Heaven is the highest. For before Christ could ascend unto Heaven, it was necessary he should descend to the Earth by his incarnation, but there was no necessity of his de∣scending into Hell. And further, the Grave may be called one of the lower parts of the earth in opposition to the surface or upper part of it, on which we live. And this is all that seems to be meant in this place. 2. They pretend to prove it from 1 Pet. 3.19. where 'tis said, that Christ being put to death in his humane nature, was quickned or raised up again by the power of his Spirit or God-head, by which he preached to the Spirits in Prison, whence they infer that he descended into Hell to preach to the Spirits there in torments. Answer, From these words it

appeareth. 1. That Christ preached in the dayes of Noah by the same Spirit, by the vertue and power of which, he was raised from the dead. But that Spirit was not his Soul but something of a greater power. 2. those to whom he preached were disobe∣dient all that time, the long-suffering of God waited for their re∣pentance and return, while the Ark was preparing. And 3. Their Souls or Spirits, for their disobedience, are now in Hell, and for refusing of that mercy that was offered to them by the preaching of Christ. 'Tis true indeed, this was not performed by an immediate act of the Son of God, as if he had personally appeared on earth and actually preached to the old world, but it was performed by the Ministry of Noah (who was guided and inspired by his Spirit) and accordingly is called a preacher of Righteousness, 2 Pet. 2.5. The third place they alledge for the maintenance of their opinion is, Acts 2.25, 26, 27, (a place that relates to Psal. 16.10.) Thou wilt not leave my Soul in Hell, &c. Therefore (say they) surely Christs Soul did locally descend into Hell. I Answer, Soul is sometimes taken properly only for the Soul or Spirit of a man, sometimes improperly, for the whole person as Acts 27.37. We were in the Ship two hundred three∣score and sixteen Souls. Sometimes the Hebrew word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nephesh, which signifies a Soul, doth also signifie a dead body, as Levit. 19.28. Ye shall not make any cuttings in your flesh for the dead, Levit. 21. v. 1. There shall none be defiled for the dead among his people, Numb. 6.6. All the days that he separateth himself unto the Lord, he shall come at no dead body. In all which places the word rendred here the dead or dead body is Nephesh. And Anima is used pro cadavere, in Virgils Aeneiad. 3. animamque Sepul∣chro condimus. And as the word Nephesh sometimes signifies a dead body and might have been so rendred in Psal. 16.8. so the word Sheol there rendred Hell does also sometimes signifie the grave. As Psal. 55. v. 15 Let death seise upon them, and let them go down quick into Hell: Psal. 141.7. Our bones are scattered at the graves mouth, where the word Sheol signifies the grave and not a place or receptacle of Souls under the earth. And let this be further considered that these words are to be un∣derstood only of Christs Resurrection (as appears plainly by the Apostles drift, v. 31.) and prove not at all the deliverance of his Soul out of Hell, but of his body from the Grave. And if the

words instead of, [Thou wilt not leave my Soul in Hell,] had been rendred thus (as the Hebrew words, as we have shewn, will well bear) thou wilt not leave my dead body in the Grave, nor suffer thine holy one to see Corruption, there had been no pretence to alledge this place to prove Christs descent into Hell. Having thus examined their Scripture-grounds for this Doctrine, I come now to consider the ends assigned by them, why our Saviour should thus descend. And those are two,

1. Some hold that he descended into Hell to deliver the Souls of the Patriarchs detained till then (as they sup∣pose) in limbo Patrum, that is, in an out-skirt, or outward region* 1.83 of Hell, where they suffered no pain indeed, yet wanted the joys of heaven. I Answer, There is no ground to believe that the Souls of the Patriarchs or other Righte∣ous Persons, that died before the coming of Christ, were kept in any place below, which can be called hell or limbus Patrum. Abraham's bosom surely was in the Heavens above, far from any region where the Devil, and his Angels were. Elias was carried up in a Chariot to Heaven; and our Saviour sayes, Many shall come from the East and West, and shall sit down with Abraham, Isaac and Ja∣cob in the Kingdom of Heaven, Matth. 8.11. And surely the Kingdom of Heaven is no region of Hell. This also must be remembred, that Christs death was efficaci∣cous for the Salvation of Believers before his coming as well as since, he being a Lamb slain (in the decree of God) from the beginning. And there∣fore no necessity to place the Patriarchs in limbo, our Saviour ha∣ving by his Allsufficient merits, and intercession provided a better place for them.

2. Others say that the end of our Saviours descent into Hell was to triumph over Satan, and all the powers below, within their own dominions. And the places of Scripture they bring to prove it are Col. 2.14 15 He blotted out the hand-writing of Ordinances that was against us, which was contrary to us, and took it out of

the way, nailing it to his Cross: And having spoiled Principalities and Powers he made a shew of them openly, triumphing over them in it. And Ephes. 4.8. Wherefore he saith, when he ascended up on High, he led Captivity Captive and gave gifts unto men. I Answer. From these two places of Scripture no more can be proved than this, that Christ triumphed over Principalities and Powers at his death upon the Cross, and led Captivity Captive at his ascen∣sion into Heaven. And if the places be well weighed, I believe they will be so far from proving that Christ descended into Hell to triumph there, that they will appear more proper to perswade the contrary. For why shoud he go to Hell to triumph over them, over whom he had triumphed on the Cross? And why should he go to Captive that Captivity then, which he was to lead Captive when he ascended into Heaven? And further, in vain shall we pretend that Christ descended into Hell to lead Captivity Captive if we withal maintain, that when he descended thither, he brought none away that were Captive there. And for his triumphing over his enemies in Hell, surely the Prophet David intended no such thing when he said, Acts 2.26, 27. Therefore did my heart rejoyce and my tongue was glad because thou wilt not leave my Soul in Hell. He speaks of it as a matter of joy and gladness, as a matter of great benefit not to be left there. But can it be accounted a benefit or matter of joy to any one not to be left or permitted to stay in that place to which he came pur∣posely that he might triumph over his adversaries, whom he had conquered? surely no. So that there seems not to be any suf∣ficient ground to assign either of these for the ends of his suppo∣sed descent. But to come closer to the matter, none need trou∣ble themselves to find out ends why our Saviour should descend thither, seeing there is no express place in the Scripture where the Holy Ghost sayes, that Christ did descend into Hell, the place of the damned. The four Evangelists that wrote the History of our Saviour make no mention of his going to any such place. The Apostle Paul. 1 Cor. 15.1, 2. mentions Christs Death, Bu∣rial, and Resurrection, but not a word of his descent into Hell. This was no part of the Gospel which Paul Preached. And for the further clearing of this matter, let us consider these things. 1. His God-head could not descend, being every where present as we said before. 2. His Body was laid in the Grave.

3. His Soul went not to Hell, but immediately to Paradise the place of joy and bliss, Luke 23.43. This day (sayes our Savi∣our to the penitent Thief) shalt thou be with me in Paradise. These things being premised I see not that this article of Christs de∣scent can be understood of his Soul either metaphorically or really. Others therfore understood it of his body. And here also is some difference. For some by Christs descending into Hell understand only his burial, because in those Creeds where this Article of Christs descent was expressed, there is no mention of his Burial, but it is wholly omitted. Thus the Athanasian Creed, who suffered for our Salvation, descended into Hell, rose again the third day from the Dead. And Ruffinus tells us, that though the Oriental and Roman Creeds had not these words in them, that Christ descended into Hell, yet they had the sense of them in the word Buried. By which it appears that the first intention of putting these words into the Creed was to express the burial of our Saviour, and the descent of his body 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.84 into an invisible place, namely, the Grave. The Aquileian Creed is the first that we read of, that mentioned both his burial and descent into Hell: But Ruffinus thinks they intended by both expressions one and the same thing, though others by mistake (as it seems) did from the latter ex∣pression conclude that our Saviours Soul did actually and locally descend into Hell. But we have shewed before what little ground there is for that opinion. But there are some, who by Christs descent into Hell, will not allow, should be meant his burial only; for then (say they) there will be a tautology in the Creed, which that in so short a symbol the composers of it would be guilty of, is hard to imagine. Others therefore to obviate that objection say, by his descent into Hell is not to be understood his burial, but his continuance under the power of death for some time, though it was very short. For death had no long dominion over him, Rom. 6.9. This I acknowledg to be a true and safe sense. But that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie a permansion or continuance for some time in the state of the dead, does not to me appear. However let every pious and judicious person follow his own Judgment here∣in, especially seeing, as the learned Vossius tells us, The Fathers did not hold this descent of Christ into Hell for an Article of Faith. Patres hoc dogma de descensu animae Christi non habuere pro capite, sive (ut nunc loqui solemus) pro articulo fidei. Ʋnde id videas

prope in omnibus symbolis omitti: ut in ipsius synodi Nicenae sym∣bolo: ubi profecto non praeteriissent, si dogma hoc agnovissent. Quippe eo nihil magis valuisset ad refellendum Arrium, siquidem is negabat Christum habuisse animam, ac Divinitatem ei pro anima fuisse, ai∣ebat. Nec hujus meminit confessio fidei synodi Illyricae nec memi∣nere Concilia duo Occumenica Constantinopolitanum, & Chalcedo∣nense. Sic ergo statuimus Orientales per descensum Christi ad in∣feros primitus intellexisse, id quod Occidentales vocarunt Sepul∣turam: Et errore quodam factum esse, ut cum prius qui unum di∣cerent, alterum praeterirent, ambo postea caeperint conjungi. Sa∣ne temporibus Ruffini, id est, circa annum quadringentesimum ipsa ecclesia Romana erat contenta meminisse solius sepulturae. Aqui∣leiensis vero Ecclesia habuit quidem utrumque in symbolo suo, sed si ex Ruffini mente judicandum, unum idemque ambobus signifi∣cari arbitrabatur. Ruffini verba in expositione symboli haec sunt. Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum, descendit ad inferna sed neque Orientis in Ecclesiis habe∣tur hic sermo. Vis tamen verbi eadem videtur esse in eo quod sepultus est. Errore etiam illa duo conjungi judicium est doctissimi Schindleri, sic in Lexico suo scribentis in voce Sheol. Sheol signi∣ficat Sepulchrum. Gen. 44.29. deducetis canos meos (i. e. ca∣nitiem meam, vel me canum ex senectute) in Sheol, id est, in ter∣ram, quatenus est mortuorum receptaculum 1 Reg. 2. v. 6. 9. Ne∣que sinito canitiem ejus descendere cum pace 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ubi Gehennam non possumus intelligere, nec enim hec poena a Judice terreno in∣fligitur sed plane sign atur Sepulchrum, statusque mortuorum.

SECT. VII. Of our Saviours Resurrection.* 1.85

OUr blessed Lord and Saviour (as we have shewed) was cru∣cified, put to death and buried. We come now to shew that the third day after his burial, He rose again from the Dead. And here several particulars will fall under our consideration. 1. We shall shew That it was prophesied of the Messias that he should rise from the dead. 2. That Jesus our Lord did so rise as

was foretold. 3. We shall produce the proofs of his Resurrection. 4. We shall shew the principal cause of his Resurrection. 5. The time 6. The ends for which he arose. I begin with the First, namely, that Christs Resurrection was prophesied of and foretold. And this may appear from Acts 2.31. Where the Apostle shews us that David seeing this before, spake of the Resurrection of Christ; that his Soul was not left in Hell, neither did his flesh see corruption. Christ himself did foretell it, Mat. 17.22.23. The Son of man shall be betrayed into the hands of men, and they shall kill him, and the third day he shall be raised again. And John 2.19. De∣stroy this Temple (viz. of my Body) and in three days I will raise it up. Christ had so plainly and so often foretold his Resurrecti∣on that the Chief Priests and Pharisees could say to Pilate, Sir, we remember that this Deceiver said while he was yet alive, after three days I will rise again. And the Apostle Paul professes, Acts 26.23. that he said no other things then what Moses and the Prophets did say should come, viz. that Christ should suffer and that he should rise from the Dead. And as Christs Resurrection was prophe∣sied of, so it was typified and prefigured. 1. By Isaac, Gen. 22. who was bound, and laid on the Altar, and as good as dead in his Fathers account, yet Abraham received him from the dead again in a figure, Heb. 11.19. that is, in a figure of Christs Resurrection. 2. By Jonas, Matth. 12.40. as Jonas was three days and three nights in the Whales belly, so shall the Son of man be three dayes and three nights in the heart of the earth. 2. Je∣sus Christ our Lord did so rise as was foretold. The Lord of Life was buried on that day on which he was Cruci∣fied; and his body was in the grave some part of that day, and all the next day, and some part of the day following. And very early on the first day of the week he arose. The Apo∣stles to whom he shewed himself alive after his passion by ma∣ny infallible proofs gave witness of his Resurrection, Acts 1.3. He being seen of them forty days, and speaking of the things, pertaining to the Kingdom of God. And our Saviour himself after his Resurrection, said to his Apostles, Luke 24.39, 40. Behold my hands and my feet, that it is I my self, handle me and see, for a Spirit hath not flesh and bones, as ye see me have; and when he had thus spoken, he shewed them his hands and his feet. 3. For a further proof of his Resurrection, let us consider the manner

of it, and his several Appearings after it. 1. Very early on the first day of the week with a great Earthquake our Lord arose, and an Angel descending rolled away the stone, and sate thereon. The watchmen are frighted away. 2. Mary Magdalen, Joanna, Mary the mother of James with others, come to the Sepulchre with spices prepared to embalm him. The Angel speaks to them not to be affraid, but to come and see where Jesus had been laid, but was now risen. He bids them go tell his Disciples that in Galilee they should see him. 3. The women go and tell the same to the Dis∣ciples, but their words seemed to them as idle tales. 4. Peter and John run to the Sepulchre and see the linnen cloaths in which Jesus was wrapped; but his body was not there. They return home wondring: but Mary Magdalen still stayed there weeping, and looking back she saw Jesus; yet thought it had been the Gardner, but upon his speaking to her she discerned that it was He. This was his first appearing after his Resurrection.* 1.86 She goes to imbrace his feet, which he forbids, but sends her to tell his Disciples, (whom he calls his Brethren;) which she accor∣dingly does, but they believe her not. The other women run to the Sepulchre to try if they likewise could see him; and being there told by the Angel that he was risen, Christ meets them in the way and sayes All-Hail, and sends them to his Brethren to tell them they should meet him in Galilee.* 1.87 This is his second appearing. The affrighted watchmen who had fled into the Ci∣ty and had acquainted the Chief Priests with all that had hap∣ned, have money given them to say that his Disciples stole him a∣way while we slept. But how miserable a fiction was this? For if they had stoln his body away, (which yet they did not) could they have put life into it?* 1.88 And we see our Saviour is alive again. His third appearing was to the Disciples that were go∣ing to Emaus. His fourth was to Simon Peter.* 1.89 His fifth appear∣ing was to his Disciples met together, Thomas being absent.* 1.90 Here he shews them his pierced hands and side,* 1.91 and eats a piece of a broiled fish and an honey-comb with them; bids them tarry at Jerusalem till the gifts of the Holy Ghost should be poured forth upon them. He gives them a new Commission, and breaths on them, saying, Receive ye the Holy Ghost; adding, whose sins ye remit they are remitted, and whose sins ye retain, they are retained. Thus he appeared five times on the day of his Resurrection. His

sixth appearing was to his Disciples on the eighth day after his Re∣surrection,* 1.92 being the first day of the Week, Thomas being pre∣sent, whom he condescends so far to satisfie, that he cries out, my Lord and my God.* 1.93 His seventh appearing was to several of his Disciples at the Sea of Tyberias, as they were fishing; he helpeth them to a great draught of Fish (having before caught nothing) whereby they knew him. Peter casts himself into the Sea to swim unto him. The other Disciples come to him by boat. He eats with them bread and fish. He asks Peter thrice whether he loved him, and commands him to feed his Sheep. He foretelleth him of his future sufferings, and reproves him for his Question concern∣ing John.* 1.94 His eighth appearing was on a Mountain in Galilee to above five hundred at once. Where he gives commission to his Disciples to go, and teach all Nations, and baptize the Converted. And promises that not only many shall be converted to the Faith, but that miraculous gifts of the Holy-Ghost shall be conferred on them that believe, as casting out Devils, speaking with tongues, &c. and that he will be with them and their successors to the end of the World.* 1.95 His ninth appearing was to James. His tenth and last was on the fortieth day after his Resurrection;* 1.96 At which time having commanded them to wait at Jerusalem for the descending of the Holy Ghost upon them, and answered their question, whe∣ther he would restore the Kingdom to Israel at that time or no, He led them forth to Mount Olivet, and there lifting up his hands, and blessing them, he was carried up into Heaven, a Cloud receiving him out of their sight. Two Angels appearing to them, assure them that he will so come to Judgment as they had seen him go to Heaven. And thus much for our Saviours several appearings after his Resurrection.

Fourthly, Let us consider how our Saviour arose. The prin∣cipal cause of his Resurrection was God himself. For no other power then that which is Omnipotent can raise the dead, as the Apostle intimates, Acts 2.32. This Jesus hath God raised up, Eph. 1.19, 20. according to the working of his mighty power, which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places. This great work is attributed to the Father, but not to him alone; For to whomsoever that infinite power doth belong, by which Christ was raised; That Person must be acknowledged to have raised him.

The Son of God therefore being of the same essence and conse∣quently of the same power with the Father, and the same being true also of the Holy Ghost, we must accordingly acknowledge that the Father, Son, and Holy Ghost raised up Christ from the dead. John 2.19, 21. Jesus said unto them, destroy this Tem∣ple and in three-days I will raise it up, he spake of the temple of his body So that not only God the Father raised the Son, but also God the Son raised himself, by the power of his Divinity, which was never sepa∣rated after his incarnation either from his Body or his Soul.

5. Let us consider the time when he arose, viz. on the third day from his passion. This was foretold of the Messias not only that he should rise again, but that he should arise the third day after his death, it was typified by Jonas as we shewed before. Our Saviour did rise properly on the third day after his death; and he was three days and three nights in the heart of the earth, synecdochically the whole time or space of three dayes being put for a part of it. Our Saviour rose the first day of the Week: and his Resurrection being so eminent a declaration, that he had fully accomplished the work of our Redemption, from thence the Sabbath was changed to that day. Acts 20.7. And upon the first day of the Week, when the Disciples came together to break bread, Paul preached unto them. 1 Cor. 16.1. As I have Or∣dained in the Churches of Galatia so do ye. Ʋpon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. He or∣dains that their Collections for the poor Saints and oblations should be on that day. And St. John sayes Rev. 1.10. I was in the Spirit on the Lords day. Thus the observation of the se∣venth day of the week, which the Jews kept, did cease and was buried with our Saviour. And the observation of that day on which the Son of God rose, by the practice of the blessed Apostles was transmitted to the Church of God, and so hath continued in all ages of the Church ever since. As God spake by Moses to the Israelites, Exodus 31.13. Verily my Sabbaths ye shall keep, for it is a sign between me and you. viz. that you profess your selves to be my people in an especial manner. So they that belong to the Church of Christ are known by observing the first day of the week, on which he arose, and by this mark (among o∣thers) are distinguished from such who own not Christ nor his Gospel.

6. And lastly, Let us consider the ends for which Christ arose? And those were such as these, 1. for our justification. Rom. 4.25. He was delivered for our offences and rose again for our justi∣fication. 2. To assure us of our resurrection. If Christs body had not been raised, how could we have expected the Resurrecti∣on of our bodies? The Resurrection of the members depends upon the Resurrection of the Head. 2 Cor. 4.14. 3. That he might be declared to be the Son of God with power, Rom. 1.4. by his Resurrection from the dead. Therefore says the Apostle, Acts 13.32.33. We declare unto you glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same unto us their Children, in that he hath raised up Jesus again, as it is also written in the second Psalm. Thou art my Son, this day have I begotten thee. Christ was the Son of God before, but then he appeared so to be against all contradiction. For he arose by his own divine power, which no meer man ever did or shall do. 4. He rose again to encourage us firmly to believe in him as a most perfect Redeemer. Our Surety is released and set free, therefore Gods Justice is satisfied, and so we are begotten unto a lively hope of eternal life by the Resurrection of Jesus Christ from the Dead, 1 Pet. 1.3. 5. By his Resurrection he hath shewed us how we ought to imitate him and to rise from the death of Sin to the life of Grace. This the Apostle intimates to us, Rom. 6.4. Therefore we are buried with him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father; even so we also should walk in newness of life. Let us consider therefore and seriously examine our selves whether we be risen with Christ or no? Are our affections set on things above? Acts 3.2. Do we delight in the Ordinances of God? (They that have a spiritual life will delight in that food whereby that spiritual life is maintained.) Do we delight in communion with God, and exercise our selves in frequent meditation and the believing views of the Glory of the other life? Those who are risen with Christ seek the things that are above.

SECT. VIII. Of our Saviours Ascension and sitting on Gods right Hand.* 1.97

THe words of the Creed are these. He ascended into Heaven, and sitteth on the right hand of God the Father Almighty. In treating of this Article I shall first shew that the promised Messias was to ascend into Heaven. 2. That our Jesus did really and truly ascend thither. 3. I shall shew what Heaven it was he ascended into. 4. The reasons of his Ascension. 5. The time when he ascended. 6. The place from whence he ascended.

I begin with the First, namely, that the promised Messias was to ascend into Heaven. This was typified of him by the High Priests going once a year into the Holy of Holies, Heb. 9.11. which was a type of Heaven. The High Priest when he had slain the Sacrifice, did with the blood thereof enter into the Holy of Holies. So the Messias having offered up himself a Sacrifice to God for us with his own blood, went into the Holy of Holies, viz. into Heaven, there to intercede for us by the virtue and merit of that blood. And as this was typified, so it was also prophesi∣ed of the Messias, Psal. 68.18. compared with Ephesians 4.8. Thou hast ascended up on high, thou hast led Captivity Captive, thou hast received gifts for men. He was to conquer Sin and Death and Hell, and triumphing over them, he was to ascend to the highest Heaven, and thence to send the precious and glorious gifts of the Spirit unto the Sons of Men. And accordingly he himself did foretell his Ascension, John 6.62. and John 20.17.

2. This was not only foretold of the Messias, but really perfor∣med by him. He who was the Eternal Son of God, and by his Divinity present in Heaven while here upon the Earth, did by local translation of his humane nature, really and truly ascend from this earth below into the Heavens above, as is sufficiently testified by these following Scriptures, Mark 16.19. Luke 24.50, 51. Acts 1.9, 10. Christs Ascension was visibly performed in the sight of his Apostles. They saw him when he ascended;

the holy Angels there present bearing also Testimony unto it, Acts 1.10, 11.

3. Let us consider the place he ascended unto, which was the Heaven of Heavens, he passed through all the regions of the air, through all the coelestial Orbs, till he came to the Heaven of Hea∣vens, the most glorious presence of the Majesty of God. He ascend∣ed far above all visible Heavens to the third Heaven, 2 Cor. 12.2. that he might fill all things, that is, fulfill all things prophe∣sied of him.

4. Let us consider the reasons why he ascended.

1. Having finished the work of our Redemption, it was meet he should return thither from whence he came, John 16.28. John 17.4, 5. 2. After his Humiliation his Exaltation was to follow. The first step of which was his Resurrection, and his Ascen∣sion another step of it. 3. Christ by his Ascension manifested his victory over Sin, Satan and Death. 4. He Ascended to make intercession for us. Rom. 8.34. 1 Joh. 2.1. Heb. 9.24. 5. That he might send down a more plentiful effusion of the gifts and graces of his Spirit. And accordingly he tells his Apo∣stles, John 16.7. Nevertheless, I tell you the truth, it is ex∣pedient for you that I go away, for if I go not away the Comforter will not come unto you. John 7.38, 39. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the spirit, which they that believe on him should receive, for the Holy-Ghost was not yet given, because that Jesus was not yet glorified. 6. He ascended that he might prepare a place for his members. John 14.2. In my Fathers house are many Mansions, if it were not so I would have told you: I go to prepare a place for you, Heb. 6.20. Whither the fore∣runner is for us entred even Jesus made an High Priest for ever after the order of Melchisedeck.

5. We come to consider the time when he ascended, viz. forty dayes after his Resurrection, Acts 1.3. The reasons why he continued so long, we may suppose to be these two. 1. to confirm unto his Disciples his Resurrection, and assure them of the truth of it; and, 2. To instruct them in the things pertaining to the Kingdom of God.

6. Let us consider the place from whence he ascended, viz. Bethany, that part of Mount Olive•• which was near Bethany.

7. Let us consider how he ascended, viz. while he blessed his Dis∣ciples, he was parted from them. And while they beheld, a Cloud received him out of their sight.

We come now to consider what improvement we ought to make of this Doctrine. 1. Christs ascension confutes the Popish Doctrine of transubstantiation. He is not really and corporally pre∣sent in the Sacrament. He is not there, for he is ascended into Heaven. 2. It makes for our consolation. It may serve to encourage us to go to God in all our necessities, seeing we have so powerful an advocate at Gods right hand. 3. Seeing Christ is ascended, it may assure us that if we be his members we shall ascend also. The head being ascended, the members must likewise in due time ascend. John 17.24. Father, I will that those also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me. The Apostle speaks of the ascension of true Believers as a thing already effected by Christs ascension, Eph. 2.6. And hath raised us up together, and made us sit together in Heavenly places in Christ Jesus; that is, having by that power by which he raised Christ from the grave, quickned us and bestowed a new spi∣ritual life upon us, he hath also (in assured hope) raised us up from the dead in Christ our Head, and hath set us with him in Heaven. For He sitting there who is our Head, we who are his members may at present not unfitly be said to fit there also in him, and shall infallibly come thither in due time. 4. It may take away the fear of death, yea, make it desirable to us, if we be members of Christ, seeing it will but carry us thither, whither he is gone before to prepare a place for us. Therefore the Apostle sayes Phil. 1.23. that though he was in a strait betwixt two whe∣ther he should desire to die or live, considering the need the Phi∣lippians and others had of his Ministry; yet as for himself he had a desire to depart, and to be with Christ, which is far better than to continue in this World.

Having thus spoken of Christs ascension to Heaven,* 1.98 it remaineth that I speak of the other part of the Article, viz. his sitting on the right hand of God the Father Almighty. Concerning this Article we shall shew these things. 1. That the promised Messiah was to sit on the right hand of the Father. 2. That our Messiah did after his ascension sit on the right hand of God. 3. We shall shew the importance of this phrase. 4. What improvement we are to make of this Article.

1. The promised Messias was to sit on the right hand of the Father. This was foretold Psal. 110.1. The Lord said unto my Lord, sit thou at my right hand untill I make thine enemies thy footstool. That those words were spoken concerning the Messiah, may appear from Mat. 22.44. and Acts 2.34, 35.

2. Our Messias after his ascension did sit at the right hand of God, Mark 16.19. He was received up into Heaven and sate on the right hand of God. This was an honour never promised, ne∣ver given to any but the Messias, Heb. 1.13. To which of the Angels said he at any time sit on my right hand? The Angels in∣deed stand about the Throne of God, but never any of them sate down on his right hand. But our Saviour was so assured of this honour, that before the Chief Priest and Elders, when he saw his death contrived, and his Cross prepared, he expressed his assu∣rance of it, Luke 22.69. Hereafter shall the Son of man sit on the right hand of the power of God. And the Apostle Peter speak∣ing of him after his Ascension, 1 Pet. 3.22. sayes Who is gone into Heaven and is on the right hand of God, Angels and authorities and powers being made subject unto him.

