Characters of a Godly Man, Address

Characters of a Godly Man · Address

p. 1To the Church of Chriſt committed unto my eſpecial Care, Grace and Peace be Multiplied.

And to the Servants of God who Attend the Weekly Lectures, in Bridges-Street, and at Chelſey, and at Newington-Butts.

Beloved Brethren,

IT is well nigh Four Years, that I have enjoyed the liberty of fiſhing for Souls among you. I am not unſenſible, with how great weakneſs I have caſt the Goſpel Net. And, I cannot but be much affected with that which God's Grace hath done in this tract of time. For my own part, I cannot Boaſt that I have been Toiling; nor can I Complain, that I have taken nothing. Unto the heavenly Author be all the Praiſe aſcribed, if the Draught be as large as it hath indeed appeared. I remember, that then when Peter, and all that were with him, were aſtoniſhed at the draught of fiſhes which p. 2they had taken, he cryed out, O Lord, I am a ſinful man! Nor would I, that the divine Goodneſs ſhould make me to forget my Sin and Weakneſs. Few of my Brethren have ſo many Meſſengers of Satan to buffet them: and it may be, that, in Kindneſs, God ſo ordereth it, leſt, in my forgetfulneſs, I ſhould be exalted above meaſure.

I make you this Preſent, without any ſuperſtitious reſpect unto our New-years Day. For the obſervation of the Pagan one, (Gratian ſaith) ſome Chriſtians have been Excommunicated. And I have read that the old Catholick Church kept a Faſt, to bewail the vile Idolatries committed upon it. I have taken this time as the firſt I could find, or make, for writing theſe Marks of true Grace. Not knowing, whether they ſhall proſper moſt, as Spoken or Written, or whether they ſhall be alike fruitful. For I will acknowledge unto you, that I do humbly expect fruit from them. Phyſicians ſpeak of Pills, and Divines of Memorands, which a Wiſe Man would not be without. And, be it confeſſed, theſe Marks are ſuch in my thoughts. Wherefore conſider what follows, and the Lord give you Underſtanding and Poſſeſſion of all.

p. 3He that truly feareth the Lord; and of whom God ſaith, that he ſhall be his, in the day wherein he maketh up his Jewels; he hath theſe five Marks.

Mark 1. GOD is Supream in his Soul, both by the higheſt Authority of a KING, and the deareſt Authority of a FATHER. The One only God, who is Father, Son, and Spirit, doth as truly Dwell in his heart, as in Heaven. And as truly Reign, as Dwell therein; and that by Conſent and Choice. VVhatever Cherubins, Seraphins, and Spirits made perfect, be, the very ſame this Man deſires to be; I mean as to honorable Apprehenſions of God and Affections toward him; He wiſheth, that his Eſteem, and Reverence, Love, and Truſt, and Service were of degree equal to theirs. And telleth himſelf a thouſand times, that if they were ſo, they would ſtill be infinitely diſproportionable unto the divine object of them. It is againſt his renewed Mind and VVill, that his Life or his very Salvation ſhould be principally valued but for the glorifying and enjoying of God. As our Saviour refuſed not to worſhip the Devil becauſe he was a Devil, but becauſe he was not God: So this Man argues and concludeth, that the infinite diſtance of any created Being, from p. 4Godhead, is an infinite reaſon for denying to prize it for it ſelf. The word God, ſignifies a Being that is not a Part, but the Whole, of Excellence. And ſo well he underſtands it, that his Soul is for a Total, not a Partial, Preference of Him. Heathens would ſay, That the Sun were worthy of Adoration, though it were ſo that no benefit deſcended from it upon them. Much more ſaith this Man, that, if it were poſſible we could Be without God, it would be Folly and Injuſtice to honour any thing like Him. God's DOING good, is but a lower and leſſer reaſon for his being adored. His BEING good, is an infinitely higher one. For all the good He DOTH, is but a Stream from the Fountain of good that He IS. So David; Thou ART good, and DOEST good. The impreſſions of both upon an holy heart, are ſuch as none can know but thoſe that have them. And of ſuch, every one will tell you, that they thus far affect him. They fill him with Wonder, Grief, and Shame, that his Thoughts of God are not, in a ſort, Almighty; and able to work no more powerfully upon him. Able to annihilate all the Worlds grandeurs in his Mind; able to ſtrike dead the Fleſh with its Affections and Luſts; able to embitter ſweeteſt Sins, and ſweeten the moſt bitter p. 5Afflictions; able to ſet and fix his Soul in Heaven; even according to his hearts deſire. However, he findeth theſe thoughts to be truly Powerful; and the moſt Powerful of all the thoughts framed in his heart; and all the good in his heart and life, he knows to be the iſſue of theſe ſaid thoughts. And, accordingly, of deſire of more good in both, he operouſly multiplieth thoughts of God. Thoughts of his Eſſential Perfections; Eternity, Infiniteneſs, Wiſdom, Power, Holineſs, Justice, Goodneſs, Truth. Thoughts of his wonderful Manner of Being in the Father, Son, and Holy Ghost: the beſt and moſt glorious manner of Being that is Poſſible. Thoughts of his Relations unto the Church, and World; unto the latter of which, He is Maker, Owner, Ruler, and Benefactor; to the former, He is all four; and, over and above, their reconciled Father, Husband, and Portion. The gracious Man of whom we ſpeak, hath his times, in which he goes aſide, and muſes of all theſe, moſt ſolemnly. And efficaciouſly, to the making him exclaim as the Pſalmiſt, Whom HAVE I in Heaven but thee? and there is none upon Earth I DESIRE beſides thee, O THREE in ONE!

