Inferences.

FRom hence we infer, That Grace is the principal Thing.

2. How unsavoury are all graceless Persons? The whole World lieth in Wicked∣ness. They are like putrified or stinking Carrion in a Common-Shore, (as the Greek Word there signifieth.)

3. This may stir up all ungodly Ones to look out and cry mightily for Grace, the excellent Nature of which is set forth under the Metaphor Light, Vol. 1.

4. Let all who profess themselves Christians, examine themselves throughly, whe∣ther they are salted with Grace, or not. Are you savoury Men and Women? What is your Communication, your Speech, your Conversation? &c.

5. Take heed you lose none of this Divine Salt; you will soon become unsavoury, if you have not Salt in your selves.

6. You that should season others, should have much Salt in your own Hearts and Lives. Ye are the Salt of the Earth.

Inferences.

THis should teach every Professor to labour after (if they have not yet got) the Girdle of Truth.

1. Because the Design of Satan is, to corrupt Men in their Judgments, and make them zealous for false Ways. Paul's Jealousy of the Corinthians was,* lest the Old Serpent should beguile them through his Subtilty, and corrupt their Minds from the Sim∣plicity of the Truth.

2. Because of the damning Nature of Heresy and Hypocrisy, which our Saviour,* as well as the Apostle, often warns us of.

3. Because those who are well girt about with Truth, are established Ones. De∣ceivers are subtil, and false Doctrine is of a bewitching Nature; the wary and esta∣blished Soul nevertheless is not soon overcome. In vain is the Net spread in the sight of any Bird. Be no more tossed about with every Wind of Doctrine. Children are most in danger of the Poyson.

4. And as false Doctrine is of a corrupting nature, so likewise is Hypocrisy, hence compared to Leaven, Luk. 12.1. As Sincerity leaveneth in a good sence, so Hypo∣crisy is compared to Leaven in a bad sence, from that sowering, infusive, and cor∣rupting quality which is in it.

Directions about putting on the Girdle of Truth.

1. Take heed of a counterfeit Girdle; see that what you own and practise for Truth have the Stamp of God upon it.

2. Take up nothing upon Trust: Do not receive this or that, because such and such Men believe so, and practise so; neither Men nor Ministers are your Rule, but the Word of God.

3. Put not this Girdle of Truth on in Notion only; what will the knowledg of Truth signify in thy Head, if the Loins of thy Mind are not girt with it.

4. Take heed of being prejudiced against the Truth, because of the Unworthiness of them who profess it.

5. If thou hast not yet gotten the Girdle of Truth, buy it now;* as Solomon advi∣seth, Buy the Truth, and sell it not. The Price of Truth may quickly rise high.

6. Let Falshood go, let thy Sins go, let thy own Righteousness go, in point of reliance or dependence upon it, so as to trust in it for Justification and eternal Life.

7. Come up to the Price of Truth; do not cheapen it only, but come up to the Price, tho it cost thee a right Hand Lust of Profit; or a right Eye Lust of Pleasure: Thou must deny thy self.

Labour to know the Excellency of TRƲTH.

1. It is pure, Psal. 119.140.

2. It will cleanse and purify thy Heart, John 17.17, 19. and cover all the Infir∣mities of thy Life, as was hinted before.

3. It will make you free: Ye shall know the Truth, and the Truth shall make you free. John 8.32.

4. It is strong; Truth is too hard and strong for all its Opposers; as the young Man said, Great is the Strength of Truth. There is no breaking of this Girdle.

5. Consider what God's People have suffered before they would part with Truth, what Torments and Tortures they have endured.

7. There is no managing the spiritual War without the Girdle of Truth.

Marks of Sincerity.

First; Negatively.

1. He is not a perfect and sincere Christian, whose Heart is not changed, who is not renewed, or who hath not a Principle of Divine Grace or spiritual Life in him.

2. He is not a perfect and sincere Person, that wants any essential part of a Christian; as he is not a perfect natural Child, that wants an Arm, an Eye, or a Leg. See Mat. 19.20. One thing thou lackest, if thou wouldest be perfect, (or approve thy self sincere) go thy way, and sell what thou hast, &c.

3. He is not a sincere Person, whose Heart is lifted up in him.*

4. He is not a sincere Man, that is not upright in all his Dealings and Con∣verse with Men; if he want Moral Uprightness, his Religion is good for nothing.

Secondly; In the Affirmative.

1. A sincere and upright Christian is known by the Way he goes in:* The High-way of the Ʋpright is to depart from Evil.

(1.) He escheweth all Evil, the smallest, as well as the greatest.

(2.) He leaveth it willingly, he hates it; he doth not part with it as a Man parteth with his Friend, but as a Man parteth with his most deadly and mortal Enemy.

2. A sincere Person hath a right Faith, and a good and well-enlightned Judgment. Rotten Principles make rotten Christians.* There are some Men who are of corrupt Minds, reprobate, (or of no Judgment) concerning the Faith.

3. He hath an holy and upright End, he desires to live to God's Glory, and to serve him in Sincerity. Paul resolved, Christ should be magnified in his Body, whether it were by Life, or by Death.

4. He walks by a true and an exact Rule: As many as walk according to this Rule,* Peace on them, and Mercy, and upon the Israel of God.

5. He labours to keep all God's Commandments. Thus did David,* who was a Man after God's own Heart; and thus did Zachary and Elizabeth, who walked in all the Commandments of the Lord blameless, &c.