3. Let us inquire what is the importance of this phrase sit∣ting at the right hand? The intent of the Holy Ghost is not to shew what bodily posture Christ is in, but what dignity he is in, therefore in Scripture Christ is sometimes said to be at Gods right hand, Rom. 8.34. 1 Pet. 3.22. sometimes to sit on Gods right hand, as Mark 16.19. sometimes to stand* 1.99 at Gods right hand; and thus he appeared to Stephen, Acts 7.55, 56. as ready to as∣sist him, as ready to plead for him, as ready to receive him. 'Tis true, God being a Spirit hath no material parts, no right hand or left hand; but he is pleased to condescend to our capacities, and to speak to us after the manner of men, among whom the right hand is the most honourable place. Thus 1 Kings 2.19. Bathsheba was placed on Solomons right hand. The right hand of God must therefore be taken here metaphorically, not properly. And so it signifies. 1. The great honour given to Christ. 2. The great Power and Dominion he hath obtained in Heaven. It im∣ports his Kingly Power, and it was his solemn entry upon his Re∣gal office as to the execution of that full dominion which was due unto him. For worthy is the Lamb that was slain to receive Power and Riches and Wisdom and Strength and Honour and Glory

and Blessing, Rev. 5.12. Therefore he said after his Resurrection, all power is given to me in Heaven and in Earth, Mat. 28.18. And the Apostle tells us Phil. 2.8, 9. To him every knee shall bow, that is, that all should be subject to him. The principal end of this Regal Office of Christ is the effectual Redemption and actual Salvation of all those whom God hath given him. And whosoever, or whatsoever opposeth their Salvation, is by that opposition, become his enemy. And seeing the Promise of God cannot be evacuated, our Saviour must exercise this his Regal Power at the right hand of God till all such enemies be subdued, 1 Cor. 15.25. For he must reign till he hath put all enemies under his feet. And when the whole Office of the Mediator shall be compleated and fulfilled, then every branch of the execution shall cease, 1 Cor. 15.24, 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father, when he shall have put down all Rule and all Authority and Power, and when all things shall be subdued un∣to him, then shall the Son also himsef be subject unto him that put all things under him, that God may be all in all. But though the Mediatorship of Christ be then resigned, and the Regal Office, as a part of that Mediatorship; yet Christ shall not cease to be King or loose any thing of that power and honour he had before; but as the Nicene Creed has it, His Kingdom shall have no end.

4. Let us now consider what improvements we ought to make of this Article.

1. If Christ be set down on the right hand of God, let this mind us of our duty, which is humble subjection and obedience to him.

2. Let us encourage our selves if we belong to him, to expect protection from him. God hath given him to be head over all things to his Church. And all power is given him both in heaven and earth.

3. Let us remember his intercession, Heb. 9.24. For Christ is not entred into the Holy places made with hands, which are the figures of the true, but into Heaven it self, now to appear in the presence of God for us. 1 John 2.1. If any man sin we have an Advocate with the Father, Jesus Christ the Righteous. Heb. 7.25. He is able to save them to the uttermost, all that come unto God by him, seeing he ever liveth to make intercession for them. Doth the guilt of sin sting and wound our Consciences? Let us

remember what an Advocate we have. Are we in want of any mercy? Let us remember what our Saviour himself sayes, John 16, 23. Whatsoever you ask the Father in my name he will give it you. Whatever trouble we are in, let us not be dismayed, con∣sidering Christ is at Gods right hand. Heb. 12.2.

4. Let all those that oppose Christ and his Kingdom think seriously of this, His enemies must be made his footstool.

SECT. IX. Of our Saviours coming to judge the World.

THe words of the Creed are these. From thence He shall come to Judge the Quick and the Dead.* 1.100 Concerning this Arti∣cle we shall make these inquiries.

1. How may we be assured there will be a day of Judgment.

2. Who is to be the Judge at that great day?

3. What will be the nature and manner of that Judgment?

4. What will be the Consequents of it?

1. How may we be assured there will be a day of Judgment?

The Scripture holds forth to us a twofold Judgment to come.

1. Particular judgment which follows immediately upon eve∣ry ones death, Eccles. 12.7. Then shall the dust return to the earth, and the Spirit shall return unto God who gave it. This is also held forth by that Historical Parable of Dives and Lazarus, Luke 16.22, 23. and Heb. 9.27. The Apostle tells us It is ap∣pointed unto man once to die, and after this to Judgment.* 1.101

2. A General, Judgement at the end of the World, the cer∣tainty of which may appear to us from these Arguments.

1. From the sence that even natural conscience seems to have of it. Acts 24.25. and as he reasoned of Righteousness, Temperance and Judgment to come, Foelix trembled.

2. From the Justice of God which requires it. Here Barabbas a murderer is released and Christ is Crucified; here Judgment is often perverted, and the Righteous oppressed. But there is a Judgment to come that will set all things streight.

3. From the clear and manifest declaration of the will of God

that it shall be so, Eccles. 12.14. God shall bring every work in∣to Judgment with every secret thing, whether it be good or whether it be evil, And Acts 17.31. He hath appointed a day in the which he will judge the World in Righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him up from the dead.

4. From the representation made of it to some of Gods ser∣vants in Divine visions, as 1. to Daniel. Dan. 7.9, 10. I beheld till the Antient of dayes did sit, whose Garment was white as Snow; thousand thousands ministred unto him, and ten thousand times ten thousand stood before him. The Judgment was set and the books were opened, and 2. to St. John Rev. 20.12. I saw the dead small and great stand before God, and the books were opened. And another book was opened which is the book of life; and the dead were Judged out of those things which were written in the books according to their works.

2. Let us inquire who is to be the Judge? The Apostle assures us that this Jesus Christ will be the Judge, Acts 10.42. He hath commanded us to preach unto the people and to testifie that it is he which was ordained of God to be the Judge of quick and dead, John 5.22, 27. For the Father Judgeth no man (that is imme∣diately by himself) but hath committed all Judgement unto the Son, and hath given him authority to execute Judgment also, because he is the Son of man. Now Christ is appointed the Judge.

1. Because he is the Son of man,* 1.102 who suffered so much for the sins of men, and this as a reward of his humiliation.

2. Because God intending to make a general and visible Judge∣ment, will have a visible Judge, Rev. 1.7. Behold he cometh with Clouds and every eye shall see him, that the Judicial proceedings may be in an outward and visible manner. Christ indeed came not at first as a Judge but as a Redeemer, John 3.17. but his second coming will be to Judge the World, 2 Tim. 4.1.

3. Let us inquire what will be the nature and manner of this Judgment? And here 1. Let us consider the Preparations to it, Scripture sets forth this by the Arch-Angels Trumpet, by which all the World shall be (as it were) summoned to appear at Gods

Tribunal, 1 Thes. 4.16. 2. For the manner of it, the Scripture repre∣sents it to us under the form of a judiciary process, wherein,

1. The Judge himself will appear exceeding glorious. He will come with power and great glory even the glory of the Father, Mat. 16.27. And when this his Glory shall be revealed, then the Saints shall be glad with exceeding joy, 1 Pet. 4.13.

2. His attendance will be very glorious, Mat. 25.31. The Son o•• man shall come in his ••lory, and all the holy Angels with him.

3. A Throne will be set, a Tribunal, a seat of Judgment erect∣ed, Mat. 19.28. The Son of man shall sit in the Throne of his glory, &c. Rom. 14.10. For we shall all stand before the Judg∣ment Seat of Christ.

4. There will be a personal apearance of all men before this Tribunal. He shall judge both the quick, that is, those found alive at his coming (upon whom a change different from death shall pass,) and the dead, viz. that died before,* 1.103 Acts 10.42.

5. The Actions and Works of those that shall be judged shall then be manifested, 1 Cor. 4.5. He will bring to light the hid∣den things of darkness and will make manifest the counsells of the heart, Eccles. 12.24. God will bring every work into Judgment with every secret thing, whether it be good or whether it be evil. The Books will then be opened, viz. 1. The Book of Gods Omniscience and Remembrance, Mal. 3.16. and the book of Conscience, Jer. 17.1.

6. The Statutes shall be produced, upon which they shall be tryed, and found guilty or not-guilty. And they are two. 1. The Law of Nature, written on Mans heart at his creation, which re∣quires perfect obedience, and which God gave man power at first to perform. 2. The Law or Covenant of Grace. Now we shall all be found guilty upon the first Statute. Woe to us if we be cast by the second also. To prevent this, let us set our selves se∣riously to repent of all our sins, and by a lively faith lay hold on Christ, and take him for our Lord and Saviour, and faithfully en∣deavour to conform our selves unto his precepts.

7. The evidence or witnesses that will be ready to prove the in∣dictment against all impenitent sinners, especially such as lived under the Gospel, are,

1. God the Father whose mercy was by them so wretchedly slighted.

2. God the Son, whose blood they trampled under their feet.

3. God the Holy Ghost, whose blessed motions they so often re∣sisted.

4. All faithful Ministers who strove with all affectionateness to draw them to Christ.

5. All good Parents, Governors, Masters or faithful Christia•• friends among whom they lived, who gave them faithful counsel for the welfare of their Souls, and a good example.

6. All their sinful companions, who were partakers with them in their sins.

7. Their own Consciences, which are a thousand witnesses.

8. The Judge will pronounce sentence upon every one accord∣ing to his works. And this will be twofold.

• 1. Of Absolution.
• 2 Of Condemnation.

• 1. Of Absolution to the Righteous, in these words, come ye blessed of my Father inherit the Kingdom prepared for you, Matth. 25.34. The Saints of God shall first be acquit∣ted before the wicked be condemned, that they may af∣terwards joyn with Christ in Judging the World, 1 Cor. 6.2. There the Apostle tells us that the Saints shall Judge the World, that is, not Authoritatively, but by way of Approbation, approving and magnifying Christs Righ∣teous Sentence on Devils and wicked men, and giving some such approbation (probably) as that of the Angel Rev. 16.5. Thou art Righteous O Lord, which art, and wast, and shalt be, because thou hast thus Judged. Thus all the Saints shall be Judges, but some of them more eminently as Assessors with Christ, as is intimated concer∣ning the Apostles, Matth. 19.28. ye shall sit upon twelve Thrones, Judging the twelve Tribes of Israel.
• 2. Of Condemnation upon the wicked, Matth. 25.41. Then shall he say to them on his left hand, depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels.

9. The execution of the Sentence, and disposing of the per∣sons Judged to their everlasting state according to that sentence, Matth. 25.46. And these shall go away into everlasting punish∣ment,

but the righteous into life eternal. The sentence is irrevo∣cable; no reprieve to be expected. Then there will be an ever∣lasting separation between the Righteous and the Wicked.

4. What will be the consequents of this Judgment?

• 1. Christs resigning up his Kingdom, (not his essential King∣dom, but that which he administred as mediator) to the Father, 1 Cor. 15.24.
• 2. The burning of the World; of which we read 2 Pet. 3.12. By which fire some think the World shall not be utterly consumed, but renewed, clarified and refined.

I come now to the Application, which I shall reduce to three heads.

This Doctrine of the day of Judgment may be useful.

• 1. By way of exhortation to all.
• 2. By way of consolation to the Righteous.
• 3. By way of terror to the Wicked.

1. By way of exhortation to all.

1. Let us all labour to strengthen and confirm in our selves a belief of this great Article. There is no Doctrine more certain in the word of God, nor more clear and fundamental than this of the day of Judgment. Heb. 6.2.

2. Let us frequently meditate on it, let us often think on those awakening places, 2 Thes. 1.7.8. The Lord Jesus shall be re∣vealed from Heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Who shall be punished with everlasting destructi∣on from the presence of the Lord and from the glory of his power, 1 Thes. 4.16. The Lord himself shall descend from Heaven with a shout, with the voice of the Arch-Angel, with the trump of God, and the dead in Christ shall rise first, Jude verse 14.15. And Enoch also, the seventh from Adam, prophesied of these, saying, be∣hold, the Lord cometh with ten thousand of his Saints, to execute Judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. To think often of this great day may prevent many a sin, Psal. 58.11. Verily there is a reward for the Righteous, and doubtless there is a God that Judgeth the earth.

3. Let us all solemnly prepare our selves for this great try∣al

by setting up a Judgment Seat in our own Souls before∣hand.

• 1. Let us seriously examine our state towards God. Every one is either a Child of Wrath and Perdition, or a Child of God and an heir of Heaven. Let us examine whether we are the one or the other. We keep a great stir about Sects, but the truth is, there are but two great Sects or Parties in the World; And those are either such as are for the present in the state of Nature, or such as are in the state of Grace. Let us therefore seriously consider to which of these two we do belong. Let us consider what our present state is. Have we the marks of a con∣verted person upon us or no? Has the work of sound conversion ever passed upon us or no? Let us remember, that except we be converted we cannot enter into the Kingdom of God, John 3.3.
• 2. Let us examine our hearts. Let us consider what Prin∣ciples we act from; what projects we are driving on, and what ends we aim at, let us examine whether Grace rule in our hearts or Sin. Whether we labour to keep a good Conscience toward God and Man?
• 3. Let us examine our lives. Have we performed duties of Piety towards God as we ought? Have we performed our relative duties towards men as we ought? Have we been so careful in the right governing our selves as we ought.
• 4. Let us consider whether we have improved our Talents as we ought? 1. Our Spiritual Talents, viz. the means of Grace God hath afforded us. 2. Our Temporal Ta∣lents, such as Power, Riches, Health, Strength, &c. Let us remember that of all these things we must give an ac∣count.

4. Let the consideration of the day of Judgment quicken our Repentance. There is no way to live free from inward rebuke here, or to appear with comfort at the day of Judgment, with∣out having our peace made with God upon Gospel terms. O Sin∣ner break off thy sins by repentance now while there is time, be∣fore thou be brought to thy tryal at Gods Tribunal.

5. Seeing we must all come to Judgment, let us be wise before∣hand

to make the Judge our friend. But how shall we do that?

1. By repenting unfeignedly of all our past sins, as I said be∣fore.

2. By believing in him, and giving up our selves sincerely to obey him.

3. By owning him before the World, and owning our selves for his Disciples.

4. By being willing to deny our selves for his sake and to take up his Cross, Luke 9.23.

5. By duly regarding his Embassadors and their Message, Matth. 10.40.

6. By prizing and and improving his Ordinances.

7. By doing good to others according to our abilities and op∣portunities. See Matth. 25. from 34. to 41.

6. Having prepared our selves for our tryal, let us watch for our Summons to appear before this great Judge. And so much of the first use.

2. This Doctrine may serve for consolation to the Righteous. 'Tis a fountain of great comfort to all the people of God.

1. Christ the Judge is their Head, Husband, Advocate, their elder Brother, their Intercessor, who hath loved them and wash∣ed them from their sins in his own blood, Rev. 1.5. O let them think of it to their unspeakable comfort.

2. Let them consider that he will reward them for all the works and faithful services they have done for him in this life. Here they have performed many secret duties that no eye hath seen; there is a time coming, when he that sees in secret will re∣ward them openly, such or such a service they have done for God; the thing possibly in it self but small (as the Widows mite) but it was performed with much love and desire to please God, and much singleness of heart; such a service shall not go unre∣warded.

3. Let them consider, that though here they they lie under many scandals and reproaches for the name of Christ and the ••estimony of their Consciences, yet there is a time coming when God will wipe away all tears from their eyes, and blots from their names.

4. Though here they suffer many afflictions and tribulations,

yet let them comfort themselves and have patience but a little, James 5.8. for the coming of the Lord draweth nigh, whose coming will be to their unspeakable comfort.

3. And lastly, This Doctrine speaks terror to the wicked, Acts 24.15. When Paul Preached of Righteousness, Temperance and Judgment to come, Foelix trembled. People love a general way of Preaching, such as will give fair quarter to their Lusts, but they should be often told of that great day wherein God will judge them for all their proud Rebellions against him. Here they will do what they list (as far as they are suffered) but they should be remembred, that for all these things God will bring them to Judgment.

CHAP. IV.

SECT. I. Concerning the Holy Ghost.* 1.104

IN speaking to this Article, it will be requisite that I 1. pre∣mise this, viz. that each Person in the sacred Trinity is to be believed in by us, and we are thankfully to accept the mercies that are conferred by each Person, and to labour to perform the duties we owe to each of them distinctly. For as to take God for our God is more than barely to believe that there is a God; and to take Christ for our Saviour, is more than barely to believe that he is the Messiah: so to believe in the Holy Ghost, is not barely to believe that he is the third Person in the Trinity, and truly God, but to take him for our Guide, Sanctifier, Helper, Advocate and; Comforter. 2. We are to know that he is called the holy Spirit, because of all the three Persons his peculiar office is, to Sanctifie and make Holy the Church and people of God. And therefore the Apostle tells the Thessalonians, 2 Thes. 2.13. that God had chosen them to Salvation through the Sanctification of the Spirit and belief of the truth. There are some that say, they believe in the Holy Ghost and that he Sanctifies them, and all the elect people of God, and yet reject all his Sanctifying motions, and hate all those that are Sanctified by him, making them the objects of their scorn. There are others of another strain who enthusiastically plead the authority of the Spirit in themselves against the authority of the Spirit speaking in the Holy Scriptures. But let us take heed of both these. That therefore I may speak pertinently to this Article, I shall shew that we must labour 1. Rightly to understand the Doctrine of the holy Spirit. 2. Our duty towards him. The Doctrine concerning the Holy Ghost (which is to be believed by us) we have in part already explained in the Section concerning the Trinity, viz. Sect. 2. of Chap. 1. Wherein we have shewed

1. That the Holy Ghost is a Person, not a meer quality, energy or operation.

2. That he is a Divine Person, and has one and the same di∣vine nature with the Father and the Son, and so is God truly, and properly.

3. That he is a Person distinct from the Father and the Son.

4. That he is a Person proceeding both from the Father and the Son. We shall now in some more particulars shew what is further to be known and believed concerning this blessed Spi∣rit.

1. This holy Spirit infallibly inspired both the Prophets of old, and also the Holy Apostles and Evangelists first to preach, and and then to write the Doctrine of Christ, which is contained in the holy Scriptures.

2. This same blessed Spirit setled this holy Doctrine, and the testimony of those holy men, by many miracles and wonderful works, which he enabled them to work, by which they did con∣vince the unbelieving World, and plant the Gospel.

3. This same blessed Spirit having constituted the Offices and Officers of the Church, he doth qualifie and fit men with requi∣site gifts for their stated ordinary ministerial work (which is to explain and apply the foresaid Scriptures, and administer the Sa∣craments, and guide and govern the Flock) and doth assist them in a discharge of their Office.

4. This same blessed Spirit is Christs advocate with men, and does by the word illuminate their minds, and sanctifie and renew their wills, and draws them to Christ, to rest on his great propiti∣ation.

5. This same holy Spirit also assisteth the Sanctified in the ex∣ercise of Grace given them, as in the exercise of Repentance, Faith, Obedience, and Selfdenial. He also directs and governs their conver∣sation, inabling them to walk watchfully, that they may not disho∣nour God nor their holy profession. For if we live in the Spirit (being quickned by his renovation) we must also walk in the Spirit, following his directions; and if we walk in the Spirit we shall not fulfill the lusts of the Flesh. And as many as are thus led by the Spirit, they are the Children of God, Gal. 5.25.

6. He teacheth us to pray, and guides us, and directs us in our prayers and devotions, Zach. 12.10. Rom. 8.26, 27. and

so is said to make intercession for us, by teaching us how to pray and intercede for our selves. For which intercession, among other things, he hath the name of a Paraclete given him by Christ, Joh. 14.16.* 1.105

7. We are said to be sealed by this holy Spirit. As a mans Seal does signifie the thing sealed to be his own, so the Spirit of Holi∣ness in us, is God's Seal upon us, signifying that we are His, Eph. 4.30. Grieve not the Holy Spirit of God whereby you are sealed unto the day of Redemption.

8. This holy Spirit is the earnest, or first fruits to us of eter∣nal life. The Spirit is given to us by God as the earnest of the glory which he will give us. To whomsoever he giveth the Spi∣rit of Faith, Love, Holiness, he gives the earnest of eternal life.

9. This Spirit doth also witness or evidence to true Converts that they are the Children of God, and so is called the spirit of A∣doption, Rom. 8.15, 16. Ye have not received the spirit of bon∣dage again to fear, but the spirit of adoption whereby we cry Ab∣ba Father. The Spirit it self beareth witness with our spirit that we are the children of God. And this he doth evidence to us se∣veral wayes. 1. By shewing or manifesting to us the Grace which he hath given us. 2. By shewing the certainty of the Promise made to all those who have such Grace. 3. By helping us from those Graces and those Promises to conclude with confidence that we are the Children of God. And then he comforts us, and helps us to rejoyce in what we do or suffer for Christ, in the hope of the glory that we shall be partakers of.

Thus much concerning the Doctrine of the Spirit; we come now to consider the duties which we owe to him. Which are these.

1. We ought to obey and follow his blessed motions. Yet here we must take heed that we do not mistake the Spirit of God and his motions, and instead of them follow the motions of Sa∣tan or of our own Passions or Pride, or fleshly wisdom. By these marks the Spirit of God may be known. 1. The Spirit of God infuses into us Heavenly wisdom to mind the securing our peace with God and our title to the Kingdom of Heaven in the 1. place.

2. He is a Spirit of Love, his motions are for love and doing good. 3. He is a Spirit of Concord and moves Believers to unity, and disswades them from divisions among themselves, or to joyn in carnal confederacies with the wicked, see 1 Cor. 12.25. Eph. 4.3, 4, 5. 4. He is a Spirit that teaches Humility and Self-denial making us little in our own eyes. 5. He is a Spirit that teaches Meekness, Patience and Forbearance; not Boisterousness, Contention Reviling, or Revenge. 6. He is a Spirit that teacheth zeal for God; not a furious destroying zeal, but a zeal against known sin, and for known truth and known duty. 7. He is a Spirit that teacheth mortification and crucifying of our lusts, and subduing of sensuali∣ty. 8. He is a Spirit that doth not contradict the Doctrine of Christ delivered in the holy Scripture, but moveth us to ende∣vour to conform our selves thereunto, Isa. 8.20. 9. The moti∣ons of this blessed Spirit do alwayes tend to our good, and to drive us to God, and to obey his holy Will and Command∣ments, and never to transgress any of his precepts.

2. We must take heed of quenching the Spirit, 1 Thes. 5.19. (that is, the gifts and graces of the Spirit in our selves) but must labour to stir them up by prayer and the due exercise of them.

3. We must take heed of grieving this blessed Spirit. Eph. 4.30. Not that he can properly be grieved; but he is said to be grieved when we do that which in it self is apt to grieve him, if he were capable thereof; and which provokes him to do that which grie∣ved persons use to do, namely to withdraw his gracious and com∣forting presence.

4. We must not neglect the means the Spirit hath appointed us to use for our improvement in Sanctification. We must attend upon him and expect him in his own ways, and not in wayes wherein he useth not to go.

5. We must do most when this blessed Spirit helps us most. If he extraordinarily help us at any time in prayer, we should not break off so soon as at other times.

6. We must be very thankful for the assistances he is pleased at any time to afford us. And above all, if he hath convinced us of the evil and danger of our sins, hath wrought in our hearts true Godly sorrow and contrition for them, and a real hatred and loathing of them, and hath drawn our hearts to Christ Jesus, to seek pardon and reconciliation with God in and through his me∣rits

and Intercession, and hath begun a work of Sanctification in us, then we ought to admire and to be for ever thankful for the free and efficacious grace of this Holy Spirit.

SECT. II. Of the Holy Catholick Church.* 1.106

THat which we are bound to believe concerning the Holy Ca∣tholick Church is this, viz. that Christ hath a Church upon the earth, which for the latitude and extent thereof may be cal∣led Catholick, and for the Piety of the Professors thereof may be called Holy. In the treating of which, I shall speak. 1. Of the name. 2. Of the nature of the Church. 3. Of the distinctions of it. 4. Of the notes of it.

1. Of the name. Church is a name not found in all the wri∣tings of the Old Testament, in which the body of Gods people is represented to us after a figurative manner of Speech, by the names of Sion and Jerusalem, Psal. 87.2. The Lord loveth the Gates of Zion more then all the dwellings of Jacob, and Psal. 112.6. Pray for the peace of Jerusalem; they shall prosper that love thee. The name Church occurreth not till the time of the Gospel, and then it was imposed by our Saviour. For no sooner had Peter made this confession for himself and the rest of the Apostles, Thou art Christ the Son of the living God, Mat. 16.16. but pre∣sently our Saviour adds, upon this Rock (that is, the rock of this confession, or upon this Truth whereof thou hast made profession) will I build my Church. As if he should have said, This pro∣fession, or this Faith which thou hast professed, shall be the foun∣dation of Believers, especially the object of this faith and confessi∣on, viz. I my self who am the true Messias. The Greek word for Church is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies coetum evocatum, a chosen or selected company, a company called forth of the world or chosen out of others to profess Faith in Christ, and to worship the true God according to his will. And hereby is to be under∣stood the body collective of all Gods people professing Faith in

Christ, though made up of several particular Congregations, which have been called by the grace and goodness of God to a participation of his Word and Sacraments and other outward means of eternal life. The Church therefore in the language of the New Testament doth alwayes signifie a company of persons professing faith in Christ. Single persons so professing, are members of the particular Churches to which they appertain. And all those particular Churches are members of the universal or Catholick Church, which is one by unity of aggregation, not only of many persons, but also of many Congregations of believing and baptised persons. The Church is therefore one, though the members be many; And there are several things wherein the members of the Catholick Church do agree, and several things also wherein they differ. The things wherein they differ are these.

1. The members of the Church are not all of the same age or standing in Christ. Some are Babes, some Young men, and some are Fathers, 1 John 2.12, 13, 14.

2. They are not all of the same degree of strength. Some are of small strength, and have need to be fed with milk and not with strong meat. Some are weak in Faith and apt to be offend∣ed, whom the stronger must take heed of offending. Some are of sounder understandings, and others are tainted with errors and corrupt opinions.

3. They have not all the same degree of gifts, nor the same sort of gifts.

4. They are not all of the same usefulness and serviceableness to the Church. Some are as Pillars, Gal. 2.9. Some are fit to be teachers of others, some so live that the Church hath much benefit by their lives, and great loss by their deaths. And some are such troublers of it by their weaknesses and corrupt distem∣pers, that their death is some ease to the places where they did live.

5. They are not all the same in regard of office. Some are ap∣pointed to be Pastors, Teachers, Elders, Overseers and Ste∣wards of the mysteries of God, and to feed the flock, and to be their Rulers in spiritual things. And some are the Flock, com∣manded to learn of them and to have them in honour and high esteem for their works sake, and to obey them. As there are di∣versity of gifts, so also of offices.

6. They have not all the same imployment. The Magistrates work is of one kind and the Ministers of another. There is one sort of duties belongs to Parents, and another to Children, one to M••sters, and another to Servants.

7. All the members of the Church are not to be equally ho∣noured and loved. Even among the Elders there are some that are worthy of double honour. Some are of high and excellent gifts and graces; and as more of God doth shine forth in them, so a greater love and honour is due to them.

8. The members of the Church will not have all an equal de∣gree of glory, there being a great inequality in their graces and the services they have done for God in this World.

And so much of the things wherein the members of the Church do differ.

2. Let us consider what are the things wherein they agree.

1. The members of the Catholick Church (strictly taken as comprehending only the true living members thereof) have all one God, the fountain of their being and happiness, and are all re∣lated to him as Children to one Father, Eph. 4.6.

2. They have all one Head, Redeemer, Saviour, and Mediator, Jesus Christ, to whom they are all united.

3. They have all one Holy Ghost dwelling in them, illumina∣ting, sanctifying and guiding of them, and are all animated by this one Spirit, 1 Cor. 12.13.