p. 6Be it obſerved here; ſome ſincere Souls may have leſs Light. But more intelligent Christians do take their times to think, that if God the Father had been the Father of no more than Men and Angels, He would have been nothing ſo glorious as now He is. Now, that He begets a Son, equal to himſelf, and without change in himſelf, in way inconceivable. And that beyond all poſſible thought of any Creature, it is the Father's and the Son's honour, to give a ſubſiſting life to the coequal Spirit, by alike eternal and inconceivable Spiration. And that it is no diſhonour to the Son to be thus Begotten by the Father; or to the Spirit to proceed thus from the Father and the Son. Being, that the Son is Equal with the Father, and One, and to be worſhipped with one and the ſame worſhip with the Father. And the holy Spirit is Equal with the Father and the Son, one with them, and to be worſhipped with one and the ſame Worſhip with them. By this means, theſe three, Father, Son and Spirit, do infinitely and mutually love, and are beloved of each other. And unto this their eternal, infinite, and mutual delight, the natural perfection of the Godhead did require this Communication of it ſelf. Nor was it therefore arbitrarily, but naturally, and neceſſarily, though p. 7voluntarily, that the Father begat the Son, and the Father and Son breathed forth the Spirit. To conclude: The Child of God looks on the Son, and admires the Father; looks on the Father and admires the Son; looks on the Father and Son and admires the holy Spirit; looks on all three as ſubſiſting in the Unity of the Godhead, as dwelling in one another, mutually poſſeſſing, loving, and glorifying one another from everlaſting to everlaſting. He contemplates the Godhead dwelling equally in its fulneſs in all the three Perſons; in the Father, the Beginner, the Son, the Promoter; the Holy Ghoſt, the Perfecter of all good. He Knows, Believes, Acknowledges, Worſhips, Obeys, and Truſts, and Lives upon, Three PERSONS and One GOD. He queſtions not but Angels and Saints in Heaven, do the ſame; Holy, Holy, Holy, being their Song. He is ſatisfied, that Adam in his Innocency did the ſame; being that he was Created by the three Divine Perſons, and in the Image of all three. For it was the Father ſaid to the Son and Spirit, Come let US create Man in OUR Image, and after OUR likeneſs. He is certified by the Scriptures of Truth, that, it is the Will of the Father that every Tongue ſhould confeſs the Son to be God, and the holy Ghoſt p. 8to be God, unto the glory of God the Father. He is well informed, that the Univerſal Church under the New Teſtament, hath moſt expreſly made One-God-in-three-Perſons the Object of her Faith, Worſhip, and Obedience; agreeably to her holy Baptiſmal Engagement. And, finally, he obſerves how the Doctrine of the Trinity, is connected with all the Parts of Chriſtian Religion; and made the very foundation of it, without which it cannot ſtand. It is indeed a Myſtery moſt Superlative; not to be diſcovered, or proved by bare Reaſon, in whoſe Territories it dwells not. And ſubtle and audacious Hereticks of old, and at this day, have uſed many guilty Arts to expel it out of our Faith. But to a Child of God, a bare Word of God is as good as a Demonſtration; and the Evidence of this Truth from thence received, is Victorious.

And unto him, the three Perſons in one God are ſo great, that he makes no more of any incroaching Creature, than he that ſees the Sun, makes of a Candle. Is this his God a jealous one? yea, and a jealous heart it is that he himſelf hath; one that is exceeding watchful againſt every Idol. Againſt every Creature that doth fawn and flatter, and would become any part p. 9of its Portion. He is as truly willing to have God for his Maſter, as his Rewarder. He would have no Pleaſure, but in pleaſing God. His higheſt Ambition in this World, is to have the favour to receive his God's Commands, and the grace to Obey them. For in his eyes it is a truth moſt evident; that neither Men nor Angels are capable of any higher honour, than to be Objects of God's Love, and Inſtruments of his Pleaſure. And this Faith is his Victory over the World; and his governing Principle in the World; and that whereby he, here walks with God. Not indeed without innumerable and unavoidable Infirmities and Faults; but theſe break not off that bleſſed Walk. For it is ſtill renewed on God's part by Pardon, and on his part by Repentance. Neither is his holy Walk, without uſe of thoſe worldly Comforts that God alloweth us to take. For he knows God ever made Thanksgiving Days to be Feaſt Days; the temperate pleaſure of bodily ſenſes, doth ſo much promote the ſpiritual pleaſure and gratitude of our Minds. And even under the old Law, God appointed many Feaſts for one Fast. He doth not dream that Enoch did not walk with God, becauſe he begat Sons and Daughters: His care is, that the lean Kine devour not p. 10the fat; that ſenſual Delights be not Thieves, but Servants unto ſpiritual. Be it alſo added; his ſaid Walk with God is but by Faith, not by full Viſion; in frequently interrupted, and never compleatly ſenſed Peace and Triumphant Joy. If he hath temporary Raptures of Third-Heaven-Joys, they are but Temporary; they be his Sweet-meats and Rarities, not his daily Food. And he knows to his Comfort; that, ſuch Raptures be his Privilege only, not his Duty. Indeed, if his weak Bottle could bear ſo ſtrong Wine, he would wiſh all his days ſpent in Extaſies. He would be glad to have every word that he ſpeaks of God to be accented with ſighs, and every ſentence emphaſed with tears. But he knoweth that the Sun of Righteouſneſs doth graciouſly quicken, many Souls that he doth not in this World exuberantly Comfort. Yea many, that ſit in darkneſs almoſt all their days, and ſee but little light, do nevertheleſs enjoy his ſaving Love and his wonderful Support thereby. We all know, the Sun in the Firmament, doth, in the Earths dark Bowels, make Gold and precious Minerals. Though therein he ſhews not his beautiful beams. Nor can it be hard to think, how the true Father of Lights p. 11ſhould enrich unſpeakably, thoſe whom He ſees not fit to fill with the Joy of it preſently. In a word,

The Soul that He doth ſo enrich, that Soul He doth Juſtify, Sanctify, and Glorify. And, as truly, that Soul doth Juſtify, Sanctify, and Glorify Him. Juſtifies him againſt all the Cavils raiſed, at his Decrees, Laws and Providences. Sanctifies, i. e. ſets him as the ſole Object of Fear, Truſt, and Worſhip. And alſo Glorifies him; or Practically expreſſeth ſupream Eſtimation, in conforming to his Preceptive Will, in Natural, Civil, and Religious things. Thus is the firſt Commandment written in this Soul. Thus is God's Name hallowed, thus is his Kingdom come, and his Will done in it.

Mark 2. JESUS Chriſt is God and ſits at God's right hand, in his Soul. My meaning is; Chriſt, as Mediator, who is next to God in Heaven, and is continually with God in Heaven; is next to God in his Heart, and continually with God in his Heart. Qi Deum cogitat ſine Chriſto dimidiat Deum. Calvin.