6. He desires to be sanctified, as well as to be saved; to be made holy, as well as to be made happy.

7. He is as willing to do for God, as to receive from God; for the Work, as well as the Wages.

8. He strives as much against the Evils of his Heart, as he does against the Evils of his Life.

9. He is a Man always for God, in bad Times as well as in good Times.

10. He is the same in private as in publick; he is at home what he seems to be abroad.

11. He loves and prefers God and Christ above all. Thus David, Psal. 73.25. and Paul, Phil. 3.8, 9.

12. He can go on in God's Ways and Services with abundance of content, without respect to any outward Profit or Applause, or being taken notice of by Men. His Satisfaction consisteth not in the approbation of Men, but in the approbation and commendation of God. His own Conscience gives Testimony and Evidence of the Sincerity of his Heatt. Thus Paul, 2 Cor. 11.12. This is our rejoycing,* the Testimony of our Conscience, &c.

Inferences.

THis may inform us, what need there is for every Christian to get and keep on the Breast-plate of Righteousness; not only to get a renewed Principle of Grace in his Heart, but also to maintain the Power of Godliness in his Life and Conver∣sation. This he ought strenuously to labour after, and that for several Reasons.

First; In regard of God, whose main Design in giving Grace, and implanting a Di∣vine Principle in his People, is to make them holy; to this end he hath put this Breast-plate upon them.

1. In regard of the Design he hath to bring them into Union with himself, and in marrying them to Jesus Christ, which is, that they might bring forth Fruit to God.

2. They are regenerated by the Spirit, that they might be holy: A new Heart,* and a new Spirit will I put within you, and cause you to walk in my Statutes, and keep my Judgments, and do them. We are his Workmanship,* created in Christ Jesus unto good Works, which God hath ordained that we should walk in them.

3. It is the Design of God in all his Ordinances. The Word of God is both Seed to beget, and Food to nourish Holiness begotten in the Heart. Every part of it contributes to this Design abundantly. The Preceptive part affords a perfect Rule of Holiness; the Promises present us with admirable Encouragements, to entice and al∣lure us thereunto; the Threatnings, or minatory part of the Word, are to deter and keep back from that which is contrary to it.

4. It is the Design of God in all his Providences, to make his People more holy. The Afflictions he brings upon them, are to refine and purify them: This is the Fruit of all, the taking away of your Sin. See Refiner.

5. Saints are called God's Witnesses; they should from hence endeavour to shine forth in their Testimony for him. What he speaks in his Word, touching his Justice, Holiness, and utter Hatred of Sin and Ungodliness, they ought not only with their Lips, but also with their Lives, bear witness unto.

Secondly; In regard of Satan, whose great Design is against the Holiness of the Saints. How doth it behove them to walk with all Circumspection, since they are continually besieged and assaulted by so strong an Enemy? As God's great Design is to further and prompt to Holiness; so Satan's great Design is to hinder and obstruct it: And what should be our chief care to defend, but that which our Adversaries Thoughts and Plots are most laid to assault and storm?

Thirdly; Saints should labour to have this Breast-plate on, viz. be holy, in regard of the World: Ye are the Light of the World.* Let your good Works so shine before Men, &c.

1. If these Lights become Darkness, or are darkned, no marvel if Men stumble: Wo unto the World because of Offences; but rather wo to him by whom the Offence cometh. Ye are the Salt of the Earth: But if this Salt hath lost its Savour, 'tis no wonder if the World stink and be unsavoury.

2. Wicked Men (saith a worthy Minister) know not the Principle by which you walk, they cannot possibly discern the Excellency of that Way and Religion which you profess; but they can discern and make some Judgment of your Conversations; nay, and their Eyes are upon you, they watch to see your Failings. Spots are soon espied in your Coats; for tho they love not Holiness themselves, yet they expect that those that profess themselves to be Saints should be holy. How should this teach you to get on this Breast-plate?

3. This may greatly work upon the Ungodly, with whom you live and daily con∣verse; nay, those that will not be won by the Word, possibly may, and many times have been won and converted this way.*

4. This will however convince them, that you are the Servants of God, and Hea∣ven-born Souls; it will silence them, and stop their Mouths:* That whereas they speak evil of you, they may be ashamed that falsely accuse your good Conversation in Christ.

5. This will leave the World without excuse in the Great Day.

Fourthly; You should labour after Holiness, in regard of the Gospel it self which you profess. That will this way gain much Credit in the World. Nothing brings Religion into greater Contempt, or causeth it to be more slighted by the Ungodly, than the loose, carnal, and unholy Lives of those who profess it.

Fifthly; You ought to labour after a godly Life, in regard of the sincere and holy Ministers of the Gospel, and other faithful Saints and Souldiers of Christ. What can comfort and delight their Souls more than the holy, humble, and fruitful Lives of Be∣lievers?* The Saints, those excellent Ones, were all David's Delight; and Paul ac∣counted them his Joy and Crown. But if they are proud, peevish, covetous, carnal, and walk like other Gentiles, what wounds and grieves them more! This made David weep,* yea, Rivers of Water to run down his Eyes; and Jeremiah to wish his Head were Water, and his Eyes a Fountain of Tears, that he might weep day and night. Many walk, saith Paul,* of whom I have told you often, and now tell you weeping, They are Enemies to the Cross of Christ; whose End is Destruction, whose God is their Belly, whose Glory is in their Shame, who mind earthly things.

Sixthly; Christians, in regard of themselves, ought to labour after Righteousness, and true Holiness; for this only will be the best Evidence to them of the Truth of Grace received, and of their Interest in Jesus Christ. What will all other Attainments and Privileges signify, if they are not holy?

1. By this means they will be able to hold up their Heads in the Day of Trial: For our rejoycing is this,* the Testimony of our Conscience, that in Simplicity and godly Sincerity, not by fleshly Wisdom, but by the Grace of God, we have our Conversation in the World, &c.

*2. These are the Men it will go well with, whatever comes: Say unto the Righteous, it shall go well with them, &c.

3. These shall have Peace in Christ, tho they have Trouble in the World; Peace whilst they live,* and Peace when they die: Mark the perfect Man, and behold the Ʋpright; the End of that Man is Peace.