4. They have all one principal ultimate end, which is the glory of God and their own eternal Salvation, which they all aim at, hope for, and expect. Eph. 4.4.

5. They have all one Gospel which teaches them the knowledge of Christ, and the things appertaining to their Salvation.

6. 'Tis one kind of Faith that by the holy Doctrine is wrought in their Souls, though the degrees be various: and in the main essen∣tials of Christianity they usually agree, though in lesser things there is sometimes much difference among them, Eph. 4.5.

7. There is one new disposition or holy nature wrought by the spirit of God in them all. And the affections predominant in them have one and the same object. Sin is the chiefest thing that all of them hate; the displeasing of God is the chief thing they all fear; and God in Christ is the prime object of all their loves.

8. They have all one rule or law to live by. The moral Law is to them all a rule of life.

9. They are all entred into one and the same Covenant to re∣nounce the World, the Flesh and the Devil, and to give them∣selves up sincerely to the service of God the Father, Son and Ho∣ly Ghost.

10. They agree in a special love to the whole Church, and de∣sire of its welfare. And though there may be some differences (through mistake) between some particular members, yet they desire and pray for the safety of the whole.

11. They agree in their love to all the Ordinances and institu∣tuted means of Grace, and make use of them in order to their im∣provement in holiness.

And thus much of the things wherein the members of the Ca∣tholick Church do agree.

2. We come to consider the nature of this Church. There are two things by which the nature of this Church may be discer∣ned from such other publick Assemblies which may seem to lay claim to this title. 1. Holiness. 2. Catholicism or Ʋniversality. Now this Church may be called Holy. 1. In respect of its vocati∣on. All the members hereof are called unto, and engaged unto Holiness. 2 Tim. 2.19. Let every one that nameth the name of Christ, depart from iniquity. The end of Christs gathering them out of the World to be his people is, that they may be holy and a peculiar people to himself, zealous of good works. Thus Moses speaking of the Congregation of Israel, Deut. 7.6. Thou art an holy people unto the Lord thy God. That is, they were so by de∣stination and engagement, though many of them were not really so•• 2. The Church may be called holy, because it trains up people in the wayes of holiness and godliness. 3. It may be called holy in respect (though not of the greater yet) of the better part of it, whom God hath sanctified by the graces of his holy Spirit. The other Attribute of the Church is Catholick. Catholick as it is not in the Scriptures, so was it not anciently in the Creed, but inserted by the Fathers of the Constantinopolitan Council. It signifies Ge∣neral or Ʋniversal. Now the Church is called Catholick.

1. In respect of place. It being not now shut up in the narrow bounds of Judea, but diffused through the World. 2. In respect of persons. All sorts of persons being promiscuously called to Faith in Christ. Neither Jew nor Gentile, neither bond nor free being excluded, Gal. 3.28. 3. In respect of times; It com∣prehending

all the Faithful that have been in all times and ages ever since the giving of the first promise [that the seed of the woman should bruise the Serpents head.] And to our Saviours dayes; and since then to the age in which we live, and is to conti∣tinue from hence by a continual accession to the end of the world. Nay it doth not only include that part of the Church is now militant on earth, but that also which is triumphant in Heaven. Both they with us and we with them make one body mystical, whereof Christ is the Head. And all together, together with the antient Patriarches and other holy men of God, which lived under the Law, do make up that one glorious Church, which is called in the Scriptures, the general Assembly, the Church of the first born, whose names are written in the Heavens. Heb. 12.23. Catholick then the Church may be called in regard of extent, whether we consider time, place or persons. 4. In respect of Doctrine, because it maintains the Catholick Doctrine, quae semper, quae ubique, quae abomnibus credita est,* 1.107 as Lirinensis (d) sayes, which hath allwayes, and in all places, by all sorts of real Christians been received as Orthodox. Catholick in this sence is the same with Orthodox, and a Catholick Christian the same with a true professor. A private Christian may be called Catholick in this sense. And thus the Fathers of the purest times made use of this word Catholick to distinguish themselves from Hereticks, according to that famous saying of Pacianus; Christianus mihi nomen est, Catholicus cognomen. Christian (saith he) is my name, and Catholick my sir-name. By the one I am known from Infidels, by the other from Here∣ticks. And so long as the main body of Christians retained the form of wholsom words, and kept the unity of the Spirit in the bond of peace, it served fitly for a distinctive mark to know an Or∣thodox Professor from an Heretical. But when the main body of the Church was once torn in pieces, and every leading faction would be thought the true Church of Christ, they took to them∣selves the name of Catholicks also. And thus our great Masters in the Church of Rome have appropriated to themselves the name of catholicks, accounting all men Hereticks that differ from them, and do not hold communion with them in their errors. And then they defend themselves by the name of Catholicks, from having dealt unjustly with their fellow Christians, men every way more Orthodox than themselves. But let them talk what they will, the

Church which is truly Catholick containeth within it all those Congregations, which are truly the Churches of Christ. And all persons whatsoever who are true Christians belong to it. So that whosoever is not of the Catholick Church, cannot be of the true Church, out of which ordinarily there is no Salvation.

3. I come now to the distinctions of the Church.

1. The Church of Christ may be considered either as

• Militant or
• ...Triumphant.

The Church Militant is that company of Christians here on earth who are in warfare, warring against Satan, the World and the Flesh.

2. The Church Triumphant are those Saints who having van∣quished and overcome those adversaries, do now reign and tri∣umph in Heaven. This distinction is founded upon Ephes. 3.14, 15. Where the Apostle sayes, I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole Family in heaven and earth is named. The Family in Heaven is the Church Triumphant. The Family on Earth the Church Militant: of which the Apostle himself was one when he said 2 Tim. 4.7. I have fought a good fight, I have finished my course, I have kept the Faith. The Triumphant we may read of, Rev. 7.9. After this I beheld, and lo, a great multitude, which no man could number, of all Nations, and Kindreds, and People, and Tongues, stood before the Throne, and before the Lamb, cloathed with white Robes, and Palms in their hands. Having thus premised this distinction of the Church Militant and Triumphant. I come now to speak particularly of the Church Mi∣litant.

1. Then we must know that the Churcrh Militant here on earth consists partly of such as are truly of it, partly of such as only in respect of their outward profession belong to it. As the Holy Ghost speaks, Rev. 2.9. of some who professed themselves Jews, I know the Blasphemy of them that say they are Jews and are not, but are the Synagogue of Satan: so we may say of some who profess themselves Christians, that they are very far from being such in truth and reality. For prophane persons and hypocrites are rather in the Church than of it.

The Militant Church is either visible or invisible. The visible

Church is a visible company of people professing the Gospel, whe∣ther they do it in truth and sincerity, or no. It doth consist of good and bad. It is compared to a net cast into the Sea which ga∣thered of every kind, &c. Matth. 13.47. And to a field wherein were both wheat and tares, Matth. 13.24. And to a great house wherein are vessels of several sorts, some to honour, some to dishonour, 2 Tim. 2.20. The invisible Church consists of such as truly are what they profess themselves to be. It is called invisible because it is not visible to the eyes of men. They can see the profession, but whether it proceed from the heart or no they cannot see. The Invisible Church therefore is hid in the visible, and there is no more difference between them, than between the whole and a part.

3. The Church Militant is distinguished into Particular and Ʋniversal; A particular Church is a company professing the Faith, in some particular place. Thus we read of the seven Churches of Asia, Rev. 1.7. that is, Churches that were in seven Cities in Asia, as appears verse 11. Yea we read of Churches in parti∣cular houses, as in the house of Aquila and Priscilla, Rom. 16.5. and in the h••use of Nymphas, Col. 4.15. The universal Church is the whole company of Believers that profess Faith in Christ throughout the world. All Christians as Christians who profess and hold the essentials of Christianity are the Catholick or univer∣sal Church. And all Congregations consisting of lawful Pastors, and Christian people, associated for personal communion in the worship of God, and holy living, are particular true Churches, though they may also much differ in degrees of purity. This is the universal Church, as upon earth. Otherwise, as I said before, the universal Church comprehends both the Saints on Earth and the Saints in Heaven. The Church of Rome most absurdly affects to be called the Catholick Church, yea Roman Catholick. Catho∣tholick imports the universal Church, and Roman but a particu∣lar. The Church of Rome was once indeed an eminent part, (yet but a part) of the Catholick or Ʋniversal Church. But now she is so degenerate and corrupt, that she is termed Babylon. Rev. 1.7. And the people of God are commanded to come out of her, Rev. 18.4. And I heard another voice from Heaven saying, come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues, Did the Church of Rome in the Apostles

dayes worship Images? Did it pray to Saints? Did it pray for the Dead? Did it perform its Divine Worship in an unknown tongue? Did it withhold the Cup from the Laity? Was this the Primitive practice of the Church of Rome? I suppose the Roma∣nists themselves will not assert it. We can make it appear that we hold the same Faith that was of old delivered to the Saints, and that we have not departed farther from the Church of Rome than they have departed from this Faith and the truth of Christia∣nity. Yet the Papists notwithstanding use to ask us, where was your Religion before Luther? To which we answer wherever there were any true and real Christians before Luther, among them was our Church. This is the Church we profess our selves of. And surely there were many more more Christians at that time in the world then those that were in the Cummunion of the Church of Rome. 'Tis true Christianity that makes any to be Christians, and members of the Catholick Church; it is not eve∣ry inferiour truth that doth so; neither doth every error cast a man out of it. That Church then which comprehended all the true Christians in the World is the Church we were of before Luther. We do not confine the Catholick Church to any Sect or Party. Protestants we hold are the soundest part of this Church, but not the whole Church. All within the Communion of the Church of Rome that are true Christians we allow to be of this Church. And the same we say of the Greeks, Armenians, Ethiopians, Abyssines, or any other professing Christianity. And though the Papists talk much of Antiquity, if they will try whether their Doctrine or ours be the sounder, we are willing to appeal to Antiquity. Let the eldest way of Religion carry it. We are of a Religion that is not less then sixteen hundred years old. For we hold the Doctrine delivered by Christ, and his Apostles, which they have shamefully departed from. But the Papists farther ask us, If their Church be not the true Church, what is become of our Fore-fathers who died in the Communion of their Church? We answer, They might live and die in the Communion of that Church and yet be free from many of the gross errors in it. And God might graciously pass by their ignorance and weakness, who had not so great a light as we have to shew them the error of the Romish Church. We do therefore in Charity think, that some of our An∣cestors formerly, and some of the Papists at this day who hold and

believe the main Articles of the Christian Faith, and do live good lives according to their knowledge, may be saved; but not by their Popery, but by their Christianity.

And thus much of the distinctions of the Church.

4. I come now in the last place to speak of the notes of the Church, which are these three. 1. True and sound Doctrine preached. 2. Right administration of the Sacraments. For as those are more or less purely administred, so the Church is more or less pure. 3. Obedience to Christ and his Doctrine. Discipline in∣deed is necessary for the preservation of the Church, in purity of Doctrine and Manners; yet it belongs not to the very being, but to the well being of it. But here a question may arise. How is the Church said not to erre? Answ. 1. The whole doth not erre, though some particular Church may. 2. The Church doth not erre universally though in some points of Doctrine it may, which are not essential or fundamental to Salvation.

Let us now consider what improvement we are to make of this Article.

1. This shews us the admirable priviledge of every truly rege∣nerate sanctified person, who is most certainly a member of the true Catholick Church. All true Christians are Catholicks in a better sense than the Romanists use that word. But whosoever is wicked and prophane, let them talk they are for the Church, &c. 'tis ma∣nifest they are not members of Christs Holy Catholick Church.

2. All that are true members of the Catholick Church, should keep close to the Catholick Rule of Faith and Life, which is the will of God revealed in the holy Scriptures.

3. They should labour for a Catholick Spirit, and Catholick affections which may incline them

• 1. To love all Christians as Christians for Christs sake, though they may differ from them in some particulars. A true Catholick Spirit is for union among all the People of God.
• 2. To compassionate all real Christians in their sufferings and afflictions, Rom. 12.15, 16.
• 3. To pray earnestly for the prosperity of the Catholick Church, and to be solicitous and much concerned touch∣ing the welfare thereof. And all true members of the

• ... Catholick Chhurch may comfort themselves with this consideration, that they have a share in the paayers of this Catholick or Ʋniversal Church now Militant upon the Earth.

SECT. III. Of the Communion of Saints.* 1.108

COncerning this Article we shall inquire. 1. Who may truly be called Saints; and wherein the true nature of Saint∣ship doth consist, and how the Saints are distinguished from o∣thers. 2. Who are those persons with whom these Saints have Communion. For the first

1. By the tenure of the Gospel we shall find that those are tru∣ly and properly Saints, who being called with an holy calling, have not been disobedient to it, but are indued with a holy faith uniting them to Christ, and are purified thereby, and are Sancti∣fied by the holy Spirit of God, and by vertue thereof do lead a holy life, daily endeavouring to perfect holiness in the fear of God; such persons are really and truly Saints; and being true members of the Church of Christ are, the proper subject of this Article.

2. Who are those persons with whom these Saints have com∣munion? and in what doth this their communion consist?

1. The Saints of God living in the Church of Christ have com∣munion with God the Father, praying unto him and praising of him, trusting in him, and exercising such acts of worship as he requires, 1 John 1.3. That which we have seen and heard, de∣clare we unto you, that ye also may have fellowship with the Father and with his Son Jesus Christ. David affectionately expresseth his desire of this communion, Psal. 42.1. As the heart pant∣eth after the water-brooks, so panteth my Soul after thee, O God.

2. They have Communion with God the Son, 1 Cor. 1.9. God hath called us to the fellowship of his Son. For being united to Christ by faith, they are thereby made partakers of his Righte∣ousness,

and receive spiritual life and grace from him for the sanctifying of their natures, and sincerely endeavour after con∣formity unto him.

3. They have communion with God the Holy Ghost. The A∣postle hath two wayes assured us of the truth hereof; one Rheto∣rically by a seeming doubt. If there be any fellowship of the Spi∣rit, Phil. 2.1. The other directly, praying devoutly for it, 2 Cor. 13.14. The grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost be with you all, Amen.

This is the communion which the Saints enjoy with the three blessed persons in the Trinity, John 14.23. If any man love me (sayes our Saviour) he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. And the presence of the Spirit cannot be wanting where these two are inhabiting; for if any man have not the Spirit of Christ, he is none of his. The Spirit therefore with the Father and the Son inhabiteth in the Saints. For know ye not (saith the Apostle) that ye are the Temple of God, and that the Spirit of God dwelleth in you, 1 Cor. 3.16.

4. The Saints of God living here in the Church of Christ have communion with the Holy Angels. They are Ministring Spirits for our good, Heb. 1.14. They rejoyce at the Conversion of a Sin∣ner. They do many good offices for the people of God, which possibly they are not sufficiently sensible of. And this their Mi∣nistry is exercised (as 'tis probable) about the ordinary concern∣ments of our lives, and not in some extraordinary cases only.

5. The Saints of God living in the Church of Christ have communion with all the Saints departed out of this life, and ad∣mitted to the presence of God. The Godly on earth do in heart and affection converse with the Saints in Heaven. And 'tis pro∣bable the Saints triumphant wish to the Saints militant the happi∣ness they enjoy, and possibly pray for them in general, though their particular cases they may not know. But we are not to think (as the Papists fondly conceive) that they interpose their merits for us, and that for this cause we are to invocate them, or perform any Religious worship towards them. These are but in∣ventions of mans brain, wanting warrant from the word of God.

6. The Saints of God living in the Church of Christ have

communion with the Saints living in the same Church. If we walk in the light (sayes the Apostle) we have fellowship one with another, 1 John 1.7. And another Apostle tells us, 1 Cor. 12.13. By one Spirit they are are all baptized into one body. So that they have communion one with another in these offerings, 1. They all joyn together in the use of and have benefit by the same ordi∣nances, and all partake of the same promises, are all ingraffed into the same stock, and receive life from the same root. 2. According to their places and calling they teach and admonish one another. 3. They endeavour to walk by the same Rule, and to mind the same things* 1.109 4. They pray one for another, Ephes. 6.18. and Jam. 5.16. Confess your faults one to another, and pray one for another, that ye may be healed: the effectual fervent prayer of a righteous man availeth much. 5. They comfort and encourage one another in the wayes of God. 6. In respect of temporal things they are ready to succour, relieve and help one another according to their abilities.

Having thus opened the nature of this Article, let us now con∣sider what are the instructions we should learn from it?

1. If we believe this communion of Saints, which hath been before described, then let us seriously consider whether we have a part and share in it or no. There are many instead of commu∣nion with God and with Christ, have communion with Satan, and instead of communion with Saints have communion with the ungodly and wicked, and joyn with them in the practice of iniquity, in swearing, swaggering, drinking, revelling, and scoffing at Saints and Saintship; and this they account and call good fellowship. But let no man deceive himself. The Apo∣stle tells us, 1 John 1.5, 6, 7. That God is light, and in him there is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lye and do not the truth. But if we walk in the light as he is in the light, we have fellowship one with another, &c.

2. If we have a share and part in this communion, it should inflame our hearts with an ardent love to all that are within this communion. If similitude of shape or feature will beget a kind∣ness, if congruity of manners and disposition will unite affections, what great love should there be among all the Saints who have the same image of God stamped upon them, and are acted by

the same spirit? Surely all that are true members of Christ should heartily desire and pray for the welfare of all their fellow-mem∣bers. And should have their hearts touched with the miseries that befall either the Church of Christ in general, or the par∣ticular members thereof. See Amos 6.6.

3. A belief of this Article should teach us, that as we are to do good to all in our several places and according to our abilities, so especially to those who are of the houshold of Faith.

SECT. IV. Of Forgiveness of Sins.* 1.110

REmission or Forgiveness of Sins is a priviledge that belongs to them, who are true members of Christs holy Catholick Church. That we may the more clearly explain this Doctrine we shall consider. 1. What Sin is? 2. What are the kinds of it. 3. What is the wages due to it. 4. By whom sins are forgiven. 5. Ʋp∣on what account they are forgiven. 6. What forgiveness of sins doth contain in it. 7. What is required of them who may expect this great priviledge.

1. We shall consider what Sin is, and what is the foul nature of it, that so we may the better estimate the great goodness of God in pardoning of it. The Apostle shews us 1 John 3.4. that Sin is the transgression of the Law. The Law of God is the rule of the actions of man, and any deviation from that rule is a Sin, and brings us under guilt.

2. Let us consider what are the kinds of Sin. Sin is either original or actual. 1. Original Sin is by the Church of England in her Articles described to be a fault and corruption of the nature of every man that naturally is engendred of the off-spring of Adam, whereby man is very far gone from original Righteousness and incli∣ned unto evil. In which description three things may be observed. 1. Original sin is the corruption of the nature of every man descended from the loins of Adam. 2. It is a departure from that original

Righteousness wherewith the Lord enriched Adam and our selves in him. 3. 'Tis an inclination to evil. So that the whole race and off-sping of Adam, who were then radically, seminally, and potentially in his loins, were infected with this contagion. As the Scripture sayes of Levi, that he paid tythes in Abraham to Melchisedec, Heb. 7.9, 10. For he was then in the loyns of his Father Abraham when Melchisedec met him. So all we and the whole race of Mankind were in Adam when he lost himself. And that we are all from the womb tainted with this original corruption* 1.111 and depravation of nature, is plain and manifest from these Scriptures, Psal. 51.5. Behold I was shapen in iniquity and in sin did my mother conceive me, Ephes. 2.3. And were by nature the children of wrath even as others. And that even Infants themselves are tainted with this original corruption may appear from this, that they are liable to death. Now Death is a wages no way due to Infants for actual sins (for actually as yet they have not offended) therefore there must need be in them some original guilt, some birth-sin, which makes them liable to death. 2. Actu∣al sin, (which is the fruit of original) is any action or commission or any omission repugnant unto the Law of God.

3. Let us consider the wages of sin. The Apostle tells us, Rom. 6. last. The wages of sin is death. The wages, due reward, and fruit of sin is death. But life eternal is the fruit of righte∣ousness, not as its wages, but as a gift freely given by God, upon the account of the merit and intercession of Jesus Christ. Every sin therefore being a deviation from the Law of God, brings us under guilt; and guilt makes us liable to suffer the punishment which is due to our sins, and proportional to our offences. And our offences are augmented by the consideration of the dignity of the person against whom they are committed. And being committed against God, must therefore needs be very heinous, and bind us over to suffer eternal punishment, except we obtain a pardon, and our sins be remitted.

4. Let us consider by whom sins are remitted. 1. Men may forgive offences committed against them, so far forth as they con∣cern them, Luke 17.3, 4. If thy brother trespass against thee, rebuke him, and if he repent, forgive him, and if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent, thou shalt forgive him. But as Sin is a

transgression of Gods Law, so God only can forgive it. 2. 'Tis God the Fathers Prerogative to forgive Sins. Isaiah 43.25. I even I am he that blotteth out thy transgression for mine own sake, and will not remember thy sins. 3. God communicated this power to his Son, while he was here on the earth, who had pow∣er of forgiving sins as part of that power that was given him both in Heaven and Earth, Mark 2.5. and 7. When Jesus saw their Faith he said unto the sick of the Palsie, Son, thy sins be forgiven thee: The Scribes ask who can forgive sins but God only? Their position was good, that God only can forgive sins, but their supposi∣tion false, that Christ was a meer man, and not God as well as Man. 4. Ministers may forgive sins not authoritatively, but Ministerially, and declaratively. They preach remission in Christs name, & declare what persons they must be, and what they must do, who shall obtain it.

5. Let us consider upon what account and for whose sake sins are forgiven. The external impulsive cause inclining God to pardon us our sins and trespasses, is the respect he hath to the obe∣dience and sufferings of our Saviour Jesus Christ. The Apostle tells us, Rom. 3.24. that we are justified freely by the grace of God (as by the internal impulsive cause of our justification, by which he was first moved to forgive us our sins,) and then through the redemption wrought by Jesus Christ, as the external moving or impulsive cause of so great a mercy. The death of Christ is the meritorious cause of our forgiveness, Mat. 26.28. For this is my blood of the New Testament, which is shed for many for the remis∣sion of sins, Ephes. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, Acts 13.38, 39. Be it known unto you therefore men and brethren, that through this man is preached unto you, the forgive∣ness of sins. And by him all that believe are justified from all things, from which they could not be justified, by the Law of Moses, 1 John 1.7. And the blood of Jesus Christ his Son cleanseth us from all sin. Rev. 1.5. Ʋnto him that loved us and washed us from our sins in his own blood. God is indeed said to remit our sins, but never to remit the price, without which we had never been redeemed. The Law promised life but upon perfect, abso∣lute, uninterrupted obedience, and the voice thereof was, Do this and live; But this we failed in; we need therefore the interposi∣tion of the Sacrifice of Christ for us. The atonement made by

the Sacrifices under the Law, clearly had relation to the death of the Messias, and whatsoever vertue was in them, did operate through his death alone. As he was a Lamb slain from the foun∣dation of the world in Gods decree, so all atonements which were ever made, were only effectual through his blood. So that no sin was ever forgiven but by vertue of that satisfaction, and God was never reconciled to any sinner, but by intuition of that propi∣tiation. Yet the general doctrine of remission of sins was never clearly revealed, and publickly preached to all Nations, till the coming of our Saviour in the flesh.

6. Let us consider what forgiveness of sins doth import, and contain in it. Forgiveness of Sins doth comprehend in it reconciliation of an offended God, and a satisfaction made to a just God. It contains reconciliation (without which God cannot be conceived to remit;) It comprehendeth satisfaction, without which God was resolved not to be reconciled. Christ by his death hath reconciled God unto us, who was before offended by our sins. His death was ordained to be a propitiation for us, and to render God propitious to us. The punishment which Christ endured was a full satisfaction to the Will and Justice of God. He gave his life a ransome for many, Matth. 20.28. Now a ransome is a price given to redeem such as are any way in captivity, or any thing laid down by way of compensation to take off an obligati∣on, whereby he who was before bound, becometh free. Christ bought us, and the price he paid for us was his own blood, and that blood was a full and perfect satisfaction unto God. And as the offence is augmented (as we said before) by the dignity of the person, against whom the offence is committed, so the value and dignity of that which is given by way of compensation is enhaun∣ced according to the dignity of the person who makes that satis∣faction. If therefore we consider on our side the nature and ob∣ligation of sin, and on Christs side the satisfaction made and re∣conciliation wrought, we shall easily perceive how God forgiveth Sins, and in what the remission of them consisteth. Christ taking upon him the nature of man and offering himself a Sacrifice to God for mans sin, giveth that unto God (for, and instead of the everlasting punishment due to man,) which is more valuable and acceptable unto God than that punishment could be, and so maketh a sufficient compensation and satisfaction to God for the sins of

man. Which sacrifice God accepting, releases the offence, and becomes reconciled unto man (He performing the conditi∣ons required of him) and for the punishment which Christ endured, taketh off mans obligation to eternal punishment. And in this act of God consisteth the forgiveness of sins.

7. Let us consider what is required of them, who may ex∣pect this great priviledge and blessedness, the remission of all our sins. The things required of them are these.

1. True Repentance. Of which see Chap. 2. of the second part of Knowledge and Practice. 2. Faith in Christ. Of which see Chap. 3. of the same Treatise. 3. Sincere obedience unto Christ. Heb. 5.9. He is the author of eternal Salvation to all that obey him. 4. A readiness and willingness to forgive others who have done us wrong. Matth. 6.14, 15. For, if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father for∣give your trespasses. Mark 11.25. And when ye stand praying, forgive if ye have ought against against any; that your Father also which is Heaven may forgive you your trespasses. Having thus in brief explained the Doctrine of remission of sins, it will possi∣bly seem requisite that I should add a few things more for the ful∣ler explanation of so great an Article, which we are all so much concerned clearly and distinctly to understand. In order here∣unto, I shall further consider these three things.

• 1. What is meant in Scripture by Justification.
• 2. What is the procuring cause thereof.
• 3. How any come to be partakers thereof.

For the first. Justification and remission of Sins in the Scripture are one and the same thing.* 1.112 In some texts of Scri∣pture we are said to be justified by Christ. In others, that we ob∣tain remission of Sins by Christ. In others that we are made righteous by Christ. By which expressions one and the same thing is intended. For Justification is a discharging us from the guilt of all our sins, and an acquitting us from the chal∣lenges of the Law, and a constituting us righteous before God, not qualitative by making us inherently righteous, with such a per∣fect righteousness as is Gods Justice-proof, (for by such a righteous∣ness no Son of fallen Adam can be justified, as we shall shew after∣wards) but it is a constituting us righteous in the sight of God

or a judicial absolving of us upon the account of satisfaction given and accepted on our behalf: and though Justification principally con∣sists in our pardon, and the remission of our sins yet; there are other blessings also springing from it. For those whom God justifies, he sanctifies, & whom he sanctifies here, he will also glorifie hereafter.

2. Let us consider the procuring cause of our pardon and justi∣fication. The procuring cause of it is the Satisfaction made to Di∣vine Justice by the active and passive obedience of Christ. And that we may understand this the more clearly, let us take into our consideration these particulars.

1. The Law or Covenant of Works required of our first Parents perfect and sinless obedience upon pain of death. But they trans∣gressing, fell under the curse and condemnation of the Law. However, it pleased God of his infinite mercy that the Law should not be immediately executed upon them. And yet he did not abrogate it but only relax it as to the right of it by introdu∣cing another Covenant, viz. the Covenant of grace.