Our Saviour muſt be conſidered in reſpect unto his eternal Eſſence and Perſon, and in reſpect unto his undertaken Office. In the firſt reſpect, he is God equal with p. 12the Father, and the Holy Ghost; and ſo he hath been conſidered in the foregoing Mark. In the ſecond reſpect, he is God and Man by a Perſonal Union of both Natures; and the ſervant of God, by an aſtoniſhing Condeſcention of grace, 1 Cor. 11.3. The head of Christ is God. It is of Chriſt thus conſidered, that all following is ſpoken.

Thus conſidered, Jeſus Chriſt is the Man that is God's fellow; that is, who is next unto God in point of honour; who hath neareſt and moſt intimate Acquaintance with God; and who in all his Works is his Joint-worker, Zech. 13.7. He is in the word declared to be King of Saints, Head of all Principalities and Powers, Exalted above every Name that is named in this World, and in the World to come; the Delight of God's Soul, as Iſai. 42.1. Nor is it any wonder; for, in him all the fulneſs of the Godhead dwells bodily. Unto him is given all Power in Heaven and Earth. And the Keys of Death and Hell are in his hand. Without his leave, Satan could not enter into very Swine. Him, the very Angels, and all the Church of God are bound to worſhip. Let all the Angels of God worſhip him, Heb. 1.6. Unto him ſhall the gathering of the people be. That is, as the p. 13Hebrew word ſignifyeth; the bowing, the ſubmiſſion, or the worſhip of the People, (Gen. 49.10.) Upon him depends all the Happineſs of Men and of Angels; all, capable of Happineſs. For he is the HEAD of all Principalities and Powers. Head, as to Eminence, and as to Government, and Influence. Again, intimately he knoweth God's Ends, Decrees, Works. For, the Father ſheweth him all things that himſelf doth, Joh. 5.19, 20. And, finally, God doeth nothing, but he is his Co-worker in it. God Reveals much to Men and Angels; but 'tis by Chriſt, all of it, ever ſince the Fall. He the Eſſential Image, is the Repreſentative Image of God unto us. We know not the Father; not his Nature, Will, or way to effect his Will, but by the Son. Angels as well as Men bleſs the Lamb for opening of the Book, Rev. 5. God upholds all Creatures; but 'tis by Chriſt Mediator. He is given for a Covenant to the People to eſtabliſh the Earth, Iſa. 49.8. Heb. 1.3. God governs the world; but it is by Chriſt. My Father worketh hitherto (it is ſpoken of the Works of Providence;) and I work; ſaith Chriſt, Joh. 5.17. And v. 22. The Father judgeth no man, but hath committed all judgment unto the Son. Which is to be underſtood of the Adminiſtration p. 14of all acts of Government at preſent, and of the final ſentence at the laſt day. God reconciles Sinners to himſelf; but it is by Chriſt. God was in (or by) Chriſt, reconciling the world unto himſelf. 2 Cor. 5.18, 19. God glorifieth reconciled Souls; but it is by Chriſt that he doth ſo. Lord Jeſus, receive my ſpirit, ſaith Stephen, Act. 7. Cameron is not the only Man, that thinks it to be declared in Heb. 2.5. that the World to come, Heaven is ſubjected unto Jeſus Chriſt; ſo that Angels ſhall have no Authority there, but Chriſt have it all.

Now the gracious Soul ſaith of this bleſſed Mediator, This is my Beloved, and this is my Friend. God hath highly exalted him; and highly do I exalt him. It is the Father's Will; and (through his Grace) it is as truly my Will; that All men ſhould honour him, even as they honour the Father. And that they confeſs him to be their Lord, unto the honour of the Father. Who is honoured in their honouring of him, and diſhonoured in their diſhonouring of him. Even more diſhonoured in being ſinned againſt mediately in Christ, than he could be in being ſinned againſt, immediately before the Fall. And more honoured in being glorified mediately in Christ, than he p. 15could be before the Fall, in being glorifyed immediately. Becauſe there is a much more full Manifeſtation of God, and a higher Communion with him, through Chriſt, than was in that our firſt eſtate. More particularly, the gracious Man ſaith, This Mediator is my Lord, and him will I worſhip. Even with divine worſhip; both Natural and Inſtituted. The Natural, that ariſes due from the excellency of his divine Nature; and the Inſtituted, that becomes due from the ſignification of his preceptive Will. Worſhip is Duty paid in acknowledgment of Excellency. My Mediator is God, as well as Man; and to his divine Excellency is due the utmost divine Worſhip. Him will I eſteem above all; and count all things but loſs and dung for the excellency of the knowledge of Christ Jeſus. In him will I Believe. I do Believe in God the Father. I will Believe in him no leſs. Him will I love. I am content, that grace be unto none but ſuch as love the Lord Jeſus Christ in ſincerity. Him will I Reverence and Obey; as charged by God to Beware of him, Obey his Voice, not provoke him;—becauſe God's Name is in him. To him will I Pray; as did Abraham when he Pray'd for Sodom. Even ſo long ago; whereas his Mediatory glory is much more p. 16illuſtrious now in the New Teſtament than it was in the Old. And incomparably more in his ſtate of Exaltation, than it was in his ſtate of Humiliation. Him will I worſhip in the houſe of God, who is the Builder of that ſaid Houſe; Heb. 3. And in all Ordinances will I draw nigh to him, who alone hath Power to Inſtitute and Abrogate Ordinances. Again, this Mediator is the Way and Means of all Peace with God. He is our Peace.

The way unto all Acceſs to God, and Acceptance of our Perſons and Services. By him we have Acceſs by Faith, Rom. 5.2. He hath accepted us in the Beloved, viz. Jeſus Chriſt, Eph. 1.6. By Faith (in Chriſt) Abel offered a more excellent Sacrifice than Cain, Heb. 11.4. wherefore never will I dare to Believe on God, but through Chriſt. Or to worſhip God, but in his Name. Or, to utter a word or any work, but, all, in his Name; I mean, ordering it according to his Command, and expecting acceptance of it upon his account. I will not allow my ſelf to ſay, God be merciful to me; without an Eye to his Satisfaction and Merit; (though I may not, every time, utter the words with my Mouth.) As God is the Object to whom I pay worſhip, this Mediator is the Medium, through p. 17whom I pay it; and he ever ſhall be ſo. It is the Angels happineſs to need no Mediator; it is my happineſs to have ſuch an one as He.