4. These need not fear the Assaults of Satan, they have Armor of Proof on, a Breast-plate,* that will preserve their Souls from Death: There is therefore now no Con∣demnation to them that are in Christ Jesus, who walk not after the Flesh, but after the Spirit.

Seventhly; Christians should labour to have on this Breast-plate of Righteousness, in regard of the Excellency of it. It is that which God himself is cloathed with; it is that which makes Angels to shine gloriously in Heaven. A Man is hereby capa∣citated to have Communion with God:* Shall the Throne of Iniquity have fellowship with thee? &c.

Eighthly, and lastly; In regard of the Necessity of it: For without Holiness no Man shall see the Lord.

Quest. How should we put on the Breast-plate of Righteousness?

Answ. 1. In Heart; we must be inwardly holy, Holiness must begin there. First make the Tree good, &c.

2. In Life. Negative Holiness doth not only consist in the leaving all gross Sins, but in abstaining from all appearance of Evil, and to leave and abstain from it from right Principles; and not only to leave it, but to loath it.

Again, it consisteth in keeping up all holy and religious Duties, viz. Reading, Hearing, Praying, Distributing to the Poor, Conforming to all moral and positive Precepts; to be holy at home, in the Family, in the Church, in the World, to exer∣cise a good Conscience towards God,* and towards Men. This is to put on the Breast-plate of Righteousness.

I might give many Directions about putting it on, and also shew some of Satan's cunning Stratagems, in endeavouring to make useless this blessed Piece of the Christi∣an's Armor, in laying Discouragements in the way of true Piety; or by persuading Persons they have this Breast-plate on, when 'tis a counterfeit one. He persuades Men, that Moral Righteousness will serve their turn, and sufficiently preserve them from eternal Death. But this shall suffice in this place.

Inferences.

FRom hence we may infer, that Faith is an excellent Grace; and not only so, but we may perceive the Necessity of it in all our spiritual Conflicts.

2. Labour to find out the right use of it in time of Temptation, and under all the Assaults of Satan.

3. It shews how safe and happy all they are, who truly believe, or have obtained the Faith of God's Elect; and how miserable such be as are without it.

4. Labour therefore above all to take the Shield of Faith; for tho all other Gra∣ces are necessary, as the Girdle of Truth, the Breastplate of Righteousness, &c. yet these and all other Graces have their efficacy, as they work, and are in conjunction with Faith. We receive Benefit from them, as they receive Power, and are influ∣enced from hence; so that Faith hath the precedency.

Inferences.

FIrst, Information. How greatly are some mistaken about this precious and most no∣ble Grace? For we may infer from hence,

1. That true Faith is not a simple or bare believing there is a God; the Devils have this kind of Faith; they also believe, and tremble.

2. That it is not a meer or bare believing the Truth of the holy Scriptures. The Jews believed the Scriptures, and thought by them to have eternal Life, and yet were Enemies to Jesus Christ.

3. That it is not a bare believing Christ died for Sinners; most ungodly People in England believe that.

4. That cannot be a true Faith, which Swearers, Drunkards, Whoremongers, and all other ungodly and prophane Persons have.

5. That a Man may leave all gross Sins, and assent to many Truths of the Gospel, and yet have no true Faith.

6. Nay, that a Man may be baptized, take upon him the Profession of the Gospel, and suffer many things, and yet not have one dram of saving Faith; as appears by the foolish Virgins, Judas, and Simon the Sorcerer, and many others.

7. Nay, a Man may seem to hear the Word with Joy, and yet have no true Faith. A temporary Faith is not the Faith of God's Elect, or that Faith that is more precious than Gold, &c.

Quest. How may a Man know true Faith from that which is common, and meer counterfeit?

Answ. 1. There is in that Person, who savingly believes in Christ, a true Knowledg of God, and of Jesus Christ, the true Saviour; it takes hold on the right Object. Dost thou believe on the Son of God?* Who is he, Lord? &c. How shall they believe on him of whom they have not heard?

2. There must be a true Knowledg of, and a free and full Assent and Consent to the Truth of that which is contained in the Holy Scriptures, concerning God, Christ, and Salvation, and all other essential Principles of true Religion. It is not enough to believe as the Church believes, as some ignorantly teach and affirm.

3. He that hath obtained true Faith, hath had his Understanding enlightned, to see what his State and Condition was by Nature;* he hath been under Humiliation for Sin.

4. He seeth also, that all his own Righteousness will avail him nothing in point of Justification, and Acceptation with God. Without Christ, his Prayers, Tears, Reading, Hearing, and Alms-deeds, will not save him. To trust to any of these, he sees is the way to make Faith void.* The Jews built upon this Foundation, and thereby missed of Salvation.

Page  195. There is in that Soul where true Faith is wrought, or where the Seed of it is sowed, a desire after Christ, not simply after his Merits, but also after Union, and intimate Acquaintance with him. Yea, doubtless, I account all things but Loss,* for the Excellency of the Knowledg of Jesus Christ, my Lord; for whom I have suffered the Loss of all things, and do account them but Dung, that I may win Christ, &c. A true enlight∣ned Soul looks first to Christ's Person, as being affected with his Beauty, and Sweet∣ness of his Love; and then to the Goods and Riches he possesseth: As a Woman newly married, looks first to her Husband, and then to the Inheritance, or else is little better than an Harlot.

6. But did I say, a Desire after Christ? Be not mistaken, to think that every De∣sire after him is a Sign of true Faith. (1.) It is a fervent Desire; such desire him more than all the World. That Soul pants after him, and Union with him,* more than after Heaven and Glory. It greatly endears Christ to the Soul. He is the chiefest of Ten Thousand. (2.) 'Tis such a Desire, as in a hungry Man, nothing will satisfy him but Bread; so nothing will satisfy a true Believer, but Christ, the Bread of Life.