2. By this second Covenant or Covenant of Grace no Son of fallen Adam can be justified with the justification of an innocent person or as one perfectly and inherently righteous. For such per∣sons (if they should be challenged) are justified because they are found without fault or blame, and their justification is nothing but a declaration of their righteousness and innocence. But by this Covenant of grace we must be justified as sinners and offenders, upon a satisfaction made to the justice of God for our sins. For offenders can no other way be brought into the state of just men, but upon a legal pardon and discharge. And so we may be said to be justified when the compensation or satisfaction made for us is accepted, and we thereupon are legally pardoned & discharged.

3. This Compensation or Satisfaction made to the justice of God in our behalf, is made by the active and passive obedience of Christ, and the whole of our justification is founded thereon. I say the active as well as the passive obedience of Christ is here to be reckoned as concurring hereunto. For though Christ when he had once assumed our nature, and was made Man, was bound to obey the Law; yet in that he voluntarily came from Heaven, and voluntarily took our nature, and so voluntarily put himself under the obligation of the Law, this consideration makes his active obedience also meritorious. These two are therefore joyntly to

be considered in this matter. For Christ voluntarily took on him the office of a mediator, He was not compelled to it. Indeed when he was man, he was obliged as a man. A creatures homage was due from him when he had assumed our nature, but it was his own free choice that brought him into that state and condition. From hence therefore it will follow that all that Christ did and suffered, he paid by way of valuable consideration unto God for the sins of men. The whole fabrick of the Gospel is bottomed up∣on satisfaction made to the justice of God on our behalf. We are said to be ransomed, redeemed, purchased, bought with a price, and that must needs be by a valuable consideration paid, and by Satisfaction made. No works of our own could ever amount to such a purchase. Could men either have pefectly kept the Law, or have sufficiently answered for the breach of it ex post f••cto, Righteousness would have been that way, and Christ had not died.

4. Christs active and passive obedience is reckoned accounted and imputed to those who perform the conditions required of them in the Gospel, for their benefit and advantage, and so is made theirs as to the benefits redounding therefrom. But it is not so impu∣ted to them as if they were righteous in the sight of God with the self-same active and passive righteousness wherewith Christ was righteous; or as if they had suffered in Christ and obeyed in Christ, and were as righteous and innocent in Gods esteem as Christ him∣self. Which some men dangerously presuming and asserting, in∣fer from thence that God sees no sin in his children but all righte∣ousness, which is a wondeful mistake. For no other persons righ∣teousness can otherwise become ours, or be imputed to us, than by the effects and advantages of it. It cannot be a just judge∣ment to adjudge us to have performed that our selves which was actually done by another, though done on our behalf and reckoned to our benefit. We are therefore judged righteous for, not in the very righteousness of Christ. Some indeed have conceived that Christs active and passive righteousness are so made ours by impu∣tation, as if we our selves were accounted by God to have done and suffered those very things that Christ himself in his own person did and suffered. But how can it be supposed that God can account us to have done all that which Christ did, (that is, to have performed all righteousness without sin) or to have

suffered all that which Christ suffered, which in truth and reality we did not. 'Tis true that God is pleased, that the whole of what Christ did and suffered, as to the effects and advantages of it should redound to us, and be for our good and benefit. Thus all that Christ did and suffered is imputed to us as done for us, but not as done by us.* 1.113 And thus Christ is the Lord our righteousness. And what can we desire more than to reap all the benefits of Christs whole undertaking, and upon the account of it, (it being accepted of God in our behalf) to be pardoned and justified, sanctified and saved. And thus to have Christ made to us of God (as the fundamental cause, procurer and spring of them) wisdom, righteousness, sanctification and redemption. And thus we see that Christs personal righteousness is not imputable to any creature otherwise than as to its operation fruits, and effects. Each justified persons righteousness before God is not identically and numerically the same with Christs in his publick capacity as Mediator. For then every justified person would be personally righteous with a righteousness that has a stock of merit in it suffi∣cient to save the world, which is very absurd to imagine.

But there are some that alledge against what hath here been as∣serted, these following Scriptures. 2 Cor. 5.21. God hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. I answer, whereas Christ is said to be made sin for us, we are to understand it, that he was made a Sacrifice for our sins and that to this end and for this purpose, that we might be made the righteousness of God in him, that is, that we might be made righteous with a Gospel righteousness. He did and suffered what was requisite to make satisfaction to the justice of God for sins, that we might reap the fruit of his righteousness, and by believing in him might be accounted for righteous, that is, acquitted and pardoned. Not that his righteousness is made per∣sonally ours, as if we had done and suffered what he did and suf∣fered; but that we might be made the righteousness of God in him, that is, made righteous or acquitted by God through the merit of his righteousness. [In him] therefore is not to be taken per∣sonally and literally, but we are said to be righteous in him, when we are so according to the rule of the Gospel, and are righteous in the righteousness of Gods appointing and Christs procuring. And thus we are said to walk in him, when we walk according to

the rule of his Gospel. We are said to abide in him, when we continue stedfast in his doctrine. We are said to sleep in him, when we die in the faith and hope of the Gospel. We are said to marry in the Lord, when we marry according to the rules he has prescribed. A second Scripture alledged is, Rom. 5.19. As by one mans disobedience many were made sinners, so by the obedience of one many shall be made righteous. I Answer, this text makes nothing for the transferring or imputing of Christs personal righte∣ousness to us. But it shews us these things. 1. That as the effect of Adams sin was universal and came upon all, so the effect of Christs obedience was universal; It came upon all, that is, all sorts of men both Jews and Gentiles without distinction. 2. One sin of Adams introduced death, but Christs obedience procures forgive∣ness not only for that one sin, but for all other sins whatsoever that have insued thereupon. 3. One act of disobedience was enough to condemn, but more than one act of obedience was requisite to pro∣cure our pardon. 4. Though Christ do not save so many by his obedience as Adam brought into a state of condemnation by his disobedience, yet the second Adam is much more potent than the first: because there is much more efficacy and power required to the saving of one than there was to the condemning of many. As the restoring of one man to life is much harder than the de∣stroying the lives of many.

5. As the effect of one mans disobedience was that thereby many became sinners, (to be shapen in iniquity and brought forth in a sinful nature;) so as the effect and consequent of one mans obedience many come to be new born and are made righteous. And this seems to be the true meaning and import of this Scrip∣ture.

The last Scripture alledged is that of Phil. 3.9. Not having mine own righteousness, but the righteousness which is of God by faith Answer, The Apostle desires not to be found in his own righte∣ousness as he was a Jew or Pharisee, but to be found in Christ, ingraffed into him by faith, and to have that righteousness which is of Gods ordaining and Christs procuring (and by faith is made ours) which is Gospel righteousness, and this righteousness we have before described.

3. I come now to the third thing I propounded to inquire into, namely, How any come to partake of this great mercy and benefit,

viz. Justification before God. I Answer. This is obtained by performing the condition the Gospel requires, which is Faith in Christ. The Covenant of Grace is in the proposal of it conditional; and Christ with all his saving benefits is proposed to us upon terms which we are to perform. Our Saviour sayes, He that be∣lieves shall be saved, and he that believes not shall be damned. We are said in Scripture to be justified by Faith, and the Gospel is sti∣led the Law of Faith; and whatsoever is required of us by it, is cal∣led the obedience of Faith.

1. 'Tis not a bare assent to the truths of the Gospel or to the Revelation or History of Jesus Christ. That Faith that the Scri∣pture calls a justifying Faith is an operative working Faith, a Faith that includes in its nature a sutable acting and obedience. This Faith is never spoken of in the Scripture as a bare believing and assenting to the truth of the Gospel in opposition to acting agreeably there∣unto, but as the grand principle of action, and so it is in it self. Since Abels time, the spring of all religious actions has been Faith, viz. believing God and his promises and threatnings. The bare believing the truth of Christianity or the bare professing of it, without answerable walking and sutable obedience is not enough to save any man. And therefore to be a true believer is to be a sincere practical Christian. The Apostle tells us that he that does righteousness is righteous, and not he that reckons himself so without righteous acting, upon the meer score of his believing or bare profession. When Paul sayes, Abraham was not justified by Works, we must suppose him to mean either such perfect sinless works as would in strict rules of justice make the reward to be a debt. And such works Abraham had not. Or el e such works as were depended on by the carnal Jews, as sufficient to procure their pardon and acceptance with God by their own inward work and merit. These he disclaimes. And when he opposeth works to grace, he means such works as were supposed to justifie by their own merit, and which put us out of need of grace. But he knew that justi∣fication is not now so attainable but by Faith; yet not by such a Faith as is not accompanied with good works, as St. James proves. For by works (sayes he) Faith is made perfect. As if he should have said, true saving faith comprises obedience in it, and is not compleat and perfect without it, nor such a faith as in Scripture is accounted for righteousness. Now Abrahams Faith, the Scripture tells us, was

accounted to him for righteousness. But it was so accounted with reference to that obedience that was virtually comprised in it and naturally flowed from it. And that his Faith comprised in it a sutable obedience, is manifest; else it would have been so far from being esteemed or accounted to him for righteousness, that it would rather have been accounted to him for hypocrisie. 'Tis true, Abraham could not pretend to a sinless perfection; he had no such works to plead as were Gods Justice-proof. He had no such righteousness as in its own nature and by its own intrinsick worth could justifie him, and denominate him a perfect righteous man. Had it been so, it needed not any favour to have been ac∣counted for righteousn••ss. But God was pleased out of his free grace and favour so to reckon and account of it. Abrahams faith therefore was a believing the revelation of the Messi••h to come and of pardon and salvation obtainable by him, and acting sutably thereunto by a sincere though imperfect obedience. This God did impute and account to him for righteousness. Therefore Paul never intended to exclude Gospel works or such a sincere obedience as is naturally consequent to a true and saving Faith, and which is accepted of meer grace, and cannot pretend to any merit. But he speaks against such works as were depended on, and by vertue of which men pretended to claim justification as a reward justly due to them, in opposition to free grace. Now this Gospel justi∣fication we have described, is so far from being such a justification by works as the Jews sought after, and St. Paul disputes against, that it is a justification that results wholly from grace, and is the effect of Christs purchase and of another covenant; and all merit and reward that can be claimed as a debt is utterly excluded there∣by. Abraham was not justified upon the terms of the Law, viz. sinless perfection, but he was justified as one that had sin and fail∣ings about him which needed forgiveness, and so was justified by Faith in the Gospel-way; but it was by an operative faith which was productive of good works. Which works were not such as by any innate virtue in themselves did constitute him just, but were the fruits and genuine off-spring of his faith which rested on the promised Messiah, as the sole procurer of his pardon and forgiveness. Sinless works therefore we see were necessary under the Covenant of Works to obtain the reward as a just debt; but sincere works are necessary under the Covenant of Grace as the

genuine fruits of faith without which it is imperfect. For if it be without works 'tis no true justifying Faith, as the Apostle James abundantly proves.

2. We must take heed we do not so apprehend of Faith, as if it had in it self any justifying virtue or were of any innate worth to acquit us before God from the guilt of our sins. The value of it is wholly from Gods ordination and its relation to Christ. We are justified by Christ alone meritoriously and by what he has done and suffered. Faith is but a conditional means by which we come to reap the fruit and benefit of Christs merits.

Faith therefore and believing being the Gospel condition, let us further inquire what is comprehended in it.

1. Then, The way and method of Gods justifying a sinner being founded on the depth of his own infinite wisdom, and no way suited to the corrupt reasonings of a carnal mind, God expects we should fully believe it and firmly assent to the truth of it. And this in it self is a righteous act (and so accounted of God) firmly to believe him and what he reveals to us.

2. He expects we should thankfully accept and acquiesce in, and rely upon this way of Justification, which he tenders to us, without quarrelling or disputing; and that we should receive Christ in all his offices as our Prophet, Priest and King.

3. That we should subject our selves to all the Precepts of the Gospel, and that our faith should approve it self to be of the right kind by a sutable obedience.

Objection. But does not the annexing of such a condition as this unto forgiveness lessen the grace and bounty of it.

Answer. No, in no wise. For consider these things.

1. The dispensing of pardon and forgiveness upon such a con∣dition as faith in Christ, which includes Gospel obedience, is one of the most effectual means to introduce sanctity and holiness into the World. For what more effectual way can there be to do it, than to make it conditionally necessary to justification and salvation.

2. Gods immutable holiness and justice is hereby made more illustrious, and his solemn hatred and dislike of sin is more ma∣nifested. For hereby 'tis evident that God will save no man in his sins, but from his sins. Whom he justifies he will sanctify. No mans sin is so forgiven, that the least allowance is vouchsafed to it. None but such as are sanctified can be accepted of him.

3. Whatever is by the Gospel conditionally required of us, is fully and freely given us. Faith and every other grace is the gift of God. We perform the condition required of us solely by the power of his grace freely given unto us. And all the rewards of the Gospel are but the gracious remunerations of Gods own gifts and graces. Free grace and divine bounty is the root that bears all. And therefore the holiest men on earth have the great∣est cause to be most humble. For having received most, they ought most to abase themselves.

4. 'Tis fit that all who shall be saved should be rationally satis∣fied of the excellency of that life the Gospel calls them unto. For the precepts of the Gospel are framed and calculated for our advantage and benefit. The commands of Christ are in no wise grievous to any man truly and rationally informed of his own in∣terest. The Gospel commands us to be sober, righteous, and god∣ly; and 'tis rationally best for us so to be, both in order to our own good, and the good and benefit of others among whom we live. And therefore 'tis fit we should make a solemn choice of this life for our selves, and seriously resolve as men of truth and fi∣delity to pursue it. There ought to be sincerity of intention and en∣deavour in us to live this life, though we do not arrive at perfecti∣on of action. We should therefore examine what is the delibe∣rate choice of our wills, whether to be Sanctified by the Spirit of Christ as well as to be justified by his merits. Christ will not judge of us by a suddain passionate choice, but by our rational and ad∣vised choice. And we must especially take heed of all degrees of insincerity and hypocrisie, which of all sins under the Gospel does most dangerously border on a breach of the condition required. Be∣lieve it, those things that keep people usually from the good things of the Gospel are either a direct refusal of Christ, or a sloathful carelesness, unconcerned neglect of him, or a prevailing falseness in the course of Gospel obedience.

I shall conclude all that I shall say upon this argument with these four particulars.

1. Our Lord and Saviour did certainly perform all things that were required to be performed by him as our mediator.

2. By reason of the high dignity of his person, his obedience and sufferings are of more value and worth than the obedience and sufferings of all mankind would have been.

3. These things being performed by him in our nature and wholly upon o••r account, God accepts them for us, though not as done by us, and reckons all the benefits and advantages of them to us.

4. If we desire to partake of the benefits of Christs active and passive obedience, we must sincerly believe in him and take him for our Lord and Saviour; and if our Faith be a true justifying Faith, it will purify our hearts and reform our lives.

Having thus explained this Doctrine of the forgiveness of sins, let us now consider what improvement we should make of it.

1. Let us admire the infinite goodness of God, that there is a possibility of pardon for the children of men, who are naturally under wrath. There is none for the Angels that fell.

2. Let us often meditate upon, and admire the way of it. 1. No pardon to be obtained for man without a Mediator. And where could fallen man have found a Mediator, that would have un∣dertaken his cause? 2. No ordinary Mediator would suffice. If all the holy Angels had joyned together, it would have not been suffi∣cient. Only the eternal Son of God could effect it. 3. Let us consider, that Christ obtained our peace not by a bare mediation, but by paying a price for us, and making full satisfaction to the Will and Justice of God by his obedience and sufferings.

3. Let us often admire the benefits of it. 1. It is not only a great mercy in it self, but the foundation of all other mercies. 'Tis the Queen of mercies, that hath a glorious train of other mercies attending it. Psal. 32.1. Blessed is the man whose sins are forgiven, whose iniquities are covered, to whom the Lord imputeth not transgression. None of the antient Philosophers ever gave such a definition of happiness. 2. The sense of this mercy makes all afflictions more easie to be born. What can hurt us if God be reconciled to us? 3. Pardoning mercy brings healing with it unto the Soul. Christ Sanctifies those by his Spirit, whose pardon he pro∣cures by his Merits. 4. It affords great comfort against death, which is otherwise terrible of terribles.

4. If pardoning mercy be so great a mercy, let us often consider how vile and wretched those persons are who slight this mercy. But who are they? 1. All careless ones who neglect this great salvation, and prefer the things of the World before it.

2. All wicked and prophane ones, who go on daily increasing their guilt, not minding to make peace with God. 3. All that rest on any thing besides Christs righteousness and intercession, for the procuring their pardon with God.

5. Let us all examine our selves whether we have obtained this blessedness or no. Many content themselves with weak grounds, on which they build their hopes of pardon. 1. They are not so bad as others. They think they are sinners; yet guilty but of few sins in comparison of what others are guilty of. I answer, Possibly they may not be so bad as others, yet they may be in a very bad condition for all that; out of which, if they do not get, they will be everlastingly miserable. 2. Others think well of them. Be it so. But we shall not stand or fall by mans Judgment. 3. They live civilly, so they may do, and yet be unconverted; and without true conversion and regeneration, no salvation is to be expected.

6. Seeing God is ready to forgive, let us all endeavor to secure this blessedness to our selves. 1. Let us seek it as earnestly as ever we sought any thing in the World. 2. those that must shortly be arraigned. If a guilty Malefactor knew that the Assizes drew nigh, at which he could not expect but to be con∣demned, surely above all things in the world he would endeavor to get his pardon. 3. Let us seek it as those who are not con∣tent to be put off with any thing else besides it. And to encou∣rage us hereunto, let us consider. 1. God is ready to pardon. He hath sworn that he delights not in the death of a sinner. 2. Christ died for this very purpose to redeem us, and when he was on the earth, he complained that people would not come to him, and believe in him, that by him they might have life. 3. All means of grace afforded to us are intimations that God intends us mer∣cy, if we be not wanting to our selves. 4. All good motions and stirrings of the Spirit of God in our hearts are significations of his good will towards us. 5. And lastly, As vile or viler sin∣ners then we are have obtained pardon, and why then should not we encourage our selves to seek after pardon while it may be obtained.

SECT. V. Of the Resurrection of the Body.* 1.114

THis is one of the Principles of the Doctrine of Christ, Heb. 6.2. 'Tis set before the Eternal Judgment which will ad∣judge men to their eternal state, because 'tis previous to it.

The Scripture speaks of a two-fold Resurrection.

1. A Metaphorical Resurrection, viz. that of the Soul out of the state of Sin and Spiritual Death. Of this the Apostle speaks, Ephes. 2.1. Ye that were sometimes dead in Sins and Trespasses, and Col. 2.13. You that were dead in your sins hath he quickned. Grace, Righ∣teousness and Holiness is the Spiritual life of the Soul, and where these are wanting, there must needs be a spiritual death in sin. Rom. 8.6. to be carnally minded is death: but the Spirit is life because of Righteousness, verse 10. that is, the Soul is alive Spiritually when it is partaker of righteousness and grace. Our Souls there∣fore must first rise from their state of death in sin to the new life of grace, if we desire to have a part in the glorious Resurrection of the body to eternal life, of of which I am to speak afterward, and as the Apostle sayes, Rom. 6.4. As Christ was raised from the dead so must we be raised from the death of sin, that we may walk in newness of life.

2. The Scripture speaks of a real Resurrection, viz. of our bo∣dies; namely, of the same body that died, which shall be raised again and re-united to the same soul that at death departed from it.

This resurrection of the body is that which we profess to be∣lieve in this Article. And to confirm our faith therein, let us con∣sider these two things,

• 1. God can do it. He can raise our bodies when dead to life again.
• 2. He has declared he will do it.

1. God can do it; For he is Omnipotent. Therefore, saith

our Saviour to the Sadducees who denied the Resurrection,* 1.115 Ye do erre, not knowing the Scriptures nor the power of God, Mat. 22.29. And the Apostle, Acts 26.8. reasons thus. Why should it be thought a thing impossible that God should raise the dead? He that could make this World out of nothing at first, undoubted∣ly can raise up mans body again, which though it have suffered many changes and transmutations; yet is not turned into nothing. Though the parts of mans body be dissolved; yet they perish not. The first dust out of which man was made, was as far from being flesh as any ashes or dust now can be. And God who is Omniscient knows how to distinguish the dust of one mans body from anothers. And being Omnipotent can give to eve∣ry body what belongs to it, to make it the same numeri∣cal Body again. This he can do according to the mighty working* 1.116 whereby he is able to subdue all things to himself, Phil. 3.21. Abraham thought it possible, Heb. 11.18, 19. When he really intended to Sacrifice his Son Isaac, accounting that God was able to raise him up even from the Dead. Job not only thought it possible but firmly be∣lieved it, and spake of it with assurance, Job. 19. verse 25. For I know that my Redeemer liveth and that he shall stand at the lat∣ter day upon the earth, verse 26. And though after my skin worms destroy this body; yet in my flesh shall I see God, verse 27. Whom I shall see for my self, and mine eyes shall behold and not another, though my reins be consumed within me. Martha doubted not of it, John 11.24. For (speaking of her brother Lazarus then dead) She said I know that he shall rise again in the Resurrecti∣on at the last day. And indeed there are many things in nature that seem to carry a resemblance of it. When we go to sleep (solemnly commending our selves to Gods pardoning mercy in Christ and to his gracious protection) we do as it were lye down in our graves; our sleep is a great resemblance of death, and our rising in the morning, of the Resurrection. The Sun sets every night and disappears; yet rises joyfully in the morning. The Seed that we sow first dies before it be quickned, 1 Cor. 15.56. The earth receiveth the bare seed, and by corrupting it, restoreth it in a better fashion than she took it in. The Seed s••wn is so

far from perishing, that it rises up far more beautiful. Whereas it was sown dry and hard, it springs up fresh and green. So why should it seem incredible, that our bodies shall rise from corruption with far more excellent qualities than they had before. God can raise them, that is our first Argument.

2. God hath declared that he will do it; and that is abundant∣ly sufficient to induce us to believe it. Observe these Scriptures for the proof of it. Dan. 12.2. And many* 1.117 of them that slept in the dust of the earth shall awake; some to everlasting life and some to shame, and everlasting contempt, John 5.28, 29. Marvel not at this, for the hour is coming in which all that are in the Graves shall hear his voice, and shall come forth; they that have done good, unto the Resurrection of life, and they that have done evil, unto the Resurrection of damnation. Acts 24.15. And I have hope towards God, which they themselves also allow, that there shall be a Resurrection of the dead, both of the just and unjust, Luke 14.14. Thou shalt be recompenced at the Resurrection of the just, John 6.39. And this is the Fathers will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day, verse 40. And this is the will of him that sent me, that every one which seeth the Son and believeth on him may have everlasting life, and I will raise him up at the last day. 1 Thes. 4.14. For if we believe that Jesus di∣ed, and rose again, even so them also which sleep in Jesus, will God bring with Him. Verse 15. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep, verse 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 sholl rise first.

Let us now consider what improvement we should make of this doctrine.

1. Let us take heed of erring about this doctrine. Let us take heed of the leven of the Sadducees, who said there was no re∣surrection Acts 23.8. There are two sorts of persons that ex∣ceedingly erre about this doctrine.

1. Those that affirm that there is no other Resurrection but that

which is Spiritual, viz. that of the soul from the death of sin. This was the error of Hymenaeus and Philetus, 2 Tim. 2.17, 18. They acknowledged no other Resurrection but the renovation of the mind which passes upon a man in this life. Now this Spiri∣tual Resurrection is limited only to true Believers; but the Corpo∣ral belongs to all that are in the Graves, of whom our Saviour says, John 5.29. They shall all come forth, some to life and some to damnation, which cannot possibly be meant of the Spiri∣tual Resurrection, and therefore there is another besides that.

2. Those that say the same numerical body that died shall not rise again; but some new airy body, not flesh and blood, bones and sinews as ours are made up of. But this is a great error. For,

1. If the same bodies do not arise, then 'tis not a Resurrection but a new Creation. I acknowledge 'tis not necessary they should arise with every parcel and particle of flesh they ever had, or had when they dyed; but they shall rise with so much of their bodies as shall make them the same numerical bodies that died. As a man in the Wars if he lose an arm or a leg, yet we say (and say truly) he is the same man still that he was before. So the dead shall rise with so much of their bodies, as shall (when re∣united to their souls) make them the same persons they were be∣fore.

2. Our Saviour sayes all that are in the Graves shall come forth, that is, surely the same bodies that lay there, and not other bodies for them, Rev. 20.13. 'Tis said, the Sea shall render up its dead; surely not new bodies but the old bodies that were buried there.

3. The Bodies of true Believers as well as their Souls are uni∣ted to Christ, and thereby made the Temples of the Holy Ghost, as the Apostle assures us, 1 Cor. 6.19. And can you think Christ will lose any one of his members? he assures us to the contrary, John 6.39, r 40.

4. The Apostle tells us, this corruptible, this mortal shall put on incorruption and immortality, 1 Cor. 15.53. Therefore the same bodies that are now mortal and must die, shall be raised. And indeed the Apostle plainly shews all along in that excellent discourse of the Resurrection, that he intends that the same body that dyed should rise again.

5. It seems most agreeable to the Justice of God, that it should be so; viz. that the same numerical body that was the souls in∣strument either in good or evil actions, either in works of Righteous∣ness or Sin, should partake with the Soul also in its rewards or punishments, shall they that beat down their bodies and bring them into subjection, or suffer Martyrdom in their bodies for the cause of Christ be rewarded in other bodies than those that thus suffer∣ed? Or shall that body and flesh of a wicked man, which was so great an instrument of his soul in sinning against God, and disho∣nouring of him, and hurting others, be dissolved into dust, and shall another body be framed for that miserable soul, to suffer with it those exquisite torments that the damned must suffer for ever? Surely this cannot be. Therefore it seems most agreeable to the Justice and Providence of God, that every one should receive either reward or punishment in his own body, which he had here in this life.

6. Christ hims••lf did rise with his own body, viz. with that body, that had been crucified. And others that had slept in their Graves did come forth thence at our Saviours Resurrection, and surely they came forth with those very bodies that slept there, and not with new bo∣dies, Matth. 27.52, 53.* 1.118 And so much of the first use.

2. Let us labour to strengthen our Faith in the belief of this Article. And in order hereunto let us consider. (1.) This Arti∣cle was that which many faithful Christians were ready to suffer Martyrdom for, and to seal with their own blood, 1 Cor. 15.29. else what shall they do (or what shall become of them) that are baptized, (that is, that suffer Martyrdom)* 1.119 for the dead, namely for professing to be∣lieve the Resurrection of the dead. And why stand we in jeopardy every hour, viz. of the like Baptism for the same profession, either from per∣s••cuting Sadducees, who allow no Resurrection, or from the fu∣rious Jews, who deny Christ to be risen? (2.) This Article is a great foundation of a Christians hope, 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again unto a lively hope, by the Resurrection of Jesus Christ from the dead. For if in this life only we had hope, we were of all men most miserable, 1 Cor. 15.19. (3.) This Doctrine tends much to the illustrating the

infinite wisdom, power, justice and mercy of God. (4.) It teach∣es us how much we owe to our Lord and Saviour who hath re∣deemed our bodies as well as our souls, and will save our bodies as well as our souls.

3. If there will be a Resurrection, let us not bewail the death of our pious friends with too much sorrow or concernment. Their bodies are but laid up for a glorious Resurrection.

4. The consideration and belief of the Resurrection should strengthen us against the fear of our own death. As God said to Jacob, Gen. 46.3, 4. Fear not to go down into Egypt; for I will go with thee, and bring thee up again. So a dying Saint may say to his body, fear not to go down into the grave, into the dark and dismal vault, my dear Redeemer will bring thee up again. Death to the Righteous is but like the pulling down of an old ruinous house to build it again in a more excellent and glori∣ous manner.