For alas, alas, 'tis next to nothing that I ſee of God, until I look unto him, his repreſentative Image. His Perfections reveal'd by Creation and Providence, do but to very little effect appear to me. I mean his Power, Goodneſs, Wiſdom, Alſufficience, Patience, Vindictive Juſtice. And, then, as for his Love to Sinners, and his Pardoning and ſaving Grace; never could I believe them to be in God, if this bleſſed Mediator did not ſhew them unto me. And, (no marvel therefore;) never could I overcome my fear or lay down my enmity againſt God, till Jeſus Chriſt ſhewed them unto me. Nor am I able, to this moment, to look toward God, to think of him, to pray to him, to offer any ſervice unto him, with any boldneſs or confidence of acceptation, any longer than I look unto, and think of, Jeſus Chriſt. I do not wonder that Adam fled and hid, when he had ſinned. I do not wonder at the dread of the people about Mount Sinai; at their imagination, that if they ſaw God they must Die; at their outcry, Let not God ſpeak with us, lest we Die. I wonder not that Moſes himſelf, p. 18who was the Typical Mediator, ſaid plainly, I exceedingly fear and quake. My wonder is, that they are not all diſtracted with horror, that look to God's Throne, and overlook the Rainbow about it. That think of God and not of Christ; of their Judge and not of their Advocate; of their Creditor and not of their Surety. The dread of God entred by Sin; and it can neither be took off, nor kept off, but by looking to him that was made ſin for us. Beſides, what would come of it, if, caſting off fear, I ſhould offer at any time to worſhip God, immediately? To honour God as my End, and not honour Christ as my Way. To preſent any Sacrifice of Prayer or Praiſe, without uſing the hand of the great High Priest. Should I not be more Bold than Welcom? Would not my ſlaying of an Ox, be like the killing of a Man? as the Prophet ſpeaks, Iſai. 66.3. Would not God abhor my Perſon and my Service? Would he not deteſt me, as a very Murtherer, Idolater, and Prophane Creature? Would he not ask me, to what purpoſe I went about to honour God, and not honour him in whom it is his will to be honoured? Who required it at my hands? And who gave me leave to worſhip but in Chriſt's Name? Or how I dared to do p. 19that under the New Teſtament, which none of his Saints dared to do under the Old; even when the VVay into the Holiest was not yet made near ſo Manifeſt? How I preſumed to worſhip, but looking towards the holy Temple; drawing encouragement ſo to do from the Mediator, by the Temple typified? How I preſumed to make a Prayer, but for the Lord MEDIATOR's ſake? Or to expect any ſhade from the burning beams of Sin-revenging Juſtice, but under the MEDIATOR; the only Apple-Tree among the Trees of the VVood. In ſhort; Worſhip cannot be, without Acquaintance, Agreement, Strength, Courage, and Oneneſs of Deſign. But I avow it to all the World; take away Chriſt out of my Mind, and God is a very Stranger unto me. Nor know I what to ſay unto him. Take Chriſt out of my Mind, and God is worſe in my ſight than a Stranger. He is an Enemy; one that doth and cannot but hate me, and one whom I muſt, and cannot but hate; Chriſt is ſo altogether my RIGHTEOUSNESS and PEACE. Take Chriſt out of my Mind, and I, a Creature; that is, a Thing of no ſtrength of my own. And a ſinner alſo; that is, one that hath forfeited all the ſtrength that God firſt gave me. I, then have p. 20no ſtrength to ſpeak, or ſigh it ſelf, graciouſly. Yea, and am one whom God will not ſtrengthen; and whom all the Creatures in Heaven and Earth cannot ſtrengthen; no, not ſo much as to think one good thought. (Tell me not, God is merciful, and the way to him is eaſie. I am ſure God's Mercy, though there be an infinite Ocean of it, deſcends not, one drop of it, but through Chriſt. And in the eaſieſt ſweeteſt way that Almightineſs and Grace, can make, there can be no Motion without Strength no Act without Power.) Take Chriſt out of my Mind, and verily if I remember God, I am troubled; horror and trembling lay hold on me. I can, like Devils, believe and tremble; I cannot believe and pray. The Divine great Power ſcares me, and his Wrath againſt Sin ſtrikes me in my thoughts unto Hell. Take Chriſt out of my Mind, and what then? why, then whatever worſhip I ſet to, I cannot poſſibly drive at God's end and deſign in it. Without which, it is plainly as impoſſible that God ſhould be pleaſed with it. The deſign of God, is to advance his own Glory; and to do it in the advancement of Chriſt Mediator, as aforeſaid. What a worſhip then muſt I make of it, if I ruſh into any, without p. 21deſigning both to glorifie God, and to glorifie him in Chriſt. In Chriſt honoured with the honour of his Mediatorſhip. What do I do leſs than overthrow, as far as in me is, the foundation of God's Government, and Grace to faln Man?