7. If a Man hath true Faith, he knoweth the Time when he was without it; he knoweth he was once blind, and without God and Christ. I will not say, he knows the very Instant when God wrought it in his Soul; but he can say with the Man whose Eyes Christ opened, Whereas I was blind, I now see.*

8. And not only so, but he knows the Way and Means by which he obtained it, viz. either by Hearing, or Reading, or Meditating on the Word of God; either in the free Tender of Christ to Sinners in general, or to dejected, burthened, and heavy∣laden Sinners, in particular.

9. Faith is usually obtained of God in a constant and laborious seeking and crying to him for it. What Pains hath it cost you, Sirs? Precious Faith is not easily obtained to. What Conflicts have you found within? Satan ever makes strong Resistance, there is nothing he strives to obstruct or hinder more.

10. What Love to God hath thy Faith wrought in thee? True Faith works by Love. Mary believed, and loved much.

11. Hath thy Faith purified thy Heart? Hast thou seen its horrid Filth and Pollu∣tion? and dost thou long after Purity? not only to have thy Sins pardoned, but also purged away, and the Power and Dominion thereof destroyed?

12. What Alteration in the Course of thy Life hath Faith wrought? Faith made Jordan go back. There is a Turning the whole Man to God, a glorious Change in every Faculty, in Heart, and also in Life. Half my Goods, saith Zacheus,* I give to the Poor. And in the Acts 'tis said, Those that used unlawful Arts, burned their Books. If any Man be in Christ, he is a new Creature.

13. Faith leads the Soul to receive Christ in all his Offices, not only as a Saviour, but also as a Sovereign: not only as a Priest, to die, and appease the Wrath of God for us, but also as a Prince, to rule and reign in us.

14. What Obedience therefore flows from thy Faith? Dost thou boldly and visibly profess Jesus Christ, following him whithersoever he goeth; not closing in with one of his Precepts only, but obeying all of them from thy Heart, which thou art convin∣ced of, and knowest to be thy Duty. Then shall I not be ashamed,* when I have respect to all thy Commandments.

15. What Peace hath Faith brought to thy Soul? Being justified by Faith, we have Peace with God, through our Lord Jesus Christ.

Secondly; From what hath been noted we may infer, There is an absolute Necessi∣ty of Faith.

1. In respect of Gospel-Revelation. Without Faith it is impossible to please God.*

2. There is no Salvation without it, Rom. 3.26. Thou must be beholden to a∣nother for a Righteousness, because thou hast broken the Law, that pronounceth the Curse against thee; thou hast none of thy own that will be accepted in the sight of God. He that believeth not, shall be damned. Ʋnless ye believe that I am He,* ye shall die in your Sins.

3. There is a Necessity of Faith, because all Boasting is excluded.* God's design in our Salvation is, wholly to exalt his own Free-Grace. It is of Christ's procurement, and thou must go unto him for it, or go without it.

Thirdly; If Faith be much more precious than Gold, then labour for it above Gold; be not contented with a little of it, but wisely provide your selves with good Store. Grow in Faith, get a strong Faith.

Quest. Will not a small or weak Faith save us, as well as a strong?

Answ. Yea, if it be of the right kind, tho never so small, the Person that hath it is as fully justified, as he that hath the greatest degree nd measure of it. Yet it concerns thee to get a strong Faith, for these Reasons following:

1. Because thou mayest meet with strong Assaults and Temptations from Satan, and thou hast no way to resist him but by the Shield of Faith, and it may be a little Faith will not be sufficient to withstand those Exercises and Assaults thou mayest meet with.

2. Because God expects much Faith of those he hath afforded much Means unto: I looked it should bring forth Grapes.* God looks for Fruit, answerable to the Cost and Charge he hath been at with a People, or a particular Person.

3. Because God may bring you into such a condition, that you may have nothing else to live upon,* The Fig-Tree shall not blossom, neither Fruit be in the Vines, &c. That is a Time for the Saints to live by Faith; and if their Faith be small, what will they do then?

4. Because as thy Faith is more or less, so will thy inward Peace and Joy be in Christ Jesus. He that hath but a small degree of Faith, is often at the foot of the Hill, and under doubtings and becloudings in his own Spirit.

5. Because such as have but little Faith, will find the Way to Heaven harder, and more difficult, than they who have much of it, or are strong in Faith. Weak Folks are hard put to it to get up a high Hill.

6. Because it is a strong Faith that glorifies God most, as it appears in respect of Abraham.* He being not weak in Faith, considered not his own Body being dead. — He staggered not through Ʋnbelief, but was strong in Faith, giving Glory to God.

Quest. But what is the Cause that some Christians are so weak in Faith?

Answ. 1. Some are but just brought forth, lately converted, they are like new∣born Babes: Can you expect a Child in the Cradle, should be as strong as such as are twenty or thirty Years old?

2. Perhaps some have but little Faith, because they want the Means of it, which others have; It may be they have more Law preached to them than Gospel, more Terror from Sinai, than Joy from Mount Zion.

3. Again, some may be weak in Faith, because they pore more upon their own inward Corruptions, than they meditate on Christ's Righteousness, more on their own Emptiness, than on Christ's Fulness. They see their Debts, but have not their Eyes upon their Surety, who hath discharged and blotted all out.

4. Others may have little Faith, because they do not improve that which they have, they are not industrious Traders, they do not labour after, and cry to God for more Faith. The way to grow rich, is to be diligent. Lord, encrease our Faith.

5. Some have no more Faith, because they give way to Temptations, and let their inward Corruptions too much prevail. Weeds will hinder the Growth of pre∣cious Flowers: Self-Love, worldly Pleasure, Pride, and Passion, choak and obstruct its Growth. Faith is a tender Herb.