5. If God can and will raise the dead, it should strengthen our Faith in Gods power that he can raise us up out of any afflicti∣on into which we are at any time fallen, and that he can raise up his own interest in the World, or in any Nation, though it be ne∣ver so low. See Rom. 4.17, 21. What cannot that God do, who quickneth the dead?

6. It should teach us not to set too high a price or value upon our own lives when we are called to expose them for the cause of Christ or for our Countreys good. Every faithful servant of Christ that so loses his bodily life, takes the best course to have it resto∣red to him with advantage. And in this sense our Saviour sayes, he that loseth his life shall save it, that is, shall not only recover it again at the Resurrection, but shall over and above also be re∣warded with eternal life in glory, John 12.25. He that loveth his life shall lose it, and he that hateth his life in this World shall keep it unto life eternal. If God therefore call thee to expose thy body to death for him, fear not to do it: He will raise it up again in a more glorious manner. 'Tis said of those Worthies, Heb. 11.35. that were wracked and tormented for professing the truth, that they refused to be delivered (viz. to the prejudice of their Conscien∣ces) expecting a better Resurrection than that now offered them, viz. to be delivered or raised up from their present pains and sufferings.

They expected a Resurrection of their bodies to eternal glory.

7. This should deterr us from sinning with our bodies, which must be raised again, and if we die in our sins, must suffer with our souls everlasting punishment. Let us take heed of imploying our bodies as instruments of sin. Remember (O sinner) that wretched body of thine which thou hast so often debauched by drunkenness, and polluted and defiled by uncleanness, it must rise again to damnation except thou repent; that tongue of thine with which thou hast so often lyed, cheated, scoffed at serious piety, and dishonoured God by swearing, cursing, ribbaldry, backbiting, &c. shall be tormented in that same flame that Dives was tormented in. Luke 16. As Christ said of Judas, it had been better for him he had never been born; so we may say of some men, It were better for them they might not rise again. But as the Soul and Body sin∣ned together, so they must suffer together. And as they inticed one another to sin, so they must be together for ever misera∣ble.

8. And lastly. Let us labour to be united unto Christ by a lively faith, that he may raise us up as our Head. He will raise the wicked as their Judge. He is Lord both of dead and living, and so hath right by that dominion to raise the dead, Rom. 14.9. and will accor∣dingly do it. And some he will raise to suffer everlasting pu∣nishment and others to a glorious everlasting life. And of such as these the Apostle speaks, John 11.25. Whoso believeth on him shall never die, that is, eternally, so as to suffer everlasting punish∣ment.

It now only remains that I should answer three questions, and then I shall shut up this discourse. 1. Seeing men return to the earth at several ages, the Infant at one age and the man at another, it may be questioned, whether they shall arise in the same age and disproportions of age and stature which they had whilst they lived? Answer. Augustine* 1.120 resolves it negatively, and determines it thus. That we shall all of us be raised in that proportion of strength which men attain to commonly, at their best estate. And this resolution of the case the Apostle doth seem to favour, when he saith, that though the body be sown in weakness, (in the weak∣ness

of old age or infancy) yet it shall be raised in power. All imperfections and deformities shall be taken away. For neither is it likely that Infancy, (being imperfection,) and old age, (be∣ing corruption) can stand with the estate of a glorified body.

Quest. 2. How can there be a Resurrection, seeing the Apo∣stle tells us that flesh and blood shall not enter into the Kingdom of God. 1 Cor. 15.50.

Answ. Our Bodies shall be fitted for that glorious state by the mutation of their qualities. See Apost. Hist. pag. 183, and 184. Our bodies shall not enter into Heaven vile* 1.121 as now they are, but shall be chan∣ged. As mens hearts are changed here by regeneration, so their bodies shall be changed in the Resurrection; changed in qualities, not in substance. As a corn of grain that is sown is raised in substance and kind the same, but divers in quali∣ties, rising up with blade and ear and corn in it. It doth not rise in just the same figure in which it was sown, but with advantage. So it will be in the Resurrection.

Quest. 3. What shall become of them that shall be found alive at Christs coming?

Answ. They shall not dye, but shall be changed suddenly from a mortal into an immortal state. See 1 Cor. 15.51, 52. 1 Thes. 4.15, 17.

SECT. VI. Of Life everlasting.* 1.122

IN treating of this Article, (which the Nicene Creed calls the life of the World to come) I shall first shew, that both the old and new Testament bear witness to it, and give us sufficient ground to believe it, Dan. 12.2. Many of them that sleep in in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt. God plainly shewed to those who lived under the old Testament that there is an everlasting life in the world to come, by the examples of some, whom he took and trans∣lated

out of this world into the other, without death intervening. Enoch, who lived before the giving of the Law, and Elijah who lived after, are both instances of this, Gen. 5.24. Enoch walk∣ed with God, and he was not: for God took him, Heb. 11.5. By Faith Enoch was translated that he should not see death, and was not found, because God had translated him, And so Elijah was carried up in a fiery Chariot, and by a whirlwind into Heaven, 2 Kings 2.11. After Abraham Isaac and Jacob were dead, God stiled himself their God, Exod. 3.6. Moreover he said I am the God of thy Father, the God of Abraham, the God of Isaac and the God of Jacob. Now Christ told the Sadducees, that God is not the God of the dead, but of the living, Matth. 22.32. God so stiling himself their God, sheweth that their souls did still live (though separated from their bodies) and also that their bodies should be raised again, and both souls and bodies being re-united should live for ever.* 1.123 And thus much for the proof of this Article out of the old Testament. But the new Testament doth more clearly as∣sert this Doctrine, life and immortality being (in a more evident manner) brought to light by the Gospel, as the Apostle tells us, 2 Tim. 1.10. To give some few places of many that might be brought for the proof hereof. Matth. 25.46. And these shall go away into everlasting punishment, but the Righteous into life eternal, John 3.16, 36. God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. Mark 10.30. But he shall receive an hundred fold now in this time, and in the world to come eternal life, John 12.25. He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eter∣nal, 1 Thes. 4.17. Then we which are alive and remain, shall be caught up together with them in the Clouds to meet the Lord in the Air, and so shall we ever be with the Lord, 2 Cor. 5.1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God, an house not made with hands, eternal in the heavens, John 17.27. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. Having thus shewed, that everlasting life is plainly asserted both in the old and new Testa∣ment, I come now to shew, that there are three degrees of this everlasting life held forth to us in the Scriptures.

1. There is a life eternal Initial, which is the life of grace, John 3.36. He that believeth on the Son hath everlasting life, that is, hath it begun in him, hath the earnest of it in his Soul.

2. There is a Partial life eternal, which is the life which be∣longeth to the Soul when it is separated from the body; 'Tis the happiness which the souls of the Righteous enjoy between the time of death and the day of Judgment. The Scripture is abun∣dant in asserting this kind of life eternal, which the separated soul injoys in the other world, Eccles. 12.7. Then shall the dust return to the earth as it was, and the Spirit shall return unto God who gave it, Matth 10.28. Fear not them which kill the body, but are not able to kill the Soul, but rather fear him which is able to de∣stroy both soul and body in Hell, Luke 12.4. Be not afraid of them that kill the body and after that have no more that they can do. But I will forewarn you whom you shall fear. Fear him who after he hath killed, hath power to cast into Hell, yea I say fear him, Heb. 12.23. To the general assembly and Church of the first-born, which are written in Heaven, and to God the Judge of all, and to the Spi∣rits of just men, made perfect, Luke 23.43. Our Saviour said to the penitent Thief, To day thou shalt be with me in Paradise, Luke 23.46. And when Jesus had cried with a loud voice, he said, Father into thy hands I commit my Spirit; and having said thus, he gave up the Ghost. Acts 7.59. And they stoned Stephen, cal∣ling upon God, and saying, Lord Jesus receive my Spirit, Phil. 1.23. For I am in a strait betwixt two, having a desire to depart, and to he with Christ, which is far better, 1 Pet. 3.19. By which also he went and preached to the Spirits (now) in Prison, Rev. 6.9, 10. And when he had opened the fifth Seal, I saw under the Altar the Souls of them that were slain for the word of God, and for the Te∣stimony which they held. And they cried with a loud voice saying, How long O Lord holy and true dost thou not judge and revenge our blood on them that dwell on the earth.

3. There is a life eternal Perfectional, which shall be conferred on the Saints after the re-union of their Souls and Bodies, Matth. 25.34, 46. Then shall the King say unto them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World. Then shall the Righteous go in∣to life eternal. Now this perfectional life everlasting (which will

be the portion of the Saints at the last day) is such a life as shall be free from all evil, and full of all good.

1. Free from the evil of sin. The Souls of the Just shall then be made perfect.

2. The evil of temptation. There was a Tempter in Paradise, there will be none in Heaven.

3. The evil of affliction. All tears shall be wiped from your eyes. Rev. 7.17.

2. This life shall be full of all good.

1. Their Ʋnderstandings shall have a clear knowledge, sight and vision of God.

2. Their Wills shall be perfected and adorned with an ab∣solute and indefective holiness.

3. Their Affections shall be set right with an unalterable re∣gularity.

4. They shall injoy an uninterrupted communion with God.

5. They shall be blessed in their company.

6. And lastly, They shall have this blessedness secured to them without fear of ever losing it or being deprived of it; But though the Saints shall enjoy such an eternal life in bliss, as we have before described, yet it shall not be so with the wicked. Eternal life in misery will be their portion. They shall be tormented, 1. With the pain of loss, 2. With the pain of sense, 3. With the worm of Conscience, a tormenting reflection on their former folly. 4. With despair of ever coming out of that woful misery which is the very Hell of Hell. But of these things I have spoken more largely in the former Treatise pag. 130.

It remaines therefore now that I shew what improvement we are to make of this Article, and then I shall shut up this di∣scourse.

1. We may from hence learn, how inexcusable they are who hazard and expose their souls and bodies to eternal torments for a short satisfaction of their bruitish lusts.

2. We should consider that there is no concern we have in the World, that should lie so near our hearts as the making our peace with God upon sure and safe grounds.

3. From hence we may learn how highly we ought to prize the blood of Christ and his undertaking, by which alone we can escape the wrath that is to come.

4. It may shew us how we ought to pity those who are run∣ning on in a full carreer to Hell. How should we endeavour by our earnest intreaties to keep them from falling into that dismal place of torment?

5. We should consider with what extreme folly they are pos∣sessed, who mind only this present life; that live as if there were no other life besides this, or none else worth looking after.

6. We should above all things endeavour to secure to our selves eternal life in Bliss and Happiness. Every man and womans portion must be one of these two, either everlasting life in Bliss, or everlasting damnation. And if we must be either eternally happy or eternally miserable, methinks it should make us pass the time of our sojourning here in fear, 1 Pet. 1.17. and to give dili∣gence to make our calling and election sure, 2 Pet. 1.10. And to quicken our diligence hereunto, leet us consider these things.

1. By nature we have no title to everlasting Bliss. By nature we are children of Wrath, Eph. 2.3.

2. We must be united to Christ, if ever we intend to obtain it. God hath given eternal life, and this life is in his Son. He that hath the Son hath life, he that hath not the Son hath not life, 1 Joh. 5.11, 12.

3. Holiness of heart and life here is necessary for the obtaining of eternal life in bliss and happiness hereafter.

4. As Parents have been instrumental (under God) of con∣veying a temporal life to their Children. So they should labour (as much as possibly they can) that they may be so religiously instructed and educated, that they may at last obtain an eternal life in bliss and happiness.

Of Baptism.

A Sacrament* 1.124 is an outward and visible rite instituted by Christ to signifie the benefits of his death and passion, and to seal and confirm the promises of Salvation to those who perform the conditions required of them.

There are two Sacraments of the new Co∣nant or or new Testament, viz.

• 1. Baptism.
• 2. The Supper of the Lord.

Being to speak here of Baptism, I shall first distinguish of the several kinds of Bap∣tism.

1. There is Baptismus fluminis sive aquae the Baptism of water, John 1.33. He that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spi∣rit descending and remaining on him, the same is he that baptizeth with the Holy Ghost.

2. Flaminis sive Spiritus. The Baptism of the Holy Ghost, Mat. 3.11. I baptize you with water (saies John Baptist) but he that cometh after me shall baptize you with the Holy Ghost.

3. Sanguinis sive Martyrii. The Baptism of Sufferings, Mat. 20.22. Are ye able (sayes our Saviour to the sons of Zebedee) to drink of the Cup that I shall drink of, and to be Baptized with the Baptism that I am to be Baptized with, that is, are ye able to partake with me in those sufferings and afflictions which I am shortly to undergo.

I am to speak of the first of these, viz. The Baptism of water Concerning which, that I may proceed Methodically, I shall speak.

1. Of the Institution of it.

2. Of the Nature of it.

3. Of the excellent uses and ends of it

4. I shall inquire who are the persons that ought to be Baptized.

5. Whether Baptism be of absolute necessity to Salvation.

6. What improvement those who were baptized in their infancy ought to make of their Baptism, when they are grown up and come to years of understanding.

7. What are the particular duties of Christian Parents towards their infant Seed and Children.

1. I begin with the first. The institution. 'Tis God only who hath authority to appoint Sacraments in the Church. 'Tis his divine institution which makes a Sacrament. The whole Church cannot do it, And John 1.33. We read that John Baptist had com∣mission to Baptize with water. He that sent me to Baptize with water, the same said unto me, &c.

2. Christ gave Commission to his Apostles in the first year of his publick Ministry to baptize, else 'tis not imaginable they would have done it, John 3.22. After these things came Jesus and his Disciples into the land of Judea, and there he tarried with them and baptized (that is by the hands of his Apostles) for Je∣sus himself baptized not, but his Disciples, John 4.12.

3. After his Resurrection he enlarged the Commission, of his A∣postles, Matth. 28.19. Go ye therefore and teach all Nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost. Here he prescribes the form they should use in the administration of Baptism, injoyning them to baptize in the name of the Father, Son, and Holy Ghost. And the words in Mark 16.16. He that believes and is baptized shall be saved, but he that believeth not shall be damned, seem to be an addition to those in Matth. 28. and are not any express direction as to the admitting Infants, or not admitting them, but a direction how they should go and disciple the Heathen Nations by preaching the Gospel to them, and when they had converted any to Christianity, they should baptize them, and so bring them into Covenant with God; and when the Pa∣rents were in Covenant, their Children could not fail to be so also, as (God willing) we shall shew hereafter.

2. We come to consider the Nature of Baptism.

Baptism in its general notion, is an outward visible sign and representation of inward and spiritual blessings and benefits con∣veyed and made over by Christ unto the persons baptized, they performing the conditions required of them.

In Baptism there are two parts

• 1. The Outward.
• 2. The Inward.

In the outward part there are three things considerable.

1. The outward Element, Water,

2. The Action of applying the water by sprinkling or dip∣ping.

3. The form of administring or applying the water, viz. in the name of the Father, Son, and Holy Ghost. The quantity of water which is to be used, is not limited by the ho∣ly Scriptures. Sprinkling* 1.125 is as significant (as to the main ends of Baptism) as dipping. Therefore the blood of Christ (which is signified by Baptism) is called the blood of Sprinkling, Heb. 12.24. 1 Pet. 1.2. And sprinkling comes nearer the baptism men∣tioned in the old Testament, than dipping doth. For the Children of Israels passing under the Cloud and through the red-Sea, 1 Cor. 10.2. is called a baptizing. And surely they were not dipped in the Cloud, but only sprinkled with it, that is, with some drops that fell from it; nor dipped in the red-Sea (as the Aegyp∣tians were, who were drowed therein) but only touched it with their feet, or else possibly some drops from the waves of it might be blown upon them by the wind. But against this some object that place, Rom. 6.4. Buried with him in Baptism.

Answ. Our Baptism shews our communion with Christ in his death, it being a sign and representation of Christs blood shed, and consequently of his death and burial; and should mind us that in conformity to him we should die unto sin. But we must not press Metaphors too far, else as Christ lay three dayes and three nights in the Grave, so we must lie under water, which if it were practised would quickly end this controversie. Besides, our pou∣ring water on the person baptized resembling in a sort the pouring dust or earth on a dead body, may be a representation of Burial also. But we must not (as I said) strain resemblances too far. Be∣sides, we do not find that our Saviour and the Apostles continu∣ed every circumstance that was in use in the first institution of the Sacrament of the Passover. As particularly, they were at first

injoyned to sprinkle their door-posts with the blood of the lamb, and to eat it with their loins girt, and staves in their hands, as people in haste, ready to march out of Egypt. But this and other circumstances we do not find observed by our Saviour or his Apostles in their eating the Passover. Therefore some circum∣stances may be varied according to Christian prudence, provided we keep close to the main of the institution, and the ends of it. To conclude this particular, baptizing is any kind of religious washing, or sprinkling in the name of the Father, Son, and Holy Ghost, duly performed by a person rightly qualified for it. And what Mr. Perkins sayes in this matter is considerable, viz. that if we were to baptize a converted Pagan or Turk of ripe years, in a hot Countrey (mark that) we might baptize him by dipping. And so much of the outward part. The inward part of Baptism or the spiritual mysteries hereby signified are these two.

1. The blood of Christ sprinkled upon the Soul for the washing away the guilt of sin, and procuring remission and justification to the person baptized.

2. The grace of Christ poured into the Soul, purging out the power and dominion of sin by regeneration and sanctificati∣on.

3. We come now to consider the excellent ends and uses of Bap∣tism.

1. Baptism, as it has reference to God is a sign or solemn rite signifying the washing away of the guilt of our sins in Christs blood, and the Sanctifying our natures by his holy Spirit. And is a Seal to confirm it to us, as circumcision was to the Jews, Rom. 4.11. Into whose place it succeeds, as we shall shew anon.

2. Baptism, as it has reference to us, is a solemn dedicating and and consecrating us to the sincere worship and service of God the Father, Son, and Holy Ghost. 1. 'Tis a dedicating and consecra∣ting us to God the Father as our Creator, that we should obey him as our rightful Lord, love him and depend on him as the fountain of our happiness, preferring his favour before any thing else in the world. 2. 'Tis a dedicating us to Christ, that we should believe in him, and accept him as our Saviour and Redeemer, expecting to be saved only by his merits, righteousness and intercession. 3. 'Tis a dedicating us to the Holy Ghost, that we should accept him as our guide, sanctifier, and comforter, that by him we

may be freed from the dominion of sin, have the image of God repaired in us, be led into all saving truths, and guided in the wayes of godliness, and comforted with a sence of Gods love in Christ, and hope of eternal glory.

3. 'Tis a solemn ingaging us to renounce the Devil, the World and the Flesh as the three great enemies of God and our Souls. They are all expressed in Ephes. 2. v. 28. and 3. in times past ye walked according to the course of this World, according to the Prince of the power of the air, the Spirit that now worketh in the Children of disobedience. Among whom we also had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as others.

4. 'Tis an enrolling us into Christs family the visible Church, to walk in union and holy communion with the members there∣of, 1 Cor. 12.13. By one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free.

5. 'Tis an obligation or bond of obedience engaging us to per∣form the precepts of the Gospel. We are thereby engaged to re∣pent of our sins, to believe in Christ, to endeavour to be holy in all manner of conversation, and to take up our cross when our Saviour calls us to it. As the Apostle speaks to the Galathians, Gal. 5.3. I testify to every one that is circumcised, that he is debtor to the whole Law. So say I to every one that is baptized, he is a debtor to the whole Gospel, and bound to observe the pre∣cepts of it. And so much of the excellent ends and uses of Bap∣tism.

I come now to the fourth particular, to consider who are the per∣sons who ought to be baptized? Those are to be Baptized who are converted to the Faith of Christ, whether Jews or Gentiles, and the Children of one or both Christian Parents. The former part of this po- is granted by all. But there are some who doubt of the latter. sition That I may therefore more clearly prove the right of infants of Christian Parents to baptism, I shall first lay down some rules, which it will be requisite for us to observe in this matter.

1. There are many great truths couched and comprehended in the Scriptures which are not plainly and in so many words expres∣sed; and whatsoever may be rightly deduced by necessary and un∣avoidable consequence from Scripture is Scripture, and binding

to us. Our Saviour, Mat. 22.31. proved the Resurrection of the dead against the Sadducees, not by express Scripture but by consequence and deduction from Scripture. See Sect. 6. concer∣ning life everlasting.

2. Those truths which are more plainly revealed in the Old Testament, are more sparingly mentioned in the New, and those that are more darkly mentioned in the Old, are more clearly revealed in the New. There is much said of the priviledges of children in the Old Testament, and particularly of their right to the Seal of the Covenant, and therefore the less is spoken of it in the New.

3. Those truths which were not controverted in the Apostles dayes, they were not so zealous in pressing, or defending, there being not any apparent reason or occasion for it. And of that nature the Baptism of Infants seems to be.

4. Those Scriptures which speak of the priviledges of Chil∣dren or Infants, are the fittest Judges of this controversie, and not those which speak only of the priviledges of grown or adult per∣sons. As if the question be, whether any Infants may be saved? you must not determine it by Mark 16.16. He that believeth, and is baptized shall be saved, but he that believeth not shall be damned, (For this concerns only grown persons) but by such scriptures as these, Gen. 17. v. 7. and v. 10.11, 12. Where God promises to be a God to Abraham, and to his Seed, and requires that his male children at eight dayes old should be circumcised as a token or seal of the Covenant between him and them. So if there should be a question started, whether Parents ought to maintain their Children in their Infancy? you must not determine this question by 2 Thes. 3.10. Where the Apostles sayes, this we commanded you, that if any will not work, neither should he eat, but by 1 Tim. 5.8. He that provides not for his family is worse than an Infidel. And according to this rule we must proceed in this matter. This controversie must be determined by those places of Scripture which do either express or imply the priviledges of Infants. Ha∣ving laid down these rules, I come now to give some arguments or reasons for Infant Baptism.

1. The Covenant of Grace stands now in force for the benefit of the Children of believing Parents, and if they be within the

Covenant of God, the Seal* 1.126 of the Cove∣nant belongs to them. Be baptized every one of you (sayes the Apostle to the con∣verted Jews, Acts 2.39.) For the pro∣mise is to you and to your Children. The same Greek word that is here used for chil∣dren, is used for Infants and Children at nurse, as may appear, if you consult 1 Cor. 7.14. 1 Thes. 2.7. If it were not so, the converted Jews should have suffered loss, by believing in Christ, namely, if their children should be excluded now from the promise or Covenant of grace, who were included in it for 2000 years before, under the old Administration. For, as we said before, God established a Covenant with Abraham and his seed. And Isaac was within this Covenant when he was but eight dayes old, and re∣ceived the Seal of it. Now concerning this Covenant made with Abraham, observe these particulars. 1. It was an evangelical Covenant, and the Seal of it, viz. Circumcision was the Seal of the righteousness which is by Faith, Rom. 4.11. 2. It be∣longed not to Abraham only but to his Children. 3. This bles∣sing bestowed on believing Abraham was to descend on the be∣lieving Gentiles, Gal. 3.14. For he was to be the Father of all them that believe, though they were not circumcised, as the Apostle tells us in the place fore-quoted, Rom. 4.11. Now could the believing Gentiles be heirs of this Covenant (according to promise as it is, Gal. 3.29.) if their children be excluded from it? For the Childrens right to the Covenant and promise is part of the Fathers inheritance, the promise being, I will be a God to thee and thy seed. 4. Consider, the Covenant of Grace hath alwayes been one and the same for substance, though not as to manner of Administration. And under the Old Testament it took in Chil∣dren, and can we think it leaves them out now under the Gospel? Surely the grace of God is not straiter under the Gospel than it was under the Law: For Christ is the Mediator of a better Cove∣nant as the Apostle tellls us, Heb. 8.6. that is, of a bet∣ter administration of the Covenant of Grace. And how could this be, if infants who were within the Covenant under the Law, should now be out of it under the Gospel? But to clear this mat∣ter yet further, the Apostle tells us that Children of believers are foederally holy, 1 Cor. 7.14. Else were your Children unclean,

but now are they holy. As if he should have said, if both Parents were Heathens, then were their Children unclean, that is, out of Covenant; but now one of them being a Christian, it pleases God that the Child shall have benefit and priviledge by that Pa∣rent; now are they holy, that is, in Covenant with God. And in this sense; If the root be holy, so also are the branches, Rom. 11.16. If the Parents be holy, so also are the Children. The Apo∣stle speaks not of an inward holiness inhering in the nature of the Child, but of an outward holiness or right to Church Priviledges and Ordinances. And according to this sense, those words of Ezra are to be understood, Ezra 9.2. Ye have mingled the holy seed, that is, that are in Covenant, with the Nations, that is, with those who are out of Covenant. I know, the Anabaptists inter∣pret those words of the Apostle [now are your Children holy] to import no more but this, they are legitimate and no bastards. But that cannot be the meaning of them: For the Children then of many Pagans would be as holy as they: For multitudes of them are born in lawful Wedlock, and so no bastards.

All visible members of the Jewish Church had a foederal right to the Sacraments, 1 Cor. 10.2, 3, 4. They were all baptized into Moses, all eat the same spiritual meat, and yet with many of them God was not well pleased. This foederal right did not stamp on them a character of saving grace, but was only a right to the means of Salvation, and how far God would make them effectu∣al, no man could tell. Some that had a right to them, made no right use of them. For an infant therefore to be born of Christi∣an Parents professing to believe in Christ, and willing solemnly to dedicate him to God, is all that God requires of an infant to give him Title to his Covenant.* 1.127 We must bap∣tize all whom the Parents bring with such a profession for themselves, and their children. And their Infants are in Covenant, because reputatively their Parents wills are theirs, to dispose of them for their good. And the Children are supposed to consent by their Parents who consent for them. And the Parents will is reckoned for the Childs, till he come to age, to have a will of his own. His Parents faith and consent to dedicate him to God, is his Title. Now Parents

dedicate their Children. 1. Virtually, when they dedicate them∣selves to God. 2. Actually when their hearts actually and parti∣cularly consent to dedicate this Child to God. 3. Sacramentally, when they bring him to baptism and solemnly there dedicate him to God. And this is the title of Children to baptism, and not their meer natural relation to their Parents.

As for Sponsors, God-fathers or witnesses, probably the use of them in ancient time was this. They were such as came to the Church, and professed they believed the Parents were true belie∣vers, and in case they did Apostatize or die, did promise to see to the Christian education of the Child themselves. But sure∣ly as the Parents faith and consent to dedicate their Child to God (and that either of one or both) conveys the right of baptism to the Child, so the Parents themselves ought to be the principal dedicators of their Child to God in baptism. If God-fathers or Sponsors be chosen by them as their deputies to do it for them, it may possibly be admitted, but as this is generally used 'tis a matter more of ceremony and civility than of Christianity. And as a learned man* 1.128 sayes, God-fathers are generally like brass andirons standing more for sight than service, more for orna∣ment than use.

2. If Children were circumcised under the Law, they may be baptized under the Gospel. For baptism succeeds to all the essen∣tials of circumcision. Circumcision was not a meer badge of di∣stinction, to distinguish the Jews from other nations, but a Seal of their consecration to God. It had more in it of what was Sacramental than of what was Ceremonial. And the chief my∣stery signified by circumcision was, that natural corruption must be cut off and done away. Now Christians are said by baptism to be spiritually circumcised. Ye are circumcised with the circumcision made without hands, sayes the Apostle, Col. 2.11, 12. He urges it as an argument to them to throw off the Jewish circumcision, for they were circumcised with the circumcision of Christ, viz. with that which he had appointed in his Gospel, and that was bap∣tism. So that baptism is now come in the room of circumcision. And as Solomon sayes, Eccles. 1.4. One generation passes away, and another comes, but the earth remains for ever; So may I say, one Sacrament of initiation, (viz. Circumcision) passeth away, and another, (viz. Baptism) cometh in its stead, but yet the

same Covenant of Grace that was then, remaineth still. So that what circumcision was to them, our baptism is to us, as particu∣larly.