I love this Mediator, and he is my Meditation every day. I ſet him always before me. Old Teſtament and New, be but Stars leading me to Jeſus. The Promiſes be precious, becauſe they conveigh Jeſus to me. The Precepts are precious, becauſe they lead me to Jeſus; for ſtrength to perform them. The Threatnings be precious, becauſe they lead me to Jeſus; for grace to eſcape them. And I bleſs the Father of Glory, his Father and my Father; that he hath given him ſo very many Names for the help of my Mind and Memory. So that it is my own fault, if all things do not ſuggeſt thoughts of him to me; if ſight of the Morning call not to my mind him, the Sun of Righteouſneſs. If putting on of my Cloaths, ſuggeſt not ſome thoughts to me of him, the Wedding Garment. If I waſh me, and forget him, the Fountain opened to waſh away ſin. If I Eat, and forget him, the Bread of Life. If I Walk, and forget him the Way. If I lye down to Reſt, and forget p. 22him who is my Peace. If I ſee an earthly King, and forget him, the Prince of the Kings of the Earth. If I converſe with wiſe Men, forgetting him, the VViſdom of God: with Miniſters, forgetting him the Apoſtle, and High Prieſt of our Profeſſion, and Biſhop of our Souls; with Lawyers, and forget him, the wonderful Counſellor: with Phyſitians, and forget him the Healer of all Diſeaſes: with Merchants, and forget him the Pearl of Price. Yea, or with very Alphabet-Children, and forget him who is the Alpha and Omega. Who is all, that all the Letters can make words to ſpeak praiſe for; and much more. Who is JESUS; that is, a Saviour from Sin and all the Curſes of Sin. Who is REDEEMER; that is, as to the manner of his ſaving, one who ſaves by the payment of a price valuable, or rather invaluable. Who is MEDIATOR; that is, a Middle perſon, by participation of both Natures; to wit, of God offended, and of Man offending. A middle Perſon, thus, by his Natures; and ſtanding in a middle place betwixt God and Man, whom Sin had ſet at odds; labouring, in apt and fit ways, to reconcile them. To reconcile God unto them by a ſatisfactory price, and to reconcile them unto God by a p. 23victorious Power. Which Power he could not have had, if he had not been God; and which Price he could not have paid, if he had not been both God and Man alſo. Who is our SURETY; that is, a perſon that undertakes to ſee a Debt ſatisfied, or a Covenant performed. Chriſt undertook to ſatisfie for our Debt to God. On his Father's behalf, he undertook, that he ſhould Pardon and Save us on the terms of the Goſpel-Covenant. On our behalf, he undertook that we ſhould fulfill thoſe terms Who is CHRIST; that is, anointed, or qualified and conſecrated, and commiſſioned to be ſuch a Surety as aforeſaid. Who is, therefore, the PROPHET to take away our Ignorance; the PRIEST to take away our Guilt; the KING to take away our Rebellion Who is White and Ruddy and ALTOGETHER LOVELY. Whoſe reproaches I eſteem greater riches than the Treaſures of Egypt; for whoſe ſake I have forſaken all things, and do account them but loſs, that I may win Chriſt, and be found in him, not having my own righteouſneſs which is of the Law, but that which is through the Faith of Chriſt, the righteouſneſs which is of God by Faith. O what ſhall it profit a man to gain the whole world, and go without this p. 24Saviour of the World? What can be ſaid worſe of Hell, than that Chriſt is not there? Or, when is Heaven praiſed higher than when it is ſaid to be a Being for ever with the Lord Jeſus?—Thus doth the gracious Heart expreſs it ſelf; and liſp forth its Eſteem and Love of Chriſt which are unexpreſſible. The Fool hath ſaid in his heart, There is no God; but the gracious Wiſe man ſaith in his heart, There is no God but God in Chriſt, that he can Enjoy as his Portion, or Serve as his Lord. There is no God out of Chriſt, but what is a conſuming fire. And their Sorrows ſhall be multiplied, who haſten after another Mediator, or Peacemaker with God. With ſubmiſſion to learned Interpreters, I do ſo underſtand the Pſalmiſt.

In a word; the gracious Man is of that Church, which is in God the Father, and in the Lord Jeſus Chriſt, as it is expreſſed 1 Theſſ. 1.1. And it muſt be ſaid nextly,

Mark 3. The Holy Ghoſt, is God and Chriſt's both Equal and Adminiſtrator General, in his heart. The Scripture calls him, and the gracious Man calls him, The Spirit of the Father, and the Spirit of the Son. The Father and the Son breathe forth this bleſſed Spirit with one and the p. 25ſame Spiration, or Breathing. This they do Eternally, Inconceivably, Naturally; by the Perfection of their Nature, not by any Arbitrary Decree. And this ſaid Spirit is a diſtinct Perſon, acting according to the counſel of his own will. He is called one Spirit, and That one and ſelfſame Spirit; which are very particulariſing terms, 1 Cor. 12. he is a Perſon declared to be the EQUAL of the Father and Son, by his equal Titles, and Attributes, equal Works, and Worſhip. And, accordingly, the gracious Man that we ſpeak of, doth EQUALLY both Honour, Worſhip, and Obey him. He is not of them, that have not ſo much as heard, whether there be a Holy Ghoſt or no. He knows there is one; one Proceeding naturally from the Father and Son, in reſpect of Subſtance, as hath been ſaid. And alſo Proceeding from them diſpenſatorily, in reſpect of the work of Grace. One, that, in the former reſpect, is their EQUAL; and, in the latter reſpect, is their INFERIOR. Vicarius Chriſti, Tertull.

With reverence and godly fear, be it written and read, that here followeth. No occaſion is given; and I hope none will be taken, for any blaſpemous thought of Inequality of Eſſence between the Father p. 26and Son, and their holy Spirit. Inequality of Office it is, which the Scripture declareth; and which the gracious Man believeth. It is a very Maxim, and granted by all, that Inferiority of Office doth very well conſiſt with Equality of Eſſence. And it is exemplified in our bleſſed Saviour; who is expreſly named God over all, and the Servant of God. God, EQUAL in Eſſence; Servant, INFERIOR by Office.

Now be it obſerved; this eternal Spirit did freely condeſcend to take an Authoritative Delegation, or Commiſſion from the Father and Son, unto the work of Sanctification. (Even as God the Son did condeſcend to take an authoritative Delegation from the Father, unto the work of our Redemption.) Joh. 14.26. The Father will SEND him. And Joh. 15.26. I will SEND him ſaith Chriſt. And frequently this glorious Spirit is ſaid to be SENT, GIVEN POURED forth, &c. Namely, to TEACH his People, to BRING ALL THINGS TO THEIR REMEMBRANCE, to QUICKEN them, to COMFORT them, to RESTORE them. Eph. 2.13. He is named the Spirit of the Promiſe; that is, that is promiſed in the Covenant of grace, unto all the bleſſed p. 27purpoſes of Grace aforeſaid. And is indeed the grand and principal Gift of all promiſed therein, in the New Teſtament day. The main thing promiſed by our Saviour unto his Church, at the time of his withdrawing his bodily Preſence from the ſame. So that it is moſt evident, this Holy Spirit doth not come unto us, or act within us, only in his own Name; but in the Name of the Father and of the Son; from whom and by whom, He is Promiſed and Sent. Upon which account it is thought (by many excellent Divines) to be, that the Sin againſt the Holy Ghoſt is Unpardonable; which no other Sin is. Even becauſe Sin againſt him, is Sin againſt all the Authority of God; and all the Love of God; and the uttermoſt condeſcention of all the three Divine Perſons, to the work of our Salvation.