6. Perhaps Christians have no more, because they mind not those precious Grounds and Encouragements, which God in Mercy hath offered for the encrease, strength∣ning, and growing of Faith.

Quest. How may I know a weak Faith from a strong?

Answ. 1. A weak Christian, one weak in Faith, looks more within than without, grounds more on the good Desires and Heavenlinesses of his Affection, than the Cove∣nant and Promise of God:* Now a strong Christian looks to Christ. Because I live, ye shall live also. 'Tis not because my Affections live, my Obedience lives, or I have Life in Obedience, or performance of external Duties, but because Christ lives, By whom I live. Gal. 2.20.

Page  212. A weak Christian consults more the Power of the Enemy, than he doth the Strength of God, Christ, and the holy Spirit; and is much acted by Sence, in re∣spect of Means, how this or that should be done:* Can God furnish a Table in the Wilderness? But a strong Saint believes in Hope against Hope; a strong Faith takes up in the Power, Grace, and Sufficiency of God: The Lord is on my side,* I will not fear what Man can do unto me.

3. A weak Faith grows weaker and weaker, and ready to let go its hold at every discouragement. If a Corruption or Temptation prevails, all his Hope of Heaven is almost gone presently. Thus it was with Peter, Help Lord, I perish. But strong Faith is rather strengthned thereby; as appears in the Woman of Canaan. You may judg of a strong Faith by its Power over the Enemy. I have written unto you,* young Men, because you are strong, and the Word of God abideth in you, and you have overcome the Wicked One.

4. A weak Faith is much for doing, that so he may have Peace and Comfort within: What must I do? &c. And as his Obedience to God is kept up,* so is his Comfort; (not but that great Peace is to them that keep the Law, and that are found in the way of Obedience.) But a strong Faith, in all it doth, is kept up by Christ's doing, by Christ's Obedience; he sees his Acceptation comes in through the Lord Jesus's Undertaking for him.

5. A weak Faith is subject to rest too much upon the Means, and outward Ordi∣nances. He performs Duty, and is found in the Appointments of Christ, because of the Fat and Sweet of them, or some present Comforts of the Spirit in the perfor∣mance of them, rather than because commanded of God, and to manifest his Obedi∣ence and Subjection unto him; and if he meets not with his expectation, he is rea∣dy presently to faint, and be discouraged, and concludes the Ordinances do not be∣long to him, or he is not a converted Person, &c. or else thinks wholly to neglect them for time to come.

6. A weak Believer is ready to judg of his Justification, by his inward Sanctifi∣cation. When he finds eminent Power over Sin, then he begins to conclude he may be in a saved State; tho I do not say, that a Man is actually justified, be∣fore he is in some measure or degree made holy; where the one is, the other will follow, as the Effect the Cause.

Quest. How may a weak Faith or Hand be strengthned, and feeble Knees con∣firmed?

Answ. 1. Consider, a weak Faith is precious, a little Gold is Gold, a little Wa∣ter is Water: Thou art a Believer, though thou art but a weak Believer.

2. A weak Faith, being true, may in time prove strong, and grow to be a great Faith.

3. Tho thou hast but a weak Faith, it will save; doubtless some weak Eyes be∣held the Brazen Serpent, and were healed.

4. Weak Faith, if it be true, shall never fail totally, nor be taken away: He that is the Author of it, will likewise be the Finisher.* Being confident of this very thing, that he which hath begun a good Work in you, will perform it to the Day of Jesus Christ.

Inferences.

FRom hence you may perceive, how exceeding useful Hope is to all true Christi∣ans, in their spiritual Warfare with the Enemies of the Soul.

2. It shews that a Christian's Life is a Life of Hope or Expectation: The Promi∣ses of God are not presently accomplished; he seems to stay long, ere he makes good what he hath engaged to give to them.

3. And tho he stays long before he performs his Promise to us, yet they shall be ac∣complished at last, in the best time, to the eternal Joy of their Hearts. Hope defer∣red makes the Heart sick, but when it comes, it is a Tree of Life. The Vision is for an appointed Time, but at the end it shall speak, and not lie, &c.

4. That tho God stays long before he performs his Word and Promise, yet it is our Duty to wait patiently till it is fulfilled. Wait for it, because it shall surely come, &c.

5. That Hope pacifies and quiets the Soul of a Believer, till the Promises are ac∣complished and fulfilled.

It may also serve to caution every Christian to take heed he does not take a coun∣terfeit Helmet. There is a Hope that will prove like a Spider's Web. Tho a true and lively Hope maketh not ashamed, yet some Men will one day be ashamed of their Hope, &c.

See Hope the Anchor of the Soul.

Inferences.

FIrst; Examine your selves, what Hope you have; there is a false Hope, as well as a true. What is the Ground of thy Hope?

1. Some Men ground their Hope of Heaven upon outward Prosperity. This is the Worldlings Hope. They conclude God loves them, and will give Heaven to them, because he hath given them so much of the Earth, not remembring, that God gives some Men their Portion in this Life:* Remember, Son, thou in thy Life time receivedst thy good Things, &c.

Page  292. Some ground their Hopes of Heaven upon Civility, and external Righteousness: They live sober and honest Lives, and are not guilty of any gross Sins. This is the moral Man's Hope, the Pharisee's, the young Man's in the Gospel; the foolish Vir∣gins had this Hope, and yet lost Heaven.