1. Circumcision was to be a sign or token of the Covenant to them, Gen. 17.11. So is baptism to us, Acts 2.38, 39. Then Peter said unto them, repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, &c. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

2. Circumcision was a Seal of the Righteousness of Faith to them, Rom. 4.11. And so is baptism to us, Acts 22.16. Arise and be baptized and wash away thy sins, calling on the name of the Lord.

3. Circumcision signified the necessity of sanctification to them, and therefore they were required to be circumcised also in heart, Rom. 2.29. So baptism to us, Rom. 6.4. Therefore we are bu∣ried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

All the difference between circumcision and baptism is for our advantage. For 1. Baptism is not so painful as Circumcision was. None of our blood is required here to be shed. 2. Baptism is not confined to the eighth day, but may be done before or after. 3. Women, and female children may be baptized, who could not be circumcised. Acts 16.5. We read that Lydia was baptized. And Acts 18.1. 'tis said they were baptised both men and women. But we come to a third argument for infant Baptism, and that is this.

3. Whole Families were baptised under the new Testament, as Lydia and her houshold, Acts 16.15. Stephanus and his houshold, 1 Cor. 1.16. And the Jaylor and his houshold, Acts 16.31, 32. Can we imagine so many families without any Children in them?

4. Children are capable of receiving benefit by baptism, why should they therefore be kept from it? The benefits of Baptism are. 1. Remission of sin by the blood of Christ; and children need that remission, by reason of original sin. 2. Sanctification by the Spirit of Christ; and they need the Sanctifying of the Spirit to renew their natures. And Christ may in the due administraion

of this Ordinance graciously work on the Soul of an Infant, and change its disposition, and infuse the seeds of grace into it be∣fore it comes to the use of reason, why then should not children be brought to Christ, and dedicated to him by baptism? Surely they that keep them from him, dangerously expose them to the grand enemy of their Souls.

5. The fifth and last argument I shall bring for Infant Baptism, shall be the practice of the Church in ancient times, and near to the Apostolical. And for proofs of this nature, I shall take my rise from the time of Austin, without looking lower, and so ascend toward the days of the Apostles.

First then for Austin,* 1.129 who flourished about the year of Christ 410. he is positive, and express for it, Epist. 3. ad Volusiam, con∣suetudo matris ecclesiae in baptizandis parvulis nequaquam spernen∣da est, neque omnino superflua deputanda, nec omnino credenda, nisi apostolica esset traditio. Idem libro primo de pec. mer. & remiss. cap. 26. Parvulos Baptizandos esse Pelagiani concedunt. Qui contra authoritatem Ʋniversae Ecclesiae proculdubio per Dominum & Apostolos traditam venire non possunt. Et Serm. 10. de ver∣bis Apostoli de Poedobaptismo loquens, Nemo, inquit, vobis susurret doctrinas alienas. Hoc ecclesia semper habuit, semper tenuit. Hoc a ma∣jorum si de accepit, hoc usque in fidem perseveranter custodit.

Somewhat before Austin lived St. Hierom,* 1.130 (viz. Anno. 400) who is clear for Infant Baptism Epist. ad Laetam. Qui parvulus est Parentis in Baptismo vinculo solvitur, &c. Children sayes he are freed in Baptism from the sin of Adam, in the guilt whereof they were involved, but men of riper years from their own, and his. Hieron. advers. Pelag. libr. 3. in fine. And in conclusion he resolves Infantes etiam in peccatorum remissionem baptizandos esse, that Infants are to be baptized for the remission of sins.

Before him lived St. Ambrose, viz. about the year 370.* 1.131 who speaking of the Pelagian Heresies, who published among other things, that the hurt which Adam did to his Posterity was exem∣plo non transitu, rather by giving them such a bad example of diso∣bedience, than by deriving on them any natural sinfulness, doth thereupon infer, that if this were true, it would prove evacuatio

baptismatis parvulorum; a very nulling the Baptism of Infants. Ambros. lib. 10. Epist. 84. Et lib. 2. cap. 11. Nec senex pro∣selitus, nec infans Vernaculus excipitur, quia omnis aetas peccato ob∣noxia, & ideo omnis aetas sacramento idonea.

About the same time or something before flourished Gregory Nazianzen,* 1.132 who in his fortieth Orat. de bapismo sayes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. quid autem de iis dicis, qui adhuc tenera aetate sunt? an eos quoque baptizabimus? ita prorsus, si quod peri∣culum urgeat. Praestat enim absque sensu sanctificari, quam sine sigillo, & initione abscedere. Atque hujus rei ratio nobis est circumcisio die octavo peragi solita, quae baptismi figuram quodammodo gerebat, atque iis, qui rationis adhuc expertes erant, offerebatur.

* 1.133Ascend we now to Cyprian Bishop of Carthage, who lived in the third century about the year 250, who was as great a stick∣ler for Infant Baptism in his time as any who succeeded him. In Epist. ad Fidum lib. 3. Epist. 8. Porro si etiam gravissimis de∣lictoribus, &c. If, saith he, remission of sins be given to the great∣est offenders, none of which, if they afterwards believe, are ex∣cluded from the grace of Baptism, quanto magis prohiberi non de∣bet infans, qui recens natus, nihil peccavit, &c. How much ra∣ther should Infants be admitted to it, who being new born have not sinned at all, save that they have contracted from Adam that original guilt which followeth every man by nature, &c. Nor was this Cyprians opinion only, but the unanimous consent of sixty six African Bishops convened in Council, by whom it was declared (as he there relates) that Baptism was to be administred as well to infants as men of riper years.

* 1.134Before him lived Origen about the year 220. who plainly tells us in Rom. cap. 6. Ecclesiam ab Apostolis traditionem accepisse eti∣am parvulis baptismum dare. And further shews, that it was administred to them in reference to original sin, which if it were not in Infants, gratia baptismi superflua videretur, the grace of baptism might be thought superfluous. Idem in Levit. Hom. 8.

* 1.135Before his time in the second Century flourished Irenaeus, he seems c ear for Infant baptism. Christus venit omnes per seipsum salvare, I omnes inquam, qui per seipsum renascuntur, in Deum, In∣fantes,

& parvulos, & pueros. Irenaeus advers. haereses. Lib. 2. 39. Upon which words the Glosser makes this observation. Nomine renascentiae, Dominica, & Apostolica phrasi, baptismus in∣telligitur.

And thus far we can go, to shew the antient practice of the Church concerning Infant-Baptism.

5. We come now to the fifth thing we propounded to inquire into, and that is, whether baptism be of absolute necessity to Salvation?

Baptism is not of such absolute necessity, that they that partake not of it, must certainly and unavoidably perish. The penitent Thief on the Cross (who was then converted) surely never was baptized. And Baptism of it self does not confer grace, For Acts 8.13, 23. Simon Magus was baptized, yet remained in the gall of bitterness. God can confer grace as he pleases, and when he pleases. He ties us, but not himself to the use of means. Baptism is generally and ordinarily necessary to salvation, both necessitate praecepti and medii; surely Christ would not command a needless thing to all nations in the name of the blessed Trini∣ty. We cannot ordinarily expect grace, but in the use of the means of grace, which he hath appointed. 'Tis not therefore the simple privation, but the neglect or contempt of baptism, that is dangerous. And so I come now to the sixth thing I propounded to inquire into, viz.

6. What improvement should they make of their baptism who were baptized in their Infancy?

1. They should reflect upon their Original corruption, and how defiled they were from the Womb, so that as soon as they were born they stood in need of a Saviour.

2. It should mind them, that long ago they were solemnly dedi∣cated to Christ, entred into his family, listed under his banner, engaged (as far as could be done by their Parents) to the sincere service and worship of God the Father, Son and Holy Ghost, and to forsake the Devil, the World and the Flesh. But now they are come to years of understanding, they must renew their Covenant with Christ by their own actual consent. And surely if things were regularly carried in the Church (as they ought to be) the passing out of the Infant state of Church-member-ship into the state of adult members should be very Solemn, and by a serious,

understanding, personal owning of their Baptismal Covenant; and then they should be confirmed in the state of adult members, and then, and not before be admitted to the Sacrament of the Lords Supper. The infant baptismal Covenant will save none that live to years of discretion, that do not heartily own it in their own persons.

3. It should stir up Godly sorrow in them, that being so long ago ingaged unto Christ, and dedicated to him by their Parents, they have walked no more answerably thereunto.

4. It should stir up in them a vigorous exercise of Faith in Christs blood. Did they need Christs merits and intercession when young, and when they were under the guilt only of original sin; how much more now do they need it, when they have committed so many actual sins?

5. The remembrance of his baptism should be a mighty argu∣ment to turn a sinner from the error of his way. Say to thy Soul (O Sinner) I was dedicated to Christ in my Infancy, and now shall I go on in sin serving the Devil? I was listed under the banner of Christ; and shall I now fight against him? Ah wretch! how can I do these things?

6. It should be a great antidote against temptation: whenever thou art tempted to sin, say to thy self, I am baptized, I am so∣lemnly ingaged unto Christ, how can I do this great wickedness and sin against him?

7. I come now to the seventh and last thing I propounded to consider, namely, What are the duties of Christian Parents in re∣ference to their Children. Their duties are these,

1. To be sensible of their own sinful condition by nature, and how they have been instruments of propagating a corrupt nature to their poor Children.

2. To bless God for Christ, who is the the only Physician, who can cure them and their children.

3. Seasonably to present their Children to this ordinance of bap∣tism, and professing their Faith in Christ, and their consent to take him for their Lord and Saviour, solemnly to dedicate them unto him: And when they dedicate their children unto Christ, they should address themselves unto it as one of the solem∣nest works in the world. They should do it with due prepara∣tion,

reverence, and seriousness as beseemeth those that are trans∣acting a business, of such unspeakable importance.

4. They should ingage to bring up their children in the prin∣ciples of the Christian Faith. They should imagine God said to them as the daughter of Pharoah said to Moses's Mother, Exod. 2.19. Bring up this Child for me. Bring up this Child in my fear, and for my service.

5. They should be very earnest in prayer to God for their children. O that Ismael might live in thy sight, sayes holy Abra∣ham, Gen. 17.18. So should pious Parents pray for their chil∣dren, O that this child of mine may be a real member of Christ. O that he may have the Image of God stamped upon his Soul. O that he may honour God here, and be for ever happy with him in his Kingdom hereafter.

6. They should be early instilling good and wholsome principles and documents into them; precept upon precept, line upon line, here a little and there a little, as they are able to bear it, Isa. 28.10. And the Mother as well as the Father should make consci∣ence to do this. We read that Bathsheba the mother of Solomon did so, Prov. 31. which chapter contains her wise instructions to him.* 1.136

7. They should check the first appear∣ings and buddings forth of sin in them, endeavouring to make them sensible of the great evil and danger of it.

8. They should labour to make them in love with the beauty and excellency of Holiness and Vertue.

9. They should bring them to the ordinances of God, expect∣ing the spirit of God will move upon those waters.

10. They must be sure to set them a good example. Chil∣dren are more led by example than pre∣cept.* 1.137

11. They must encourage all good begin∣nings of vertue or ingenuity they see in them.

12. And lastly they must labour to give them a good education and put them into a good way of living in the World, and make such provisions for them as God in his Providence shall inable them. And those Parents that do these things, whatever the success be, will have comfort in so doing.

Of the Lords Supper.

I Come now to treat of the Sacrament of the Lords Supper. In the handling of which I shall,

1. Indeavor rightly to inform your Judgments concerning the true nature, use, intent, and benefit of this holy ordinance.

2. Direct your practice, that you may know how to receive it in a right manner, and to your spiritual benefit.

That you may therefore be rightly informed concerning the nature of this Sacrament, you must know, that the Jews had two ordinary standing Sacraments. viz.

• 1. Circumcision. to which Our Baptism. do answer.
• 2. The Passover. to which The Lords Supper. do answer.

Theirs were bloody Sacraments; for the blood of Christ was to be shed. Ours unbloody; for the blood of Christ is shed. Now that I may speak more distinctly and plainly concening the Sacra∣ment of the Lords Supper, it will be requisite that I speak some∣thing 1. concerning the Jewish Passover, which we shall consider either as it was first instituted or as it was afterwards celebrated, wherein divers rites of the first Aegyptian Passover were not ex∣actly observed.

The first institution of the Passover we find, Exod. 12. When Israel after long servitude and bondage was to go out of Egypt, God commanded them in their several families to kill a Lamb; to roast it whole; to eat it within doors that night; to sprinkle the side and upper door-posts with the blood thereof; and so doing, they should be safe from the destroying Angel, that rode circuit that night to destroy all Egypts first born, but he was to pass by all the houses of Israel sprinkled with blood. And hence the name Passover, Exod. 12.27. This was to be greatly observed on the fourteenth day of the first moneth, at Even.

In the treating therefore of this Passover we shall first consider the things that were proper to the Jewish Passover in Egypt, and then shew how they prefigured Christ our Passover.

1. They were commanded to take a Lamb. A Lamb the emblem of innocency. So our Saviour was stiled, John 1.19. The

Lamb of God, being of a Lamb-like humility and meekness. John his beloved Disciple often stiles him so, as being exceeding∣ly delighted with this similitude.

2. A Lamb without blemish. So was our Saviour, 1 Pet. 1.19.

3. One of their own flocks and folds. Christ was of the Jewish Na∣tion, Rom. 9.4, 5. Like in all things to his brethren, sin only excepted.

4. It must be slain. So Christ was put to death on the Cross.

5. Not a bone of it must be broken, which was verified in Christ, John 19.33, 36.

6. It must be roasted. So our Saviour suffered the scorching heat of his Fathers wrath; sweating drops of blood for our sakes, Luke 22.44. O Sinner how little art thou sensible of what thy Saviour hath suffered to redeem thee!

7. The blood of the Lamb must be sprinkled on the side and upper door-posts of their houses, if they intended to be preserved from the destroying Angel. So must the blood of Christ be sprinkled by Faith on our hearts, if we intend to be delivered from the wrath to come.* 1.138 There is no escaping the wrath of God, but by the sprinkling of Christs blood on our consciences.

8. They were to eat this Paschal Lamb with sower herbs and unlevened bread. 1. With sower herbs, to mind them of what affliction and bondage they were in in Egypt. We must have contrition and remorse wrought in us for our sins, and be in bit∣terness of soul for them, ere we can reasonably expect relief by Christ. 2. With unlevened bread. The succeeding Jews, that they might shew their exactness in observing this precept, did at this Passover-time use great diligence to rid their houses of all leven; yea they were so strict about it, that they searched with candles to see if there were any remaining in any corner or hole. And lest after all their diligence any should remain with them yet un∣found out, they passed a solemn execration upon it in these or the like words. All the leven that is within my possession, which I have seen, or which I have not seen, which I have cast out or not cast out, be it accursed, be it as the dust of the earth. The Apostle shews us that by leven is meant, malice and wickedness, by un∣levened bread, sincerity and truth. He intimates what manner of persons they must be that intend to feed upon Christ by Faith. They must not think to eat of this Lamb, except they rid them∣selves of their Leven. Leven, it swells the mass, and sours it.

Pride makes the heart swell, and malice soures it; search therefore, O Sinner, to find out thy leven when thou thinkest of approach∣ing to this holy Table. Search every corner of thy heart as with a candle; and when thou hast found out thy sins, manifest thy ha∣tred and loathing of them; Never think to be pardoned except thou part with thy sins; Never think to be saved except thou be sanctified.

9. They were to eat it with their loins girt, and staves in their hands, and shooes on their feet, shewing themselves thereby to be in a posture of readiness to be gone out of Egypt, and to seek the pro∣mised Land. Which may intimate to us, that we must receive this blessed Sacrament with intention to leave the dominions of Pharaoh, the Kingdom, Service, and bondage of sin and Satan, and to march on towards our heavenly Canaan. People would fain escape damnation, yet are loath to leave their pleasing and pro∣fitable sins. No coming to Canaan except you leave Egypt.

10. When they had eaten of the roasted Lamb, if any thing thereof remained, it was to be burnt with fire and not left till the morning. This may shew us that Sacramental elements are not Sacramental* 1.139 but in their use only and while they are used. As Bread and Wine in this Sacrament, and Water in Baptism, after the Sacramental use, are no longer Sacramental. A stone is boundary in its use and place: Remove it, 'tis a meer stone, no boundary.

11. Two sorts of persons were barred from eating the Passover. 1. The uncircumcised, the stranger and foreigner, Exod. 12.43, 48. Such as are not initiated into Christs Family the Church by the first Sacrament of Baptism, cannot regularly be admitted to the Lords Table. 2. unclean persons (though circumcised) or such as were in a journey, were to be put off to the Passover of the second moneth, being not cleansed for the present, according to the purification of the Sanctuary, 2 Chron. 30.18, 19. Numb. 9.10.11. This shews us that some persons who are within the com∣munion of the Church may be unfit at some particular times to come to the Lords Table, yea though believers, may at such times eat and drink unworthily.

12. After the Paschal Lamb was eaten, on the next day viz. on the fifteetnh day of the first moneth, began the Feast of the Passover, or feast of unlevened bread. It continued seven dayes, and no levened bread was to be eaten during that time; and of those

seven dayes the first and last only were holy Convocations or Sab∣baths, wherein they might do no servile work, Exod. 12.15, 16. Levit. 23.5, 6, 7. Numb. 28.16, 17, 18. The Apostle alludes here∣unto, 1 Cor. 5.7. Christ our Passover is Sacrificed, therefore let us keep the feast. As if he should have said, those for whom Christ our Passover is Sacrificed, on wh••s•• consciences his blood is sprinkled, ought to be a holy people not levened with sin and wickedness, and to walk before God in sincerity and truth, living all their dayes in a holy rejoycing and thanksgiving.

Thus much of the first Passover as instituted and observed in Egypt; some of the Ceremonies whereof were proper to that Passover, and not intended for any other following. And accor∣dingly in after times they were not observed. As particularly,

1. The Paschal Lamb was afterwards to be slain and eaten only at Je••usalem, Deut. 16.5, 6. The place which God had chosen for his publick worship.

2. They did not observe the taking up of the Lamb four dayes before.

3. Nor the sprinkling the door posts with blood.

4. Nor staying within and not going out of the house that night; For our Saviour and his Disciples did go out after Sup∣per.

5. Nor eating it in a travelling posture. For we find our Sa∣viour and his disciples eating it in a posture of discubiture, or leaning on beds.

From whence we may take notice, that we are not bound to observe all occasional or local circumstances or customs belonging to a Sacrament, nor to follow our Saviour and his Apostles in those particular circumstances of eating the Lords Supper late at night, or in a leaning posture, or in an upper Chamber, no woman being present, &c. Let us look to the substance, end, and intent of the Sacrament, and chiefly mind that.

Having spoken thus much of the Passover, I think it will not be amiss for the clearer understanding of the original institution of this Sacrament of the Lords Supper, to insert a short descrip∣tion of the method and order of the Paschal Supper with the prin∣cipal rites thereunto belonging (which were then either all or most of them, as it seems, in use among the Jews) as they are deli∣vered to us by their own writers, much after this manner, con∣sisting

in several Cups, or drinkings of Wine, and two breakings of bread. Some of which rites, we shall shew, that our Saviour took and ordained them to a new Evangelical use and mystical signification.

1. When all things appertaining to the Feast were prepared, and all persons belonging to that Company that were to eat together, were ready, the chief man of the company (who was as it were the Priest among them) takes a cup of Wine and blesses it in some such words as these. Blessed be thou Lord, who hast created the fruit of the vine, and blessed be thou for this good day, and this holy convocation, &c. Compare with this custome our Savi∣ours words, Luke 22.17. He took the Cup and gave thanks and said, take this and divide it among you.

2. Then the Table was furnished with provisions of several sorts, viz. bitter herbs, the unlevened bread, the body of the Pas∣chal Lamb roasted whole, and so brought up.

3. The chief man of the company takes the sower herbs and blesses them in some such words as these, Blessed art thou O Lord, who createst the fruits of the earth, &c. and then eats of them the quantity of an Olive at least, and distributes to the rest, uttering some such sentence as this, These bitter herbs we eat in token that the Egyptians made the lives of our Fathers bitter in Egypt.

4. Then he takes the dish or Charger which held the unlea∣vened bread or Cakes, and (laying by a piece thereof to be eaten afterwards with the Paschal Lamb at the close of the Supper) he blessed the bread in some such words as these, blessed art thou O Lord, who bringest forth bread out of the earth, &c. Then he breaks it, and eats of it.

5. When this is finished, he begins the second Cup of Wine, and the rest follow him. Then their Children brought in, were made to ask what is the reason that this night differs so much from other nights, instancing in many particulars of the festival solem∣nities? Then the master of the feast begins a a narrative, how their Fathers were all servants in Egypt, and as that night God delivered them, &c. And tells particularly of the wonders done in Egypt and the manner of their deliverance, saying to this purpose, This is the Passover which we celebrate, because the Lord passed over the houses of our Fathers in Egypt; therefore we are bound to give thanks, to praise, to laud and glorify him, and sing Hallelujahs to

him, &c. This kind of declaration or shewing forth the occasi∣on of the Passover, they called Haggadah. Hence the Apostle may be supposed to have borrowed his phrase. As oft as ye eat this bread and drink this Cup, ye declare or set forth the Lords death, 1 Cor. 11.26. This annunciation or shewing forth to their Children the Lords wonderful goodness and mercy to them, we find commanded Exod. 12.26, 27. And it shall come to pass, when your children shall say unto you, what mean you by this ser∣vice? That ye shall say, it is the Sacrifice of the Lords Passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses.

6. Then he takes that part of the unlevened cake that was be∣fore reserved, and blessing it, and giving thanks for it as before, he distributes to every one a piece of it to eat with the Paschal Lamb, of which each person present was bound to eat as much as the quantity of an Olive at least.

The breaking of bread therefore, at which our Saviour did insti∣tute the commemoration of his body, seems to be this second breaking of bread, viz. in time of Supper, after which nothing more was to be eaten that night. For 'tis said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as they were eating, or towards the end of the Supper, Jesus took bread and blessed it and brake it and gave it to his Disciples saying, take eat this is my body, Mat. 26.26.

7. All this done, they drink up the third Cup, called the Cup of blessing, or thanksgiving after meat, Paul calls it by this very name, 1 Cor. 10.16. The Cup of blessing which we bless, is it not the Communion of the blood of Christ, &c. And this third Cup which was after supper (that is, after they had done eating, and was the conclusion of the Supper) was the Cup which our Saviour applied to a new spiritual signification. And having instituted it into an Eucharistical Cup, bad them drink all of it. So that now he ordaines bread to be a representation of his body hencefor∣ward, in the same manner as the Paschal Lamb had been the repre∣sentation of his body before; and the cup to be the New Testament in his blood now, as the blood of bullocks had been the Old Testament in his blood before, Exod. 24.8. And Moses took the blood and sprinkled it on the people, and said, behold the blood of the Covenant which the Lord hath made with you, &c. After this they sang the Hallelujah, or Hymn, or Psalm of Praise, according

to Custom. And accordingly our Saviour and his Apostles did sing a hymn after the Paschal Supper before they departed. So that supposing these Rites to be then in use among the Jews (as their own writers tell us) it will from thence appear, that the bread and wine which our Saviour distributed at his last Passover, and appointed to signifie and represent his body and blood, were rites within the compass of it, and belonging to it, only appli∣ed by him now to a new evangelical use and signification. And he dealt no otherwise in this Sacrament, than he did before in that other of Baptism, which he seems to have founded upon the old rite in use among the Jews, of purification by water. So that our Saviour in instituting both Sacaments of the new Testament seems to have taken the old rites of the Jews, and to have or∣dained and advanced them to a new evangelical use, and mystical signification, and so to have put (as one sayes) a new super∣scription upon the old metal. There is one thing more that it will not be amiss here to take notice of, viz. That from the Jewish custom of having a feast at the end of their Sacrifices, the Christians of the Primitive Church instituted their Agapae or love feasts. And they of the Church of Corinth did much imitate the Jewish Paschal rites in receiving of the Lords Supper. For they had a Supper before (in which they were not always very tempe∣rate as appears 1. Cor. 11.) And at the conclusion of this Supper they had the bread and wine of the Lords Supper admini∣stred, as the Jews at the end of their Paschal Supper had the un∣levened bread, and the Cup of blessing.

Having spoken thus much of the Passover and the rites belon∣ging to it; I now come to speak of the Lords Supper which suc∣ceeds it. And here I shall treat,

• 1. Of the Author of it.
• 2. Of the time when it was instituted.
• 3. Of the Nature of it.
• 4. Of the ends for which it was instituted.

1. Christ himself is the Author of it. We have before shewn how Christ eating the Paschal Supper with his Disciples (who were Jews) took some of the Paschal cheer and provisions, and made them the materials of this blessed Sacrament. 'Tis Christ who was the Author of it. 'Tis he who is the King and Soveraign of his Church. 'Tis he who appoints therein his Officers,

Laws, and Ordinances. He is the Mediator of the new Cove∣nant, and therefore appoints the tokens and seals of it. Divine institution only makes a Sacrament; the whole Church cannot do it.

2. Let us consider the time in which it was instituted, viz. in the same night in which he was betrayed by Judas, 1 Cor. 11.23. Observe Christs great love to his Church. He saw his death approaching; yet he bestows now a great favour on mankind, when he sees he shall receive the hardest measure from them. O that the same mind were in us that was in Christ Jesus! Judas had resolved beforehand to betray him, and accordingly had agreed with the Chief-Priests and Council of the Jews, yet with this wicked resolution he comes to eat the Passover with him. Sins of purpose and resolution are most dangerous. We should look not only on Judas's sin in betraying his Master, but on his fixed intention and resolution to do it. 'Tis a dangerous thing to come to this Sacrament with an intent to go on in any known sin.

3. Let us consider the nature of this Sacrament; wherein three things are to be spoken to.

• 1. The outward Ordinance, or outward signs.
• 2. The inward and Spiritual mysteries thereby signified.
• 3. The Command for the observing this Ordinance.

1. The outward Ordinance, or Sacrament properly so called con∣sists,

1. Of certain Elements, or materials, viz. Bread and Wine.

2. Of sundry Rites and Sacramental actions appertaining thereunto.

1. Our Saviour took bread and gave thanks, and so also the Cup. He blessed the Bread and the Wine severally (as the Jews manner was) by thanksgiving and pra••er to God. Hence this Sacrament is called the Eucharist. And this blessing and praying over the Bread and Wine is called the consecration of the Elements, or setting them apart from a common to a holy use. Yet this must be observed by the way, that this Consecration changes not the

Elements as to their substance,* 1.140 but as to their use, office and sig∣nification only. This is my body are not the words of consecrati∣on. For Christ bad them take and eat, before he pronounced these words. And the words of Consecration should in reason be spoken to God, and not to the Disciples, as these were.

2. He brake the bread.* 1.141 Hence this Sacrament is called the breaking of Bread, Acts 2.42. And they continued stedfastly in the Apostles Doctrine and fellowship, and in breaking bread, and in prayers.

3. He gave it to his Disciples, saying take, eat; and so the Cup, take and drink ye all of it.

So that the duty of a Minister who shall according to Christs institution administer this Ordinance, is,

1. To praise God for the elements of bread and wine; and setting them apart; (according to Christs institution) from a common to this religious use, to pray to God that they may be ef∣fectual representations, signs and seals of the spiritual blessings they are appointed to signifie, to all those who shall receive them in a right manner. And then to distribute the bread and wine so consecrated to the Communicants. And the duty of the com∣municants is to take and eat of this bread and drink this wine in a right manner. Of which more afterwards.