And, to come to the Mark that we would give, let this be attended. The gracious Man is one, that payeth unto the Holy Ghoſt his double Honour; the honour of his Eſſence, and the honour of his Office. Conſidered as in his Eſſence, he believes in him, worſhips him, and obeys him as God EQUAL with the Father and Son. Conſidered as in his Office, he Values him; Prays for him; Grieves him not, p. 28but induſtriouſly Pleaſeth him; Delighteth in him; Dependeth upon him; Thanketh the Father for giving him, and the Son, for purchaſing him; and the Father and Son for ſending him, as the great APPLYER of all the Benefits by the Father given, and by the Son purchaſed. As one whoſe Preſence is incomparably more profitable and ſerviceable to the application thereof, than the bodily preſence of Christ it ſelf. And is as freely vouchſafed by him for the Sanctification of the Elect, and for the Conſolation of the Sanctified, as ever Chriſt's Preſence was vouchſafed for the Reconciliation of God unto th…m by his Blood. Freely our Redeemer CAME, to do that Will of his Father. And as freely this our Sanctifyer and Comforter PROCEEDED, to do the Will of the Father and the Son. For, of his Oeconomical and diſpenſatory Proceeding unto it; and not of his perſonal Proceeding, is that Text to be underſtood, Joh. 15.26. He PROCEEDETH from the Father. Now unto this glorious Spirit, in whom all the New Teſtament Promiſes are fulfilled; as in Chriſt all the Promiſes of the Old Teſtament were; unto Him, who as Jeſus Chriſt, thought it no robbery to be EQƲAL with God; yet was Promiſed p. 29as Chriſt was Promiſed by God; and is ſaid to Come, to be Sent, and to be Given, as Chriſt is ſaid to Come, to be Sent and to be Given; and may not be eſteemed a leſs GIFT of God, than Jeſus Chriſt himſelf was; unto this ever-bleſſed Spirit, deſcending from the boſom of the Father and the Son, and reſiding among the needy Children of Men; unto this Inſpiration of the Almighty, what deferences doth the gracious Man make? Sciunt, qi fiunt. Gracious hearts do very well know what deferences. They know and feel it; a gracious heart would rather be no heart, than be void of this Spirit. It accounteth every heart that is not his Holy Temple, to be no other than Satan's hideous Dunghill. In ſhort, it thus teſtifieth concerning that Spirit, that is the Soul of its Soul; the prime and principal Spring of all its Motions Heavenward.

The Son of God's Work in Redemption, had been in vain without the Spirit of God's Work in it's Application. Without this Almighty Work, as well as that most Merciful one, the Work of the Father in Freation, which Sin ſpoiled, had never been repaired, never reſtored. Without this bleſſed Spirit, never had I underſtood p. 30a Truth; or poſſeſſed a Grace; or performed a Duty; or enjoyed a Privilege, in hand or in hope. I was Ignorant, even Darkneſs it' ſelf; and he was unto me the ſpirit of Wiſdom and of Underſtanding. I was Unconvinced of my Sin and Miſery, and in a feavoriſh Dream of the clean contrary; and he convinced me, making it plain to me that I was a Child of wrath by Nature, and of Diſobedience by all my Life. I was ſtupid and ſenſeleſs of the wrath I believed coming; and he brought me to my feeling, and made me cry out, I am grievouſly tormented with the guilt of my Sins, and with the power of my Luſts. He brought me into that bondage, without which I had never looked out after liberty. Under my Conviction and Compunction, I was even totally Deſpairing one while, and going about to ſet up my own Righteouſneſs another while; and he it was who came and perſwaded me, there was a Rock of Salvation for ſuch as I; but my own Righteouſneſs was very Sand, and by no means to be built on. He Convinced me of Righteouſneſs; and that of another make, than my own; yea, or than the Angels. Being beat off from truſt in my own Righteouſneſs, and coming to ſome knowledge of Chriſt's, I p. 31was like to ſtick in the place of the breaking of Children. I was very near to Miſcarry in the pangs of the new Birth. And he, the ſelf-ſame Spirit brought me forth. He brought Chriſt to my heart, and my heart unto Chriſt; he was to me a Spirit of Faith, of uniting Faith; joyning Chriſt and my Soul, as Head and Members be joyned. Of Juſtifying Faith, and ſuch as, through the Law of Grace, makes Chriſt's Satisfaction for Sin as beneficial to us, as if we our ſelves had payed our Debts unto God. Such a Faith as put me into the City of Refuge, and ſecured me from the purſuit of the Avenger: I humbly hope ſo, at leaſt. When this was done, and I was born of Water, and of the Spirit, then was I all in haste for a heart much more clean, and more after God's heart. And he, the ſame Spirit, was unto me a Spirit of Burning; as Fire mollifies Iron, he ſoftned my heart more than ever in former times; and melted my will into God's Will; and united it to fear his Name. After this it ſelf, ſtill was I a ſhort-ſighted Creature, and in pain to know more of God and Christ, of Sin and Grace, of my Hearts deceits and Satans wiles, of Heaven and Hell. And he it was, that, in and by his Ordinances, anointed p. 32my Eyes; and made me, from that time to this, to make ſome Progreſs in Knowledge. To grow in it both Extenſively and Intenſively. Several times have I been in danger of being deceived by falſe Teachers; by the craft of men lying in wait to deceive. And he, the only unerring Guide, kept my foot; his word it was that I heard behind me, ſaying, This is the way, walk in it. Many is the ſad time, that I have back-ſlidden and foully fallen. And by him hath it been ſhewn me, whence I was fallen; he it was that came and ſaid, Return, thou backſlider. He it was, that let me not to reſt till I had gone forth, and wept bitterly, and laid hold on him that healeth backſlidings. Full often I have had fightings without, and fears within, ſorrow upon ſorrow. And he hath been a Comforter indeed; he hath taken of Jeſus, and ſhewn me that which hath made my ſtate preſently tolerable, and by and by comfortable. It is never very long together but I am at a loſs what to do, for both Life, Motion, and Direction. And he alone it is who makes me feel any ſpark of life in me; makes me ſtir and move in Willing and Doing; and guideth me in Judgment, teaching me his way. When I am moſt afflicted, and p. 33need moſt of all to Pray, even then oftentimes do I least of all know what to pray for. And he it is, this holy Spirit himſelf, that maketh Interceſſions in me; as it is Rom. 8.26; and maketh me to Pray in him; as it is Jud. v. 20. More plainly, he enlightneth and he fortifieth my puzled and dejected Soul. He Directeth my requests; ſo that I ask Bread, and not a Stone, Fiſh and not a Serpent. He Enflameth my Deſires; ſo that by the Fervence I diſcern God's Acceptance; as, of old, Sacrifices were manifeſted to be acceptable by the firing of them. He emboldens alſo my Suits unto God; ſo that while I adore him as my Soveraign, I truſt him as my Father by Adoption. While I am proſtrate before him as a rebellious Subject, with a Rope about my Neck, I have the humble confidence of a Child of his in my heart; and I do rejoyce fiducially, while I tremble moſt Self-condemningly. Briefly; until ſuch time as I got acquainted with him, never could I heartily call God the Father, my Father; nor call Jeſus Chriſt, my Lord. I am ſure, I could do neither according to the Will of God. Well might my dear Redeemer call this Holy Spirit, God's good gift, Luk. 11.13. Well might the Man after God's p. 34own Heart, exclaim, Take not thy holy Spirit from me, Pſal. 51. And well might the great Apoſtle pray for his Epheſian Children, that the God of our Lord Jeſus Christ, the Father of Glory, might give unto them the SPIRIT of WISDOM and REVELATION in the knowledge of him, Eph. 1.17, 18. And well will it be for me, and all my deareſt ones, if (as above all things, I Pray) we ſhall holily walk after this good Spirit. Not GRIEVING his Divine PERSON dwelling in us; not QUENCHING his gracious MOTIONS made in us; not RESISTING him in any of his ORDINANCES inſtituted for us.