3. Some ground their Hopes of Heaven upon the Merits of their own Works. This is the Papists Hope; for tho they place some Hope in Christ, yet they put Con∣fidence in their own Works. Now this is to cast Anchor on the Sands. First; That which merits must be our own; but none of our good Works are our own. They are our own subjective, because wrought in us, and they are ours in regard of the Benefit of them; but in respect of the Original they are none of ours, they are the Fruits of the Spirit; 'tis God hath wrought all our Works in us. Secondly; They must be compleat and perfect, or not meritorious; but the best Works performed by us are both impure and imperfect, more Dross than Gold. Thirdly; That which merits must not be due upon any other account; paying Debts is not meritorious: Now there is nothing that we do, or can do, but it is due, 'tis a Debt we owe to God; we owe him all we have, are, or can perform: Therefore saith Christ, When you have done all, say you are unprofitable Servants.

Secondly; It shews, that the Hope of Believers is a glorious Hope; the Apostle saith, a blessed Hope, that is the Stay or Anchor of the Soul, &c.*

Thirdly; All those that have not this precious Grace, are at present in a hopeless Condition.

Quest. How may a Man know whether he hath a true and well-grounded Hope?

1. If thou hast a lively Hope, thou art born again; the new Birth entitles to a new Hope. What Hope can a Man have of Heaven, if he be not converted?* Ʋnless a Man be born again, he cannot see the Kingdom of God.

2. A true and well-grounded Hope is attended with a Train of other Graces. Tribulation worketh Patience, and Patience Experience, and Experience Hope,* and Hope ma∣keth not ashamed, (why?) because the Love of God is shed abroad in our Hearts by the Holy-Ghost. Those that have the Grace of Hope, have the Graces of Faith and Love, and all other Fruits of the Spirit, more or less, in them.

3. Hope purifies the Heart: He that hath this Hope in him, purifieth himself,* even as he is pure. If thou hast an unsanctified Heart, never boast of thy Hope; it makes not only the Heart holy, but the Life also.

4. Hope of Salvation is grounded upon the Promises of God. The Promises give Interest, and upon Interest ariseth Hope; therefore he that hath not took hold of God's Promise by Faith, is destitute of Hope, the Anchor of the Soul.* Remember thy Word unto thy Servant, upon which thou hast caused me to hope.

5. Hope keeps the Soul in a steady and sure expectation of the Good of Promises, under Affliction and Sufferings; a Saint is hereby stayed and quieted, whilst he is ex∣posed to the Loss of all other things for Christ's sake.* They took patiently the spoiling of their Goods, knowing in themselves, they had in Heaven a better and more enduring Substance.

6. True Hope makes a Christian very lively, and valiant for Christ, and his Truth: It fills the Soul full of spiritual Activity, it is called a lively Hope, it makes him bold, and not ashamed of the Cross, &c.

Inference.

BY these Things, Works, and Operations, we may try whether we have true Love to Jesus Christ or no. And for a further Help therein, see the following Metaphor.

Inferences.

BUt from whence is it that Believers do thus prize and esteem Jesus Christ, and his Love?

First; From the Excellency of his Person. [See Rose of Sharon, and Lilly of the Vallies.] He is fairer than the Children of Men.

Secondly; From the sence of his great Love to them: We love him, because he first loved us.

Thirdly; From the Consideration of those hard things he suffered for their sakes.

Fourthly; Because of the Savour of his good Ointment. He hath shed his Love abroad in their Hearts,* by the Holy Ghost.

Fifthly; Saints value Christ's Love above Wine, because his Love is beyond all comparison, most sweet and consolatory.

1. His Love was in him early, betimes, before ever the Earth was formed, or the Foundations thereof laid;* his Hearts Desire and Love was first set upon us.

2. His Love is of an attracting Nature, (that the Spouse knew well enough.) He is like the Loadstone;* he draws all Hearts after him, that have a taste or touch of him.

3. 'Tis boundless; like Nilus, it overflows all Banks and Bounds; it knows no Limits.

*4. It is a delighting Love: His Delight was with the Sons of Men. He takes com∣placency in the Soul he loves.

*5. It is a free Love, without foreseen Merit or Worth in the Object. When Man lay weltring in his Blood, loathsom and filthy, Christ loved him.

6. Christ's Love is hot and fervent; much Water cannot quench it: It hath a ve∣hement Flame.

7. 'Tis a matchless Love, far beyond the Love of Jacob to Rachel, or Jonathan to David.

8. 'Tis an incomprehensible Love, it passeth Knowledg. You may sooner find out the Depth of the Sea, the Heighth of Heaven, tell the Stars, or accompt the Sands of the Sea-shore, than find out or measure the Love of Christ. It is a lasting, abiding, and eternal Love. His loving-kindness he will never take away. This makes the Church so much to desire the Manifestations of the Love of Christ, and in this is his Love better than Wine.

But who are they that thus prize and esteem the Love of Christ? Take some brief Notes of them.

1. Such cannot tell how to praise Christ, nor set forth his Excellency, as they would; they cannot sufficiently exalt him. 2. Such are in a longing and languishing Con∣dition, till they see him. 3. Cannot be satisfied, till they get to some good and well-grounded Assurance of an Interest in him. 4. Christ runs much in their Minds. 5. Such love Christ, what State soever they are in. 6. Such keep his Word. 7. They love Christ above Husband, Wife, Children, &c. nay, more than Life it self. 8. They love to hear of him, and often from him. 9. They highly value every special Token of his Love. 10. They rejoice in his Presence. 11. They grieve and mourn at his Absence. 12. If they have grieved him, cannot rest till they see his reconciled Face again. 13. They love his Image wherever they see it; love all the Godly, the poorest Saint, as well as the richest. 14. They love to be like him in Grace here, as well as in Glory hereafter. 15. They are troubled when he is dishonoured. 16. They are greatly concerned for his Name, Kingdom, and Interest in the World. 17. They often visit him in Closet-Duties. 18. Take great care to please him. 19. Will suffer for his sake, when called to it. 20. Long for his Appearance.

Inferences.