2. We come now to consider the inward mysteries and spiritu∣al blessings signified by these outward elements. Here Christ is represented to us as Sacrificed for us, and delivering himself to us with the fruits and benefits of his death, for our eternal good. I say

(sayes our Saviour.) This is my body which was broken* 1.142 for you.

The body of Christ that was nailed to the Cross, and his blood that was shed, was a Sacrifice, as offered up to God. But it is meat and drink, as offered to us. He was given for us in the Sacrifice, and is given to us in the Sacrament, with the blessed fruits and be∣nefits that flow from his death, John 55. Christ sayes my flesh is meat indeed, and my blood is drink indeed. And verse 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him, that is, He dwelleth in me by Faith, and I dwell in him by the constant influence and quickning vertue of my holy Spirit. Christ must be received by us and united to us by faith••, as meat is received by our mouth and tasted by our Palate, and so turned into our substance. Being so received, he will strengthen and refresh our Souls as meat doth a hungry man. There is an absolute necessity of closing with Christ as crucified and of being highly pleased with him on that account, as the Palate is with wholsom agreeable food, that our Souls being united to him may of his fulness receive grace for grace. Not that we must be like the gross Capernaites (John 6.) who had a gross appehension of eating corporally the very flesh and drinking the very blood of Christ There is indeed a spiritual eating of Christs flesh, and drink∣ing of his blood by Faith, which may be exercised when this Sacra∣ment is not administred. And of such an eating our Saviour speaks to the Jews, John 6.53. Verily verily I say unto you, except ye eat the flesh of the Son of Man and drink his blood, ye have no life in you. Now that he does not mean Sacramental eating there, is plain and evident; for that Sacrament was not instituted till a good while after this, as will appear to any one who understands the history of our Saviour; nay this kind of eating of his flesh by Faith he shews to be of so great necessity, that without it he tells them they had no life in them, v. 53. which cannot be said of all that never received the Sacrament of the Lords Supper. When there∣fore we approach to this holy Table, let us not be like the Carnal Israelites that did eat Manna and drink of the rock in the wilderness, but neither saw nor tasted Christ in them.

3. We come now to consider the command for the observing of this ordinance. Do this in remembrance of me. This com∣mand is not to be extended to circumstances, and accessaries but to

the substance and main of the institution. This Sacrament is cal∣led the Lords Supper from the time of the first institution, not that we are bound to receive it only at that time. Occasio∣nal circumstances the prudence of the Church may alter, let us look to the substance, end and intent of this Sacrament, and chiefly mind that. The dying charge of a Friend does usually make great impression on the by-standers. And so should this solemn charge of our dying Saviour make upon us. Do this in re∣membrance of me and observe it in all ages till I come. So long it must be continued in the world.

4. Let us consider now the ends for which this Sacrament was ordained. And here I shall speak.

1. Of the true and proper ends for which it was instituted.

2. Of the mistaken ends for which it was not appointed.

The true and proper ends for which it was instituted are these.

1. To be a solemn commemoration of the death and passion of our Lord and Saviour, to keep it in remembrance, and in the eye of the Church till he come to Judgment, 1 Cor. 11.24, 25.

2. To be a Seal of the new Covenant or new Testament, with all the promises and priviledges of it, and of the ratification of it by the blood of Christ, Luke 22.20. This Cup is the New Testament in my blood, that is, a Sign and Seal of the new Testa∣ment or Covenant which is to be ratified and confirmed by my blood.* 1.143 Matth. 26.28. This is my blood of the New Testa∣ment, which is now to be shed for many, for the remission of sins: that is, this wine in the Cup is a sign or representation of my blood, and a seal whereby the new Covenant is confirmed with all the promises of it. For without shedding of blood there is no remission,* 1.144 Gods Justice being no other way to be satisfied.

Now the Sacraments may be said to be Seals in two respects, 1. They are absolute seals to the veracity and truth of Gods pro∣mises and Covenant. 2. Conditional Seals in reference to us. They Seal the remission of sins to all that perform the conditions re∣quired and to none else: As the tree of life did not seal or con∣firm to Adam, that he should have life, except upon condition of his perfect obedience. To them therefore that perform the conditions required they exhibit, confer and passover the blessings promised in the Covenant of Grace.

3. To be an objective means to stir up, excite and increase Re∣pentance,

Faith, Love, Hope, Joy, Thankfulness in believers, by a lively representation of the evil of sin, the infinite love of God in Christ, the firmness of the Covenant of grace, the greatness and sureness of the mercies promised.

4. To be a badge and cognizance of the Church before the world; and a token that we solemnly profess that we own a crucified Jesus for our Saviour, and that 'tis Christ and his death that we depend upon and abide by, for the remission of all our sins and reconcilia∣tion with God.

5. To be a means of our renewing our Covenant with God. Covenants in the Scripture were wont to be made by eating and drinking together. Isaac and Abimelech, Jacob and Laban con∣cluded their Covenants with a Feast.* 1.145 Hereby we have an ad∣vantage of entring into a stricter engagement to God, and renew∣ing the Covenant we made with him in Baptism.

6. To be a means of procuring and advancing unity and love among the Saints. A feast carries in it the notion of love and good will. But this is more a feast of love than any ordinary feast can be, because 'tis a remembrance of the greatest love that that ever was manifested, viz. of that love which the Lord shew∣ed in dying for us. 'Tis a Feast upon Christs Sacrifice. And it should be a means not only of uniting believers more firmly to Christ their Head, but of uniting and endearing them more one to another.

The ancient Christians did notably express this. 1. By their Agapae or love-feast, Jude verse 14. 2 Pet. 2.13. 2. By their kiss of Charity, Rom. 16.16. 1 Cor. 16.30. 3. By their col∣lections for the poor made at these times, 1 Cor. 16.1.

Having thus spoken of the true and proper ends for which this Sacrament was instituted; I come now to consider the mista∣ken ends for which it was not appointed.

1. It was not appointed to turn bread and wine into the true, and real body and blood of Christ. For if sense be not to be be∣lieved concerning its own object, and which tells all men that 'tis still bread and wine, how can we believe that Christ or any of his Apostles were ever in the World, seeing they that saw them and conversed with them, may on this ground for all that be deceived; which were very irrational to imagine. And the Apostle expresly calls it bread three times in three verses together, and that after the Consecration. 1 Cor. 11.26, 27, 28. For as often as ye eat this

bread and drink this Cup, ye do shew the Lords death till he come. Wherefore whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of this Bread, and drink of that Cup. And he tells us, that the use of this Sacra∣ment is not to make the Lards Body corporally present, but to shew the Lords death till he come; that is, to be a visible repre∣sentation and commemoration of his death till he come to judg∣ment. Indeed Christ is really present in this Sacrament, but not in the elements, but to the Faith of the worthy receiver. When they eat of this Bread and drink of this Cup in a due manner, exercising a lively Faith in him for the remission of all their sins, Christ is then present to their Faith, neither is he any otherwise present in this Sacrament.

2. This Sacrament was not appointed to Sacrifice Christ really again to the Father, to propitiate him for the quick and dead, or to ease Souls in Purgatory, to deliver them out of it. For Christ having died once, dieth no more, but by once offering up himself hath for ever perfected them that are sanctified,* 1.146 that is, he hath made a perfect satisfaction to the justice of God, and done all things needful to bring them to eternal life, who are sanctified by his grace, and brought to believe in him with a lively Faith.

3. 'Tis not appointed as a means to conveigh grace meerly by the work done, or by the outward receiving of it only, (as charms are supposed to work;) neither are we to suppose that God will pardon or save any for their meer coming to this Ordi∣nance, though they strive not with their hearts to bring them to repentance, faith in Christ, sincere love to God and men, and new obedience.

4. 'Tis not appointed as a means to wipe off the old score of sin that men may more freely and boldly encourage themselves to sin again (as some ignorant people are apt to think) but as a blessed means to mortifie sin in us and to engage us unto holiness. And thus much concerning the first head I propounded to speak unto, viz. The right informing the judgment; and that concerning these four particulars. 1. The author of this Sacrament. 2. The time of its Institution. 3. The nature of it. 4. The ends for which it was appointed.

I come now to the second, viz. to direct your practice and to

shew you how you should receive it in a right manner. In order to which you must know,

• 1. There are some duties to be performed before you come to re∣ceive this holy Sacrament.
• 2. Some duties in the time of receiving it.
• 3. Some duties after.

There are two kinds of preparation necessary to a worthy re∣ceiver.

1. The General which is that we look to it, that we be in a state of grace; for there are several graces that must be exercised in receiving this Sacrament, and they that are not in a state of grace are utterly unfit (for the present) to approach this holy Table.

2. The Particular which consists in a present actual fulness. In order to the obtaining of this let me advise thee (Reader) to the practice of these things.

1. Betake thy self to some retired privacy, and sequestring thy self from worldly cares and business, labour to bring thy mind into a good calm sedate frame and fitness for this great work.

2. Earnestly beg of God to give thee the assistance of his holy spirit to inable thee to fit thy self for this solemn Ordinance.

3. Seriously consider the danger of receiving this Sacrament unworthily, that is, without such a disposition of mind and such a preparation of heart, and such reverence and devotion as is agreeable unto so holy an Ordinance. Such persons as are not so fitted, and yet approach to this holy Table, are guilty of pro∣faning this Sacrament (which is the commemoration of Christs death) and of vilifying the signs and pledges of his body and blood, and so incur the danger of temporal Judgment and chastisement here, and without repentance, of eternal hereaf∣ter.

4. Seriously consider what is required to a worthy receiving. And here a twofold caution is to be observed. 1. That the pitch of worthiness is not to be set too high, so as none shall be thought sit to partake of this Table but such as have a high and eminent degree of grace. For this ••••dinance was appointed for the ben••fit of the lowest Believers, and s•• such as are weak in the Faith. 2. That it be not set too low, so ••hat a•••• person, though very ignorant of

the true nature and end of this ordinance, if he be free from gross, open, and scandalous sins, may be thought fit to come and be admit∣ted to it.

That we may therefore avoid both these, I shall set down.

• 1. What qualifications are requisite to a worthy Receiver?
• 2. What are insufficient?

The qualifications requisite are these.

1. Knowledge. The fundamental principles and grounds of Christianity, and the nature, signification, end and use of this Sa∣crament must be known by every one that would be a worthy re∣ceiver. Ignorant persons therefore are totally unfit (for the pre∣sent) and must first be instructed before they be admitted to this holy Ordinance. But by the knowledge required we do not mean the profound knowledge of a Scholar (who knows how to dispute upon any of these points, and knows all the distinctions about them) but the savoury knowledge of a Christian, which hath these properties. 1. 'Tis not a meer speculative floating or swimming in the brain, but a knowledge that affects the heart and works up∣on the affections. 'Tis such a knowledge of God, as causes the heart to fear him, such a knowledge of sin as works in the heart a hatred and loathing of it. 2. 'Tis an humbling knowledge. Knowledge not sanctified puffeth up, 1 Cor. 8.1. But the more any Soul is savingly inlightned, the more it sees, and is sen∣sible of its own folly and corruption and great depravedness. 3. 'Tis a knowledge that is operative for the drawing the Soul to Christ, and for the mending of the heart and reforming of the life. Never let any man tell me that he has knowledge enough, he knows as much as the Minister can teach him, he knows the way to Heaven and Salvation as well as any body can shew him, when I see him going on in paths leading down to Hell. Shall any man perswade me that he has a sufficient skill in Physick, and yet when he is dangerously sick, he is neither sensible of it, nor applies any fit remedy for himself? Certainly that knowledge of the things of God is not right, which does not affect the heart, nor reform the life.

2. Repentance. They that are truly penitent have wrought in them by the Spirit of God. 1. A Conviction of the evil and danger of their sins. 2. True contrition and godly sorrow for them. 3. A hatred and loathing of them. 4. They are brought

humbly to confess them with sorrow and shame unto God. And 5. To turn from them unto God by sincere amendment of their lives.

3. Faith in Christ. This is a main qualification requisite to a worthy Communicant. The main acts of Faith are these two. 1. A serious owning and acknowledging Christ for the only Saviour of the World. 2. A sincere giving up of the soul to him to be par∣doned in his blood and sanctified by his Spirit, and a solemn trusting and depending on him for all the benefits purchased by his death and passion. And such a faith as this is operative for the purifying of the heart and reforming the life.

4. Love. Of this grace there are several acts required. 1. We ought to excite a great love in our Souls to God our Creator and constant benefactor, who sent his Son to redeem us. 2. We ought to excite and stir up in our souls a great love to Christ Jesus, who humbled himself to the death for us. In contemplation of which transcendent love of Christ the Apostle cries out, If any man love not the Lord Jesus let him be Anathema Maranatha, 1 Cor. 16.22.

Q. But you will say, how may we know whether there be in us a sincere love to Christ or no? 1. Have we been deeply wound∣ed with a sence of our sins, and have we betaken our selves to him as our only Physician to be cured, and have we found him cu∣ring our accusing condemning consciences? Hath our love to Christ any such foundation as this? 2. Do we own Christ and love him as considered in all his Offices? Do we love Christ not only as a Priest that has made atonement for us, but as a Prophet and a King? Do we love the guidance of his holy Spirit and the guidance of his word? Do we love his Soveraignty as well as his Saviour-ship? 3. Do we love him for his deep humiliation and bitter sufferings, which he so readily underwent for us, and for the great redemption and salvation he hath wrought for us? 4. Are we willing to obey Christ? If you love me (sayes our Sa∣viour) keep my commandments? 5. Is the interest of Christ dear to us? Are we concerned in his honour and dishonour? Are we suitably affected when his interest prospers or is trampled upon, when it goes well or ill with his Church? 6. Do we love him for those eminent graces which were so conspicuous in his life? 7. Are we willing to be serviceable to him and to suffer for him when he calls us to it? 8. Do we love him for his constant inter∣cession

for us at Gods right hand? Let us try our love to Christ by these marks.

3. We ought to have in our hearts a true love and charity to all Christians. We should excite in our Souls a true love to all those that are real members of Christ. We should love their persons, graces, and fellowship. These we should love with a complacential love. But besides these, we should love our very enemies with a love of benevolence, wishing well unfeignedly to them and praying for them. The proper offices and effects of this Charity are 1. Forgiving injuries. 2. Doing good against evil. 3. Speaking good of others (if we can honestly) or else abstaining from speaking evil. Let us consider what the Apo∣stle sayes, 1 John 2.9. He that saith he is in the light, and ha∣teth his brother, is in darkness, even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. He that hateth his brother is a Murderer. So that it seems there is a kind of heart-murder and tongue-murder, (which we ought to take heed of) as well as the murder of the hand.

5. The fifth thing requisite to a worthy Receiver is an hungring and thirsting after a greater sence of Gods pardoning mercy in Christ, and of more communications of Grace from him, by which we may be in∣abled to live more unto God. Having thus shewed what are the due qualifications requisite to a worthy Receiver; I come now to shew what qualifications are insufficient.

1. He that is meerly civil is not sufficiently qualified to partake of this Ordinance. By meerly civil I mean a person whose life as (as to men) is outwardly fair and civil; yet he hath never had any ef∣fectual conviction of the evil of s••n, nor of the danger of his origi∣nal and actual transgressions made upon his conscience, nor of the absolute nec••ssity that lies upon him to go out of himself to Christ for pardon: but usually rests in his own righteousness and in the performance of the duties of the second Table, and is either very negligent about, or slight and perfunctory in the performance of the duties of the first, namely the duties that relate to God im∣mediately. He would be righteous towards men, but his heart is very far from being truly religious toward God. His chief care is usually about the outward fairness of his conversation, but takes little or no care of purging of his heart of secret sins, or mortifying his inward lusts. And neither is the glory of God his aim, nor

the word of God his rule, but his own credit and estimation in the world is chiefly regarded by him. And many times there is some sin or other (though not gross and notorious) continued in with allowance. And not seldom there is a professed hatred against the practical power of Godliness, thinking it more ado than needs. He that has only such a civility as this, is not sufficiently qualified for this holy Table.

2. He that is meerly restrained and withholden either by the sence of his credit or fear of shame or punishment from the com∣mission of sin, but in his heart hankers after it and inclines to it, is not fitly qualified. There are many persons that have some re∣straints upon them (as the respect they bear to their Parents or Governors or the like) that keep them (for the present) from the commission of those sins which in their hearts they love and would give themselves over unto if they durst. And commonly when those restraints are removed, their corruptions break out with more violence. I press this no farther, I leave every one herein to deal faithfully and impartially with his own Soul.

3. He that has only an outward formal religiousness is not fitly qualified for this holy Table. I mean such as rest in the bare per∣formance of outward religious duties, and trust to them for their acceptance with God, not minding nor aiming that their Souls should be bettered towards God by their duties. 'Tis a good and useful distinction (which we have before had occasion to mention) that of Religion the end and Religion the means. They that rest in the means, and in outward religious performances, such as pray∣ing, hearing, receiving the Lords Supper, or the like, without aiming at, or designing that their hearts may be really mended and their lives reformed thereby, (which is the end these means are appointed for) are far from being truly Religious. Yet many times such persons are highly conceited of their own righteousness, as the Pharisee was, Luke 18.9. Who trusted in himself that he was righteous, and despised others.

4. Such as have only a slight sorrow for their sins past, and no serious resolution to amend their lives, nor to forsake what they know to be sinful and amiss in themselves, are by no means fitly qualified for this holy Table.

Let every one therefore seriously examine himself, whether he be fitly qualified for this holy ordinance. And there being but only

two estates of soul toward God that man can be in, (viz.) either that of nature or that of grace, (so that every man must of ne∣cessity be in the one or the other,) It concerns us to be well acquainted with the distinguishing Characters or marks both of the one and of the other, and to examine our selves seriously, that we may know in which of them we are; and to stick so long upon this work, till we bring it to some issue, and be able to make a judgment upon our selves, to which of them we do indeed belong. In order to the helping us in this great work of self examination. I shall give the characters. 1. Of such as (for the present) are ap∣parently unconverted, and 2. Of such as are converted. The un∣converted are such as these.

1. Such as are grosly ignorant of the main principles of Christi∣anity.

2. Such as are insensible of the evil and danger of their sins, nor have ever had any considerable remorse wrought in their souls for them.

3. Such in whose hearts sin rules and reigns, so that they de∣light in it.

4. Such whose lives and conversations are wicked and pro∣phane.

5. Such as were never brought to see their need of Christ in good earnest nor solemnly to accept him for their Lord and Savi∣our.

6. Such as disrelish holiness, and hate the life and power of godliness, and malign such as are truly and seriously religi∣ous.

7. Such as delight in wicked company, and chuse such for their companions rather than others.

8. Such as are gross neglecters of the means of grace which God hath appointed for the bettering of our souls.

9. Such as have long enjoyed the powerful means of grace, but are nothing changed, bettered or reformed thereby.

10. Such as have the main bent of their hearts set upon the pleasures, profits, and delights of the world; And these are the things they chiefly mind, though with the ruining neglect of their Souls. Such persons for the present are apparently uncon∣converted.

2. Let us consider the marks and characters of such as are con∣verted. The converted are such as these.

1. They are such who by the grace of God have been spiritu∣ally enlightned to see the depravation of their natures and the sin∣fulness of their hearts and lives.

2. They are such as have had their hearts touched and affected with Godly sorrow, and true remorse for their sins.

3. They are such as have been brought to see their absolute need of Christ, and deliberately and solemnly to give up themselves to him, to be pardoned through the merit of his active and passive obedience, and to be sanctified by his spirit.

4. They are such who by the assistance of grace do labour to mortifie their inward lusts, and to purifie their hearts from secret sins.

5. They are such in whose hearts the interest of God prevailes above the interest of the World or of the Flesh.

6. They are such who labour to be holy in all manner of conver∣sation. 1. To be religious towards God. 2. Righteous towards men. 3. Sober and temperate in the government of themselves. 4. Diligent and faithful in the discharge of their relative du∣ties.

7. They are such as truly love all the people of God, and such as are true members of Christs holy Catholick Church.

8. They are such as labour to be sincere in all that they do.

9. They are such as labour to be watchful over themselves, viz. over their thoughts, over their affections, over their words, over their actions, and over their aims and ends.

10. They are such as in their Judgments do approve the wayes of God as most eligible and most safe.

11. They do consent to, and own the Covenant they were en∣tred into in their Baptism. And these are the characters or marks of such as are Converted.

Now if any one on serious examination of himself do find that there is any seed or principle of true grace in him, and that it is the sincere purpose of his heart to walk with God, then he ought to en∣courage himself to come to this Ordinance, which was instituted to strengthen the weak Christian. And so much of the duties which are to be performed before you come to this holy Ordi∣nance.

I come now to shew what are the duties required of you in the time of receiving. Which are these.

1. Carefully avoid distractions, as much as possibly you can, through the whole administration, and gird up the loyns of y••ur mind, and be intent upon the work you are about.

2. Labour to quicken and excite, and awaken in your souls these following graces.

1. Awaken repentance and a bleeding sorrow in thy heart for all thy sins past, and especially for those that sit heaviest upon thy conscience. Say to thy soul in some such soliloquies as these; O my soul, that ever I should have been such a vile wretch! that I should have so grievously offended my merciful and bountifull Creator! O what a mercy is it that I am out of Hell! God might have cut me down in my sins, and cast me down into the Lake of fire and brimstone. And has he hitherto spared me, and does he now offer me a pardon sealed with the blood of his dear Son? O the unsearch∣able riches of his free grace and mercy! O my soul how should this melt thee into penitent tears! How should this consideration make thee loath and hate every sin that thou hast ever been guilty of, and make thee willing to renounce and forsake them all; and to turn to God in sincere obedience?

2. Awaken and excite a spiritual appetite in thy self. Say to thy soul Happy, yea thrice happy (O my soul) are they whose sins are forgiven, and whose iniquities are covered, blessed are they to wh••m God will not impute their transgressions, but will pardon them in and through his Son. Yea happy are they whose justification is testified to their consciences by their Sanctification, and by their sincere desire and endeavor to walk before God in all holy obedi∣ence. O my soul that this may be my portion, whatever God denies me else in this world! Oh that this may be a day wherein I may have a clear manifestation of Gods pardoning mercy made to my Soul! Oh that I may receive a plentiful effusion of the graces of the Spirit into my heart! O that my lusts and corruptions may be mortified and subdued! O that I may be enabled to do all my duties better than ever I have done! O that I may be more watchful over mine heart and tongue, and all my wayes than ever I have been! O that my soul may depart much bettered, much revived, comforted, and strengthned, from this holy Ordinance.

3. Awaken Faith. Say to thy self, O my Soul, it is not a con∣fident

and groundless perswasion, that Christ will save thee, that is the faith now required of thee. But thou must humbly cast thy self at Christs feet, and seriously and deliberately own and acknowledge him for the only Saviour of mankind, and humbly cast thy self on the free mercy of God, and his merits, and inter∣cession, for the obtaining the pardon of all thy sins, and must con∣sent to take him for thy Lord as well as thy Saviour, and be wil∣ling he should rule in thee by his holy Spirit, and govern thee by his Laws. O my Soul, willingly, freely, deliberately, surrender thy self to him to be pardo ed in his blood, to be sanctified by his spirit; go to him, trust in him for grace as well as pardon. And though thou hast before given up thy self to him, and by acts of Faith united thy self to him, yet labour now to excite and put forth stronger acts of faith and affiance in him, that thou maist be more firmly united unto him. Say, Lord I come to thee; sweet Saviour I give my Soul here anew to thee; Take it, wash it in thy precious blood from the g••ilt of all my sins, and sanctifie it by thy holy spirit. Thou hast said whoever comes unto thee, thou wilt in no wise cast out, O receive me though an unworthy wretch; O absolve me from the guilt of all my sins, of every sort and kind. O keep my poor Soul that I now commit unto thee unto eternal life. There in no other name given under Heaven whereby I can be saved. Therefore I do profess and declare, that thy merits, obe∣dience, and sufferings I do alone depend on and abide by for my reconciliation and peace with God, and do now renew my Co∣venant that I was entred into in my Baptism, resolving by thy grace to be for ever thine.

4. Awaken excite and stir up thy heart in love to God and to Jesus Christ. Say to thy self, O my Soul, how great is the love of God in sending his only Son to dye to save poor lost Sinners? He did not thus for the Angels that fell; O how great is the love of Christ who would stoop so low! That the eternal Son of God should take our nature and be born of a poor Virgin; that he should dye and suffer and endure so much for poor worms, for enemies; that he should sweat drops of blood in the Garden in his agony; that he should have his precious body thus broken, and his blood shed to redeem us! Was there ever love like this? O my Soul, what hath been done by thee in return for all this love? O my sweet Jesus, thou art worthy of all love

and service from me, though mine heart is base and disingenuous, and is not sufficiently affected with thy love. Thou art infinite∣ly lovely, though my heart loves thee not as it ought to do. Thou wast exceeding lovely and amiable even in thine humiliation in this World; but O how glorious art thou now triumphing in heaven? O how beneficial are thy merits? how desirable are thy graces? O let that fulness of grace that is poured forth without measure on thee, flow down to us thy poor members. O my Soul imagine now thou sawest thy sweetest Saviour nailed on the Cross, his body torn with the nails, and his side pierced with a Spear. Canst thou chuse but love him, who endured so much to redeem thee from eternal misery? The Apostle Paul ravished with the love of Christ cryes out, If any man love not the Lord Jesus, let him be anathema maranatha. The penitent woman in the Gospel to whom much was forgiven, loved much, Luke 7.47. And shall it not be so with thee? Now consider O my Soul: Christ sayes if ye love me keep my commandments; If thou love him, love him in sincerity, and delight to please him. Love his person; highly value his merits, love his ordinances, love his gra∣ces, love his commands. O my Soul, canst thou upon all these considerations say with Peter, Lord thou knowest all things, thou knowest that I love thee.

5. Excite in thy self love to all Christians, to all the mem∣bers of Christ. Pray earnestly, that the Lord would protect them and defend them, that he would be pleased to perfect holiness more and more in their hearts, and unite them more and more one to another in his truth and in the bond of love, and make them more exemplary in a holy conversation, and supply them with all needful outward mercies, and conduct them safe to his hea∣venly Kingdom.

6. Excite love in thy Soul to thy very enemies, say to thy self, O my Soul, thou must forgive if thou expectest to be forgiven. Thy dear Saviour requires this of thee, Matth. 6.14. If ye for∣give men their trespasses, your heavenly Father will also forgive you, Verse 15. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. If thou expectest to be forgiven so many thousand Talents, thou must not take thy bro∣ther by the throat for an hundred pence, Matth. 18.28. Thou must labour to be merciful as thine heavenly Father is merciful.

Readiness to forgive injuries and wrongs, is a great sign of a gra∣cious state, but malice and revenge is a black mark and character. Therefore O my Soul, pray for thy very enemies this day; Lord convince them of their sins, give them hearts to repent of them, turn their hearts from them, draw them to thy Son, that by him they may have pardon and life; give them such a frame of spi∣rit, that thou maist bless them. O that I may meet their souls in Heaven, where we shall always love, and agree together, and never fall out more.

7. Awake and excite in thy self spiritual joy and thankfulness. Say with holy David, bless the Lord O my Soul, and forget not all his benefits. Hath Christ redeemed thee from the curse of the Law, being made a curse for thee? Hath he redeemed thee, and that not with silver and gold, but with his own precious blood? Hath he made thy peace with God through the blood of his Cross? Hath he vanquished death and Satan for thee? Through his blood shalt thou have an entrance into heaven and eternal glory? Oh transcendent mercy! Oh how great is this Salvation which Christ hath purchased for us! On the heighth and depth and length and breadth of the love of God in Christ Jesus! Be astonished Oh my Soul at this love, and never be forgetful of it; call upon the holy Angels to joyn with thee this day in blessing God for these great and glorious benefits, and never be unmindful of so tran∣scendent mercies. And thus much of the graces we must espe∣cially labour to excite and exercise in the time of Receiving. There are some other directions also that it will be needful thou shouldst observe at this time.