For by his bleſſed Operation it is, that we have our Communion with the FATHER in his Love, with the SON in his Grace, and with Himſelf, the Coeſſential SPIRIT in his Conſolation. Look as the Son of God is Mediator for us unto the Father, unto himſelf as he is God, and unto the Holy Spirit; unto the whole Trinity; in like manner is the Holy Spirit the one common Operator or Worker for us, and Comforter of us from the Father, from the Son and from Himſelf; from God in Unity. He is named the COMFORTER; and (as I conceive) comparatively p. 35greater than Chriſt was in the days of his Fleſh on Earth. But how doth he, comparatively, ſo much more comfort the Children of God? This he doth, by acquainting them much more, with the Love of the Father. By giving them to ſee more fully, that the Father himſelf loveth them, as our Lord ſpeaks, Joh. 16.27. And by diſcovering unto them much more, the grace of the Son; the ſuper-excellency of his Perſon and of his Purchaſes. By glorifying of him in their hearts, ſo as he never was before, Joh. 14.15. that is the very word which Chriſt uſeth. He ſhall GLORIFIE me. And, laſtly, by ſetting before their Eyes much more, his own like infinite Love, Grace and Condeſcention. Admirable condeſcention, to be made leſs in Office than the Father and Son, with whom he is Equal in eternal Eſſence. And this moſt freely and of choice; for our good, and ſo great good as hath been foreſhewn. And that although he well foreknew what we were; and what croſs pieces we ſhould prove; and how we ſhould GRIEVE him, PROVOKE him, and QUENOH many Millions of his moſt holy Motions in our hearts; defile his Dwelling-place, and provoke him for ever to abhor US, ſo infinitely needing p. 36his Wiſdom, Power, and Grace to help us in all Concernments. Us, who, without his infallible Counſel and his invincible Strength, are ſure, by every Sin to be frightned into Deſpair of Mercy, or hardned unto a very diſregard of Vindictive Juſtice. Who are ſure by Proſperity to be ſlain, and to be made forgetful of God; by Adverſity to be brought to horrible Diſtruſt of God's goodneſs, or as leud Diſdain of his Government and Diſcipline; by our very Duties themſelves to be puffed up with Pride, as if we were more than Angels; or elſe to be torn with Diſcontent, as if we thought God's Servants were no better than Gally-ſlaves.

To conclude; thus ſaith the gracious Man. I believe in God the Father, and in the Son, and I believe in the Holy Ghost alſo. The Father worketh hitherto, and the Son works, and (bleſſed equally be his Name) the Holy Spirit worketh. By his ASSISTANCE, through Chriſt's MEDIATION, is my acceſs unto GOD.

Mark 4. The Covenant of Grace is Spiritually entred, Sacramentally confirmed, and Practically obſerved by him. He knows no Religion, but what is Federal, and by Covenant. He is one faſt-bound to all three Perſons of the Godhead, undividedly, p. 37and unto each of them, diſtinctly. And this, by the BOND OF THE COVENANT; as Ezek. 20.37. Even the COVENANT OF GOD'S PEACE; as Iſai. 54.10. He hath learned the firſt Covenant, of Works. He hath been Convinced of his breach of it, in his firſt Parents, and in his own Perſon. And of his becoming thereby, firſt, a Runnagate from God, and, then, an Exile or Baniſhed Creature: and one remedileſly miſerable, without a NEW and BETTER Covenant. He hath been wounded by this his ſaid breach of the firſt Covenant; and that unto Death it ſelf. The death of all his Comforts, in any thing under the Sun; and of all his Hopes of welfare in the next World. He hath cried in the anguiſh of his Soul, O that I had never been born! Nor ever could he change his Mind; or deſiſt from that cry, or come to any life of Peace and Hope, till he had got knowledge of this Covenant of Grace. By the balm hereof, his Wounds, that ſtank and were corrupt, were healed. He Revived, when he heard that God, being by Chriſt appeaſed, had made and offered a NEW Covenant. A new Bond, to bind again unto himſelf thoſe that had run from him. To bind himſelf to bleſs p. 38and ſave the Penitent; and that as ſtrongly, and more, than ever he bound himſelf in the firſt Covenant to bleſs and ſave the Innocent. He cannot forget the ſweet feelings that he had in his heart, when he firſt heard what this Covenant was. What it's Promiſes, and what it's Demands. Indeed at firſt, he exclaimed in his haſte; Away, away, this is too good to be true. Indeed if Light and Darkneſs, and Fire and Stubble were poſſible to be made Friends, this were a way to make them ſo. If GOD and a SINNER were poſſible to be united and reconciled, this New Covenant is one that would unite them. But how CAN this be? Nevertheleſs, being by and by brought to himſelf, and not daring to give the Lye to Him that CANNOT Lye, he ceaſed to Doubt, and began to Wonder and Bleſs. Uttering words to this purpoſe; HEAVEN, HEAVEN, HEAVEN; here's HEAVEN on Earth. Here is a BEATIFICK VISION. Why, here ſhine all the aſtoniſhing Excellencies and attracting Beauties of God; of the whole Trinity. I never ſaw before, ſome of them. I never before knew the ten thouſandth part of the reſt of them. Is this the COVENANT p. 39OF GRACE. 'Tis of GRACE indeed, and of GLORY too, I think. O that I had known it ſooner! That I had asked after it as ſoon as I could ſpeak! That I had given my Parents, Miniſters, and God himſelf no reſt, till I had been made to know this Covenant of Grace! This HEAVEN, HEAVEN, HEAVEN upon Earth.