FRom the whole we may rationally conclude, That the Administration of this great Ordinance by Sprinkling, (which comports not with the Literal nor Meta∣phorical Signification of the Word, nor those great Mysteries represented by it, viz. the Death, Burial, and Resurrection of Christ) is disorderly, and should be rectified.

2. It is a Motive to excite us to admire and reverence the great Grace and Good∣ness of Christ, who hath given us such a visible Symbol of his Death, Burial, and Resurrection; not only to confirm our Faith, but also to prevent our being deceived by any seducing Spirits.

3. It is not to be wondred at, that such as deny the Man Christ Jesus, but preach up the Light within to be a Saviour, should reject these two great Ordinances stated in the Scripture, (viz. Baptism, and the Lord's Supper) because such as deny the Substance, are necessitated to deny the Sign. Persons of this Judgment may be easi∣ly confuted: For when ever the Term Baptism is mentioned, and God or Christ re∣presented as the Agent, it must be understood of the Baptism of the Spirit, in the Sence before spoken of. When ever Baptism is mentioned as the Act of any Apostle or Minister of the Gospel, it denotes Water-Baptism, because these have neither Power nor Commission to baptize with the Spirit, and with Fire. And when ever the Baptism of Blood and Suffering is mentioned, it must be understood of Persecutors, or ungodly Men, who murther, destroy, or afflict the Godly; for neither God (with∣out Blasphemy) nor good Men) without a wrong application of the Term) may be said to baptize that way. So that when we meet with the Act of Baptism, as the Act of a good Man, we must of necessity understand it of Water-Baptism, in the same Method and Mode of Administration, as was practised by the Apostles and Primitive Christians; and that being a positive Institution, (with respect to the Sub∣ject and Manner of Administration) is not to be deviated from, upon any pretence whatsoever, unless we will suppose the Laws of the Almighty to be in the Power of Man, so as that he may dispense at pleasure with them; which is not to be done without sufficient Authority from God himself, which is no where to be found.

4. If the Laws of the great unerring Sovereign of all things are to be observed without variation, unless it be by his express Direction; then we are to conform ex∣actly to his Order, in this part of the Evangelical Law, and to practise it no other∣wise than he has prescribed, because it was once so delivered to the Saints.

5. We would caution all that would approach to this sacred Evangelical Ordinance, unless they be dead to Sin, that is, such as truly and really hate Wickedness, and the empty Vanities of the World; and unless they have a prospect of, and long to have an Interest in that never-fading Inheritance, promised by our dear Lord Jesus to his Children; not to prophane this blessed Institution: Because, if they want the due Qualifications of serious and converted Souls, viz. Faith, Repentance, and good Lives, they are hereby entitled, not real Members of Christ, but Hypocrites, and incur as great a Hazard, as such do who eat and drink unworthily of the Lord's Supper.

Inferences.

THe Apostle saith, That what he received of the Lord Jesus,* he delivered to the Saints: How the Lord Jesus, the same Night in which he was betrayed, took Bread, and blessed it, &c. And in like manner took the Cup, when he had supped, &c. From whence we infer, That whatsoever we do in the Worship of God, we must see we have a Command from God to warrant our Practice, and also exactly to do it according to the Pattern he hath left us, or Directions he hath given us; we must Page  44 not add to, nor diminish from, nor alter any thing of the Words of the Institution; if we do, God will not hold us guiltless.

II. This rebukes the Papists, who deny the People the holy Cup of our Lord, and give the Sacrament (or holy Ordinance) only in one kind, when that no∣thing is more clear, than that Jesus Christ gave his Disciples the Cup, as well as the Bread.

Quest. Why did Christ institute this holy Ordinance, and give it to his Disciples, the very Night in which he was betrayed?

Answ. 1. To strengthen their Faith in an Hour of Temptation, that was just at the Door, and ready to come upon them. When is a Cordial more necessary, than when the Patient is ready to faint, and his Spirits fail? Christ saw what a sad Qualm was coming upon his poor Saints, and therefore gives them this Soul-reviving Cor∣dial, to bear up their Spirits.

2. Because the last Words of a dying Friend are mostly kept in mind, or Tokens of Love given by him are chiefly born in remembrance.

Quest. Who ought to partake of the holy Eucharist?

Answ. 1. None but such who are true Converts, or who sincerely believe in the Lord Jesus Christ; for this is an outward Sign of an inward Grace received. Those who have not spiritually received Christ by Faith, ought not to come to the holy Supper of the Lord.

2. It appertaineth to none, but such Converts as are baptized.* Those that re∣ceived the Word, were baptized; and They continued in the Apostles Doctrine and Fellow∣ship, in breaking of Bread, and Prayer. We read of none that received the Lord's Supper, but baptized Persons.

3. Such who are fallen into any gross and scandalous Evil, and under the Sus∣pension or Sentence of the Church, ought not to partake of the holy Supper of the Lord, until they have repented, and given satisfaction to the Church, and are recei∣ved again into Fellowship.

4. Those who cannot discern the Body of the Lord broken, so as to look unto, and behold Jesus Christ crucified for them, but eat it as common Bread, ought not to come to this Ordinance; such, amongst others, if they come, are un∣worthy Receivers.

Quest. What is required of Persons who come to partake of this holy Ordinance?

Answ. They ought to examine themselves; it requires due Preparation, which doth consist in these four or five Particulars.

1. A sincere Confession of those Sins, which we find out upon diligent Search and Examination.

2. Godly Sorrow for the same, manifested by putting away the Filth of the Flesh. We must come with clean hands, and a pure Heart.

3. We oughtt to forgive those who have offended us. Christ commands us to be reconciled to our Brother. The Apostle exhorteth us to lay aside all Malice. We must not eat with the ••leavened Bread of Malice and Wickedness.*

4. Faith in the Death and Blood-shedding of Jesus Christ.

5. We ought to do it in remembrance of his Death.

(1.) With an affectionate Remembrance. The Sight of our Eyes ought to af∣fect our Hearts.