1. Employ thine outward senses so, as to stir up in thine heart Spiritual graces. For the work of the Communicant lyes not so much between the body and the elements as the Soul and Christ.

2. When thou seest the bread broken, think of these four things. 1. The great pain and anguish our Lord endured when his Body was broken on the Cross. Canst thou see Christs body broken for thee, and thy heart not break with deep contri∣tion for thy sins? 2. Consider the great love of our Lord in submitting to such grievous pains, and such disgrace for our sake. Think thou hearest him say, behold my friends, how my flesh is torn and wounded for your sakes. Was there ever grief,

was there ever love like mine? 3. Consider the vile and odious nature of sin which brought our Lord to such miseries and re∣quired such blood to expiate it. 4. Consider what the redemp∣tion of every Soul (that shall be saved) did cost. It cost more than all the men and Angels in the World could ever have paid for it.

3. When thou takest the bread into thine hands and eatest of it, then say, Lord thou art the bread of life, thou art the only redeem∣er of lost Souls. I freely take thee for my Lord and Saviour, I freely consent to the Covenant I was entred into in my Baptism. Lord save me and sanctify me, O interpose thy merits this day for my pardon, and strengthen me by thy grace, that I may be faithful to thee to the end, and so may at last receive a crown of life. Lord behold the Sacrifice of thy Son. For the sake of his obe∣dience and sufferings be pleased to be reconciled to me; to par∣don all my transgressions, and by thy grace so to sanctify mine heart, that no sin may have dominion over me. Fill me with joy and peace in believing. If I have found favour in thine eyes, give me more and more of the graces of thy holy Spirit, and cause me to grow in grace daily, and make me fruitful in good works.

4. When thou takest the cup into thy hand, think again of the wonderful love of Christ, that he should purchase us to himself with his own blood. Oh the infinite value, O the infinite worth of this blood! This was the blood that only could make expiation and give God ful satisfaction for our offences. One drop of this blood is worth a World. This is the blood of the everlasting Covenant, Heb. 13.20. that is, whereby our Saviour ratified and confirmed the covenant which God made with fallen man; which covenant shall never be altered. O blessed Saviour wash my Soul in this thy precious blood from the guilt of all my sins, and cleanse me from all mine iniquities, and be to me all that which thou didst intend to be to those who shall be saved by thee. By such prayers, soliloquies and holy meditations thou should'st labour to Sanctifie thy heart, when thou art about receiving this holy Sacra∣ment.

5. Joyn with all the rest of the Communicants in a hearty praysing God for all these glorious favours and benefits. Let thy Soul rejoyce in God and call upon all within thee to praise his ho∣ly name.

6. Pray earnestly that Christs Kingdom may be propagated, and that many others may come to understand and partake of this great salvation, purchased by our Lord and Saviour. Pray that he may be more known, believed on and faithfully obeyed all the world over.

And so much of the duties to be performed in time of receiving. I come now to those required of thee after thou hast received. For it is not enough that thou duly prepare thy self for this ordinance, and carry thy self reverently at it, but thou must labour to walk suitably unto it afterwards. To that end observe these di∣rections.

1. When the Ordinance is done withdraw thy self to some se∣cret place, and there on thy knees bless the Lord for Jesus Christ, and for the Covenant of Grace made in him, and for adding the Sacraments as Seals of the Covenant to confirm thy faith. And further, for giving thee to be born in a land, where the glorious light of the Gospel has shone so clearly for so many years, and where thou hast such great helps and advantages for the eternal good of thy Soul.

2. Labour to keep thy heart in the fervent love of God and Jesus Christ; and with an holy delight and joy meditate often how much thou owest to God for sending his Son to be thy redeem∣er, and how much thou owest to Christ for so willingly conde∣scending to undertake this great work. The Apostle tells us, 1 Pet. 2.7. that to them that believe in him he is precious, yea very precious in many respects.

1. His name is precious. 'Tis as an ointment poured forth, Matth. 1.21. His name shall be called Jesus, for he shall save his people from their sins. And 1 Thes. 1. last. 'Tis Jesus who de∣livereth us from the wrath to come.

2. His person is precious, being God and Man in the same person. What an high honour is it to be related to him?

3. His Offices are precious. He is Prophet, Priest and King; and he took on him all these offices for our benefit.

4. His performances are precious, both his active and passive obedience.

5. His Life is precious, which was so holy, so humble, so ex∣emplary.

6. His Death is precious, being a propitiatory Sacrifice for our sins.

7. His Resurrection is precious. For God releasing him from the prison of the grave, thereby declared, he had received full satisfaction for the debt of our sins, which he as our Surety un∣dertook to discharge.

8. His Ascension is precious. For he ascended into Heaven as our fore-runner, to prepare a place for us.

9. His Intercession is precious. For he ever liveth to make in∣tercession for us.

10. His authority and power is precious, whereby he governs his Church, and which he will farther exercise in raising our bodies from the Grave, and in Judging the World at the last day and making our bodies (if we be his members) like his own glo∣rious body.

11. His Doctrince is precious.

12. His Ordinances are precious.

13. His ••nterest is precious to all that truly believe in him.

3. Meditate on the priviledges, promises, and comforts of the Covenant of Grace sealed by the blood of thy dear Savior. The priviledges are Justification, Sanctification, Adoption, Glorification. O how great are these priviledges! The promises are such as these, Psal. 84.11. The Lord is a Sun and shield, the Lord will give grace and glory; no good thing will he withold from them that walk uprightly. And Rom. 8.28. All things shall work together for good to them that love God. The comforts are the consolations of the Spirit here, and eternal comfort hereafter.

4. Earnestly beg and humbly expect grace from Christ to en∣able thee to crucifie thy inward lusts and corruptions, especially those thou findest thy heart most pestered with. Having enter∣tained Christ into thy Soul, do not unhallow it again, by suffering any evil lust to reign and rule therein.

5. Labour to walk more watchfully. Remember, the Devil will now be very busie to tempt thee to sin after this ordinance, as he did our Saviour presently after his Baptism. He will, if he can, by some worldly diversion damp and cool those heavenly af∣fections that were excited in thee in time of receiving. 'Tis a dangerous thing after an heat and warmth of heavenly affections to catch cold.

6. Labour to strengthen thy purposes and resolutions of living more unto God.

Remember thou hast stronger obligations now upon thee to all Christian duties than before.

7. Often meditate on the joys of Heaven and the eternal Sup∣per of the Lamb, and the blessed life which the Saints do live above, Luke 14.15. Blessed is he that shall eat bread in the Kingdom of God.

8. Labour to live in charity with thy brethren, to which thou art in an especial manner engaged by this Sacrament. Do not cover the coals of contention under the ashes for a night or two, and then blow them up again. But consider, if Christ hath so lo∣ved thee, and forgiven thee so much, thou oughtest to love thine enemies and heartily forgive them. Remember what the Apostle saith, Beloved if Christ so loved us, we ought to love one another. 1 John 4.11.

Lastly. When thou art tempted to sin, remember thou hast been at a Sacrament, and there hast renewed thy Covenant with Christ; and thou must not be so base, nor so false as willingly and deliberately to sin against him again. And thus much of the duties to be performed before we come to receive, and in the time of receiving, and after we have received.

A Brief Exposition OF THE Lords Prayer.

OUR Saviour, Matth. 6.9. &c. taught his Disciples after what manner to Pray, and gave them a breviary or pattern of Prayer, which they might use in form (as seems to be intimated, Luke 11.2.) or according to which they might order and regulate their other Prayers.

In this Plat-form there are three parts.

1. The Preface, Describing God, to whom we are to pray. (1.) By his dear Relation to us; [Our Father,] therefore most ready to succour us and others, with whom or for whom we pray. (2.) By his greatness and Majesty, [which art in Heaven;] that is, who doth manifest hims••lf (though he be every where pre∣sent) in Glory and Majesty, in, and from the highest Heavens; and therefore most able to hear and help all his children, and most justly to be reverenced, loved and trusted in by them.

2. The substance of the Prayer containing six Petitions. The three first whereof have respect to Gods Glory; the three latter to our selves and our particular good.

1. [Hallowed be thy Name;] wherein we Pray and Petition that Gods glorious Nature and Attributes, viz. his infinite Pow∣er,

Wisdom, Goodness, Justice, Truth, Mercy. &c. (which are discovered in his word and works and whereby he is made known as men are by their names) may be displayed and more manifest∣ed to the world, that all men may acknowledge and own him for the only true God, and may glorify him accordingly.

2. [Thy Kingdom come;] that is, that his Kingly Power may be more and more manifested in the curbing and subduing of Satan and all his enemies, that his Kingdom of Grace may be advanced and promoted by his word and Spirit; that his Kingdom of Glory may be hastned, Rev. 22.20. that the happiness of his people may be full, and that Christ may resign up the Kingdom which he administers as Mediator to his Father, and God may be all in all.

3. [Thy will be done on Earth as it is in Heaven;] that is, that we and all his people on Earth may sincerely, chearfully and constantly do and submit to his holy will, as Angels and glorified Saints do in Heaven.

4. [Give us this day our daily-bread;] wherein we acknow∣ledge God the Author and Giver of all our Mercies, and that we receive all from his free bounty: That we ought dayly to depend on his Fatherly care and Providence, and not to be over anxious and solicitous for to morrow, neither inordinately to desire super∣fluities, but to crave and pray for such necessary and convenient things as are daily needful and requisite for the sustentation and comfort of our bodily life, and that what the Lord is pleased to give us may be by him blessed to us.

5. [And forgive us our debts, as we forgive our debtors;] where∣in we acknowledg that our sins are debts, binding us over to pu∣nishment, and that our selves cannot satisfie for them. We pray that in Christ these debts may be freely and fully forgiven and pardoned. We profess we ought and do (through his grace assisting us) forgive our debtors (that is, such as have done wrong to us, and thereby not only made themselves debtors to God but unto us;) that we do fully and freely forgive their wrongs and injuries done unto us, (though we are not alwayes

bound to forgive the damage, See Exod. 22.1, 14.) and from thence we gather an argument to confirm our hope and perswade our selves that God will forgive us.

6. [And lead us not into temptation, but deliver us from evil;] wherein we acknowledge our proneness to evil, and weakness to withstand temptation; that God hath power over all corruptions tempters and temptations. We pray to be preserved from temptati∣ons to sin or from being overcome by them, and at last to be wholly delivered from them all.

3. The Conclusion, [For thine is the Kingdom the Power and Glory for ever, Amen.] Wherein we have (1.) The Doxology, acknowledging and ascribing to God, the perpetuity of his Kingdom, Power and Glory, and encouraging our selves from thence to expect from him what we have prayed for. (2.) The sealing up the Prayer with Amen. Wherein we summarily testi∣fy our fervent desire of obtaining these our Petitions and our Faith in God for the granting of them.

Notes

• * 1.1

  I believe in God the Fa∣ther Al∣mighty.
• (a) 1.2

  Theo∣log••a est Scientia aff••ctiva.
• * 1.3

  Of the Na∣ture of God.
• * 1.4

  Of the At∣tributes of God.
• * 1.5

  God is E∣ternal.
• * 1.6

  Omnipre∣sent.
• (b) 1.7

  Non esset Deus mag∣nus nisi es∣set major captu no∣stro.
• * 1.8

  Omnipo∣tent.
• * 1.9

  Omnisci∣ent.
• * 1.10

  I••finitely wise.
• * 1.11

  Holy.
• * 1.12

  Sir Simon D' Ewes Primitive practice for preser∣ving Truth.
• * 1.13

  Just.
• * 1.14

  Mercifull.
• (c) 1.15

  A Chri∣stian may remember offences in cautelam, though not in vindi∣ctam.
• * 1.16

  Faithful.
• * 1.17

  He is called the only begotten Son of God, Joh. 1.14.

  Angels and Adam were the Sons of God by Creation.

  The Worshippers of the true God, are called the Sons of God by profession, Gen. 6 1.

  All true Believers are his Chil∣dren by Adoption, Joh. 1.12. But Christ is the Son of God by Nature, by Eternal Generation.
• * 1.18

  As being from all Eternity be∣gotten of the Father before any Creature was made or created, and so Lord, and Heir of all the Creatures, as the First-born was among his Brethren, Gen. 49.3.
• * 1.19

  Quod ante om∣nem crea∣turam suis∣se dicitur simpliciter aeterrum est. Gloss.
• * 1.20

  A Title peculiar to the most high God.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sic Mos He∣braeis aeter∣nitatem populariter exprimare. Grot.
• * 1.22

  De ani∣mis homi∣num certo judicare solius est Dei.
• * 1.23

  (That is communi∣cate no∣thing to them b•••• what t••••y r••c••iv d from him)
• * 1.24

  In the Divine Essence th••re is alius not aliud & aliud. The Persons several, the Essence of all Three the same.

  The Persons are di∣stingui••hed by their in∣communicable Pro∣perties.
• * 1.25

  Though these works ad extra be common to all Three; yet, the manner of working is proper to each Person. Thus Creation is attributed to the Fa∣ther, Eph. 9.14, 15. Redemption to the Son. Eph. 1.7. Sanctification to the Holy Ghost, Tit. 3.5.

  Every Person doth work, S••cundum distinctam rationem suae subsistentiae, according to the distinct manner of his Personal s••bsistence.
• * 1.26

  Observe the words of a learned man Dr. H. in his Comment on the Creed p. 20. I thank God I can say with a very good Conscience that I b lieve the Doctrine of the Holy Trinity, according to the Catholick Tradition of the Church of Christ; yet I confess withall (such is the weakness of my understanding) that I am utterly unable (and indeed who is not?) To look into the de••th of so great a Mysterie; and cannot bu•• cry out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as the Apostle did in another case) O the unsearchableness! O the depth of this Heavenly Oeconomy. in matters of so high a Nature, I be∣lieve more then I am able to understand, the gift of Faith supplying the defects of my understanding.
• * 1.27

  Maker of Hea∣ven and Earth.
• * 1.28

  Of Crea∣tion.
• * 1.29

  The re∣membrance of this should be an Antidote against Pride in all his Posterity.

  Abraham Gen. 18.27. acknowledges himself but dust and ashes, cum sis humillimus, cur non es humillimus, says Bernard.
• * 1.30

  Ex ni∣hilo nihil fit, id est, Physice & a Creaturis. Sod non va••••t re∣gula si in∣telligatur i•• Deo.
• * 1.31

  Of good Angels.
• * 1.32

  Of Evil Angels.
• * 1.33

  Legio a∣pud Roma∣nos conti∣nebat 12500 mi∣••ites, nu∣m••rus cer∣tus pro in∣certo, ut ip∣se Daemon explicat.
• * 1.34

  Of Provi∣d••n••e.
• * 1.35

  Una eum Patre con∣tinue ope∣ror, etiam Sabbatis, mundum portans & regens, mi••acula faciens, & cum eo hoc ipsum saenita∣tis opus efficiens.
• * 1.36

  Aves sine Patrimo∣nio vivunt. Minut. Fael.
• * 1.37

  Aristotle doth in his Ethicks ac∣knowl••dge that for a man to have a Soul virtuously inclin'd is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gift of God. Tu••∣ly in his Second Book, De Natura deorum, sayes, Nemo vir magnus sine aliquo afflatu divino unquam suit. And the Learned among Christians say, Orsus bonae voluntatis sunt Deo. Voluntas tum libera est quando per gratiam est liberata.
• * 1.38

  Deo pro∣brum non est ••i u∣tissim•• qu••q••e se∣•• ss, multo min••s re∣gere.
• * 1.39

  Maker of Hea∣ven and Earth,
• * 1.40

  Of the Co∣venant of Works.
• * 1.41

  Erat ho∣mini in lignis aliis ali∣mentum, in hoc v••∣ro Sacra∣mentum, Aug. de Gen.
• * 1.42

  Of Ma••s fa••••.
• * 1.43

  Th••••gh Eve was first in the trangressi∣on yet A∣dam was the chief, and there∣fore Adam is some∣times taken col∣lectively both for man and woman.
• * 1.44

  E•••• in q••••, h•••• viro, non mu••ie••e; q••••d vir sit praeci∣puu•• a••••••or posterita∣tis, tam ••si m••lio p••i∣••••est la••sa. ••raim.
• * 1.45

  Of the Co∣venant of Grace.
• * 1.46

  Of the old administra¦tion of the Covenant of Grace & of the new.
• * 1.47

  I believe in Iesus Christ his only Son our Lord.
• * 1.48

  Jesus.
• * 1.49

  Christ.
• * 1.50

  The Chaldee Paraphrase was not an Exposi∣tion word for w••rd of the Hebrew Text, but it took in the general sense of the learned Jews by way of Comment.
• * 1.51

  Christ was a Prophet.
• * 1.52

  1 Kings 19.16.
• * 1.53

  Lev. 8.2.12.30.
• * 1.54

  Hae duae part••s Un∣ctioris Christi si•• differunt, quod do∣norum collatio ad humanam naturam tantum, ordinatio ad officiū, ad utram{que} naturam pe••tinet.
• * 1.55

  The Spi∣rit teaches by inlightning the minde, and inclining the heart, and bowing the will to obey.
• * 1.56

  Christ was a Priest.
• * 1.57

  Christ was a King.
• * 1.58

  His only Son.
• * 1.59

  Our Lord.
• * 1.60

  was con∣ceived by the Holy Ghost.
• * 1.61

  Born of the Vir∣gin Ma∣ry.
• * 1.62

  This s••nne think was sha∣dowed in ••••e Altar ••n which the Sacrifice wa•• to be burned, which was made of wood but covered with brass to keep it from bei••g co••••umed. So Christ was Man, but the weakness of the humane nature was covered with 〈◊〉〈◊〉 pow••r o•• Divinity, so that it might be supported under its sufferings.
• * 1.63

  Baptism instituted, of which see a parti∣cular Tract at the end.
• * 1.64

  This is the First Council at which the Jews determined to put our Saviour to death.
• * 1.65

  The great week. Do∣minica Palmarum.
• * 1.66

  See §. 1. of the third part of our Saviours life.
• * 1.67

  Munday.
• * 1.68

  Tuesday.
• * 1.69

  See §. 47. of this part
• * 1.70

  Wednesday.
• * 1.71

  Thursday.
• * 1.72

  Of the Lords Supper see a particu∣lar tract at the end.
• * 1.73

  Friday.
• * 1.74

  Suffered under Pontius Pilate.
• * 1.75

  was Cru∣cified.
• * 1.76

  'Twas servile supplicium. Thieves and Robbers were usual∣ly by the Romans punished with this kind of death
• * 1.77

  Dead
• * 1.78

  and Bu∣ried.
• * 1.79

  He is said to be three dayes and three nights in the Grave, the whole time or space of three dayes being put for a part of it, by a synecdoche see my Harm. Ch. 6. pag. 266.
• (a) 1.80

  My Soul In Hell that is, my dead body in the Grave, see the next §.
• * 1.81

  Descend∣ed into Hell
• a 1.82

  See Calv. Instit. lib. 2. c. 16.
• * 1.83

  The Papists divide Hell into four Regions 1. The Hell of the Damned or place of everlasting torments. 2. Pur∣gatory, where they say the Souls of such as were not sufficiently purged from their sins in this life are de∣tained for the thorow purging of them. And are there in torment, equal for the time, to that of the dam∣ned. 3. Limbus infantium, a place where they suppose such children are disposed of, as die without Baptism, whom they suppose to suffer the loss of H••aven and heavenly happiness, but no pain or torment. 4. Limbus pa∣trum, Where in like manner the Fa∣thers before Christ (as they suppose) were detained, though suffering no pain, yet wanting the joys of H a∣ven. And they say Christs Soul when it was separated from his Body de∣scended thither to deliver them f••om thence, and to carry them to Heaven.
• * 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lo∣cus invisi∣••••lis, sic ••eddidit v••tus I••e∣nai inter∣p••••s.
• * 1.85

  The third day he rose a∣gain from the Dead.
• * 1.86

  1. Appear∣ing.
• * 1.87

  2. Appear∣ing.
• * 1.88

  3. Appear∣ing.
• * 1.89

  4. Appear.
• * 1.90

  5. Appear.
• * 1.91

  See these things morefully set down in the 8th. Ch. of the 6th. Book of my Har¦mony.
• * 1.92

  6. App••ar.
• * 1.93

  7. Appear.
• * 1.94

  8. Appear.
• * 1.95

  ••. Appear.
• * 1.96

  10. Appear.
• * 1.97

  He ascen∣ded into Heaven.
• * 1.98

  sitteth on the right hand of God the Father Almigh∣ty
• * 1.99

  Sedere judicantis est, stare vero adju∣vantis, G egor.
• * 1.100

  From thence he shal come to judge the quick and the dead.
• * 1.101

  Unum sci••icet. Nam ulti∣mum judicium nihil aliud erit quam promulgatio solennis, & totalis executio sententiae se∣mel in singulos cum moriuntur latae, Jac. Capellus. in loc.
• * 1.102

  The au∣thority of Judging is common to all the three Persons; but the execution of this power is proper only to the Son. The Fa∣ther and the Holy-Ghost will Judge the World by Him.
• * 1.103

  It was a singular & extraordi∣nary privi¦ledge v••uch¦safed to E∣noch and Elias that they should not di••. But according to Gods or∣dinary and usual dis∣pensation It is ap∣pointed to all men once to die, Heb. 9.27.
• * 1.104

  I believe in the Holy Ghost.
• * 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 si∣ve Advocati officium est Clienti suggerere utilia, ad ea hortari, eum animare atque confi••mare coram judice, ejus causam agere, pro eo intercedere.
• * 1.106

  The Ho∣ly Catho∣lick Church.
• * 1.107

  Adversus Haereses c. 3
• * 1.108

  the Com¦munion of Saints
• * 1.109

  Acts 3.16. Heb. 3.13.
• * 1.110

  the for∣giveness of sins,
• * 1.111

  Unum il∣lud pecca∣tum fons est aliorum Becan.
• * 1.112

  See Acts 13.38, 39. Matth. 26.28. Eph. 1.7. Acts 10.43. Rom. 5.19.
• * 1.113

  See a late learned Treatise called Justificati∣on Evan∣gelical, by Sr. C. W.
• * 1.114

  The Re∣surrecti∣on of the Body.
• * 1.115

  Acts 26.8. Luke 18 27. Eph. 1.1••.13.
• * 1.116

  That Parable Ezekiel 37. Where by reviving dead bones is shewed, that God would certainly rest••re the p••ople of Israel out of captivi∣ty, that Parable, I say, supposes the Resurrection of the Dead as a thing well known and certainly be∣lieved by that people.
• * 1.117

  That is, all shall arise and they will be many not a few. For many is not opposed to all here, but to few. Romans 5.19. By the dis∣obedience of one man many, i. e. not a few, were made sinners. For all were made sinners.
• * 1.118

  We have here the first fruits of the re∣surrection to confi••m our faith.
• * 1.119

  For so the word to be Baptized sig∣nifies sometimes, as Mark 38. and the praepos. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies for, Acts 9.16. See Apost. hist. page 182.
• * 1.120

  Restat ergo ut quisque su••m habe∣at mensuram vel quam habuit in juventute vel quam haiturus esset, si vixisset. August. de civ. lib, 22. c. 13.
• * 1.121

  The Apostle tells us, the body shall be raised a Spiritual body, that is, a body endued with Spiritual quali∣ties, free from carnal desires, and wholly subject to the Spirit.
• * 1.122

  And the life ever∣lasting,
• * 1.123

  Deus est Deus Abra∣hae s••il. to∣tius. God is the God of the whole man and not a part only.
• * 1.124

  Vox Sacramentum non occurit in Scriptura quia est Latina. Apud veterem Latinum interpretem est pro Graeco nomine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vox au∣tem Graeca generaliter pro omni se∣creto, minus generaliter pro secre∣to divino, specialiori significatione pro secreto divino symbolis, signis, fi∣gurisque externis proposito ac repre∣sentato. In hac significatione respon∣det ei vox Latina Sacramentum, quae deducta est a verbo Sacrare, & a scriptoribus Ecclesiasticis Latinis a Militia desumpta fuit, in qua jura∣mentum quo milites Duci obstringe∣bantur vocabatur Sacramentum. Vi∣de Riveti Cathol. Orthodox. Sacra∣mentum proprie & stricte accipitur pro signo, sigillo quo res coelestis de∣claratur, obsignatur, & communicatur.
• * 1.125

  Imm••rsio non est de necessitate baptismi, quum non in ea posita sit mysterii hujus vis & efficacia, Cau∣sab. in Mat. C. 3.

  Ablutio est de necessitate baptismi Dom. Soto.
• * 1.126

  Esse foederatum sufficit ad ac∣cipiendum signum foederis. Dave nant.

  Haec est fundamentalis ratio pae∣do-baptizmi. Daneus.
• * 1.127

  Hypocrites may have a right to out∣ward Church priviledges though the Spiritual benefit do not belong to them, they not making a right use of them. No outward Ordinance is intended for the elect only. Christ a••d ••is Apostles admitted some to Church priviledges that shall ne¦ver be s••ved.
• * 1.128

  Fuller in his Infants Advocate page 156.
• * 1.129

  Augustinus Anno. Chr. 410.
• * 1.130

  Hierony∣mus. 4••0.
• * 1.131

  Ambrosius. 370.
• * 1.132

  Greg. Na∣zianzenus. 3••0.
• * 1.133

  Cyprianus 250.
• * 1.134

  Origen. 120.
• * 1.135

  Irenaeus. 1••4.
• * 1.136

  And if it be the duty of Parents thus carefully to instruct their Chil∣dren, then surely 'tis the duty of Children carefully to observe and lay to heart, and practice the in∣structions of their Parents.
• * 1.137

  Exemplum concionatoris concioni∣bus validius. Et exempl••m Pa∣rentis praeceptis validiu••.
• * 1.138

  See 1 Pet. 1.2. and Heb. 12.24
• * 1.139

  Nihil habet rati∣one Sacra∣menti ex∣tra usum legitimum & Sacra∣mentalem.
• * 1.140

  In caena Domini nu••la est transmuta∣tio signorum in res sig∣natas, aut existentia rerum signatarum in signis, sed signa vocantur res signatae Metaphoricè, non propriè. Pontificij panem tra••smutari in co••pus, Lutherani cu••pus ess•• in pane statuunt, ut qui non exp••ndunt locu••ionem esse Sacramentalem, qualem etiam habem••s Gen. 17. u••i circumcisio vocatur foedus. In his verbis [hoc est corpus meum] tropus est in copu∣la [est] quemadmodum in istis Septem vaccae sunt septem anni; Item Semen est verbum Dei. I••i enim copula est accipitur pro significare. Consecration makes the Elements only representatively the body and blood of Christ.
• * 1.141

  The pa∣pists break not the bread but give it whole in wafer cakes. And they take away the Cup from the Laity; wh••reas our Saviour instituted it to be received in both kinds; and to receive it otherwise is a palpable violation of his order.
• * 1.142

  Though a bone of him was not broken; yet the A∣postle speaks of his body as broken, in regard of those cruel wounds he received.
• * 1.143

  Heb. 9.15.16.
• * 1.144

  Heb. 9.22.
• * 1.145

  Gen. 6.30. and Gen. 31.44, 46.
• * 1.146

  Heb. 10.14.