(2) A sorrowful Remembrance, in contemplaton of what our Sins brought upon our dear Saviour: They were the Thorns (as I may say) that crowned him, and the Nails that fastened him to the Cross.

(3.) With a Sin-loathing and self-abhorring Remembrance.

(4.) With a thankful Remembrance. Tho we have cause of Sorrow, considering the Nature of our Sin, and horrid Evil thereof; yet there is great cause of Joy and Thanksgiving, to behold a Saviour, who in Bowels of Love died to redeem and save us from them.

Quest. How may a Christian, with much comfort, upon examination, receive the Lord's Supper?

Answ. 1. If there is no Sin in thy Heart or Life, which thou regardest, or doest allow thy self in, bearest with, or connivest at.

2. If thou dost loath Sin, as well as leave it; when 'tis not only out of thy Con∣versation, but out of thy Affection also. To hate and loath Sin, is more than to leave it; Persons never willingly leave or forsake that they love.

3. If thou canst say in truth, that thou wouldest be made holy, and doest labour after it, as well as to be made happy; to be throughly sanctified, as well as to be saved; live to God here, as well as live with God hereafter; to have Sin mortified as well as pardoned.

4. If Christ is most precious to thee, and hath the chiefest Room in thy Heart. If upon Trial thou findest these things are in very deed wrought in thee, thon may∣est with much comfort come to the Sacrament.

Quest. Of what Ʋse is the Sacrament of the Lord's Supper to us?

Answ. 1. It shews the horrid Nature and Evil of Sin, in that nothing could expiate it, nor satisfy the Justice of God, or make a Compensation for it, but the Blood of Jesus Christ.

2. It shews the wonderful Love of God to poor Sinners, in giving up his own dear Son, to die the cursed Death of the Cross for us.

3. It shews the wonderful Love of Jesus Christ; who freely laid down his Life for our sakes. Greater Love hath no Man than this,* that a Man lay down his Life for his Friend; but Christ hath laid down his Life for us, when we were Enemies to him by wicked Works.

4. It tends to encrease our Love to Christ, and our Faith in him.

5. It shews us that Christ is our Life, and how and by what means we come to be saved.

6. It seals the Covenant of Grace to us, giveth us (in the right use of it) much assurance that Christ is ours.

7. There is a mystical Conveyance or Communication of all Christ's blessed Merits to our Souls through Faith held forth hereby, and in a glorious manner received, in the right participation of it.

8. It may animate and encourage us to suffer Martyrdom (when called to it) for his sake.

Inferences.

GOd gave special Charge to the Israelites, concerning their eating the Passeover; He was greatly provoked by the Neglect of it. Numb. 9.13. But that Man that is clean, and is not in a Journey, and forbeareth to keep the Passeover, even that Man shall be cut off from his People, &c. What then will become of them who refuse to come to Christ, and eat of this spiritual Passeover? Also it may stir up such sincere and godly Souls to look about them, and cause them to tremble, who live in the great Neglect of coming to the holy Supper of our Lord. Surely there is as good Ground and Reason for you to obey the Lord Jesus in this Ordinance, as there was for Israel to obey Moses in keeping the Passeover; nay, I may shew much greater.

1. From the consideration of what the one was a Sign of, and what the other shews forth, and is a Sign of.

2. From the consideration of the Excellency of Christ (whose Law this is) above Moses, who received that Law, and delivered it to Israel.

3. From the Threats that are denounced against those who refuse to hear Christ in whatsoever he shall say to them. If the Word spoken by Angels was stedfast, &c. If they escaped not, that refused him that spake on Earth; how shall we escape, if we turn away from him that speaketh from Heaven?

And for further Motives, consider,

1. The strict and positive Injunction of Christ, Do this in remembrance of me. He that said, Do not steal, do not commit Adultery, &. Repent, believe, pray always, be holy, &c. said, Do this, &c.

2. It is a perpetual Ordinance, till Christ comes the second time. Paul received it from Christ, after his coming in Spirit according to his Promise, &c. And the Page  48 Primitive Saints continued in it after that time likewise; therefore the Coming he spake of, must intend his second Coming at the last Day.

3. Consider the great Need there is to remember Christ's Death, and of those pro∣fitable Instructions and Blessings comprehended in this Ordinance.

4. Is not the Neglect of a known Duty a great Sin?

5. Is not this in effect to set light by Christ, and to cast contempt upon his Com∣mands, and in effect to say there is no need of them? What signifies, say some, the eating a little Bread, and drinking a little Wine? Wilt thou take upon thee to teach Christ, and exalt thy own Wisdom above his, who is the most wise God?

6. Consider how faithful and ready the Saints in former Ages were to walk in the Commandments of God; and is it not left upon Record to their everlasting Com∣mendation? Moses did all things according to the Pattern shewed him in the Mount, &c. Zachary and Elizabeth walked in all the Commandments of the Lord blameless.

7. Dost thou know what spiritual Blessings thou losest by thy Neglect hereof? Is not Loss of Communion with Christ a great Loss?

*8. Is not universal Obedience a Demonstration of Grace? Then shall I not be asha∣med, when I have respect to all thy Commandments. If ye love me, keep my Commandments.

9. Will not the Thoughts of a wilful Neglect of known and indispensible Duties, be bad Death-bed Companions?

10. This preacheth the Gospel to the very Sight of your Eyes; is it not necessary to make use of all Means God hath ordained for your Establishment in the Truth of the Gospel?

11. Will not Omission of known Duties exclude Men and Women the Kingdom of Heaven? Read Mat. 25. Is it not for Sins of Omission, that Christ will con∣demn and sentence many Souls to eternal Burnings in the great Day?