Briefly; he hath admired the exquiſite ſuitableneſs of both the Privileges and Duties of the Covenant of Grace. Their ſuitableneſs to the ſtate wherein he lay. That was a ſtate of Sin and Miſery. He did therein nothing but diſhonour God, and deſtroy himſelf. Now comes this Covenant of Grace, and, as to his Sin, preacheth Repentance, and return to Duty; as to his Miſery, preacheth Remiſſion and return into God's Favour. It gives, as well as requires, Repentance; and freely, for the ſake of Chriſt, (not for any Merit in Repentance) giveth Remiſſion. The Promiſed Privileges of the Covenant of Grace, are ſuch as our Nature craves for; and all it can deſire. To wit, PARDON and SALVATION; comprehending all Bleſſings.

In theſe, God reſpected our Want. The demanded Duties, (which alſo are promiſed p. 40in the uſe of means,) are ſuch things as our Corrupt Nature doth loath and turn from. To wit, ENTRANCE and PERSEVERANCE in the Obedience of the Goſpel; comprehending all Duties.

In theſe, God reſpected his own Honour. And of equal Wiſdom and Grace, by the former, which are craved by our Nature, he allureth us to theſe latter, which are averted from by our Corruption. This, the gracious Man hath obſerved much; and bleſſed and magnified God in the obſervation of it. By the former, his Spirit, Soul and Body have been ſtrongly and ſweetly drawn into the latter. He hath a true heart; that is, a heart reſolved upon all the Duties of the Covenant: and that becauſe he hath alſo, full aſſurance of Faith; that is, a heart truſting in God for all the Promiſed Bleſſings of the Covenant. Thus is he a Spiritual Covenanter with God. His Heart and Spirit taking truly the Bleſſings of the Goſpel for his Happineſs, and as truly taking the Duties of the Goſpel for his Work and Buſineſs.

Be it added; the Man whom we deſcribe, is one that neither, Thinks nor makes Light, of any Ordinance of his God. He knows that God's Poſitive Laws p. 41do bind the Conſcience, as well as his Moral ones. And he remembers that the effects of the firſt Sin, though it were a breach of a Poſitive Law, were tremendous. He conſiders, that under the New Teſtament, the Number is but Two; the Obſervation not difficult; and, if Piouſly obſerved, exceedingly Beneficial. And he infers, that the diſuſe or abuſe of Baptiſm, or the Lord's Supper, muſt therefore greatly incenſe God, and injure a Soul. He reſts not in the foreſaid ſpiritual Covenanting with God, though good, neceſſary, and of greateſt neceſſity. The bare word of the Covenant of Grace, as it is in the Scripture, he highly prizeth: but the ſignified, ſealed, and engaged word thereof, as it is in the Holy Sacraments, he moſt religiouſly uſeth, and juſtly prefers. He Uſeth it, becauſe he is Commanded; and he Preferreth it, becauſe in it's uſe, he hath the word of the Covenant with extraordinary Advantages. Among Men any Covenant made, is firſt expreſſed by Words, then by Writings, then by Hands and Seals mutually added; and this laſt, is the higheſt, ſtrongeſt, and utmoſt Confirmation that Men can give to each other. The Covenant between God and Us, made, is firſt expreſſed by his p. 42Spirit unto us, and by our Spirits unto him, in ſpiritual Language. Nextly, by Words, or Confeſſion with our Mouth; we alledging God's part of the Covenant, and profeſſing our own reſtipulation Laſtly, By Sacraments; which are Rites, in their outward appearance contemptible; but ordained by God for both Signifying, Sealing, and Engaging. Ordained, to be Signs and Seals on God's part, and to be Bonds and Badges on our part of the Covenant. And in this laſt way, is the moſt noble and moſt complete Confirmation that can be given. For, in theſe ſaid Sacraments; God doth (as appears from his Inſtitution of them,) moſt ſenſibly unto our ſelves, and moſt publickly in the face of the Congregation, TESTIFIE his Engagement to fulfill the Promiſes of the Covenant; expecting our fulfilling of the Demands; which he had before Teſtified unto us by his Word and Spirit in our hearts. And we, in the Sacraments, do (as appears from our very Celebration of them, beſides our verbal Declarations,) moſt ſolemnly and openly TESTIFIE our Engagement to fulfill the Demands of the Covenant, expecting God's gracious fulfilment of the Promiſes; which we had before teſtified with our Hearts p. 43and with our Lips. In a word; the good Man learns, that, though it be an amazing Condeſcention, of which God diſpoſeth his Grace in way of Covenant; yet, it is a further and vaſtly greater Condeſcention, of which he addeth Seals, and ſuch Confirmations. There was on his part no need of them; nor did he add them to help his own inviolable Faithfulneſs, but meerly to help our weak Faith; and to give us the more ſtrong Conſolation. Particularly; 1. The more to expreſs his ſincere and earneſt reſpect unto our Salvation; as a King expreſſeth his Zeal for a poor Subjects Satisfaction, when he ſaith; Come, I am not ſatisfied my ſelf to give thee my bare word, though it be a royal one; I will unto the ſame add my broad Seal. 2. To Apply more particularly and cloſely unto every individual Soul, this foreſaid Covenant. I ſay, more particularly than in the Scripture it is applied. Like a King, who, being deſirous more abundantly to comfort reconciled Rebels, though he hath in common declared their Pardon, in an Act of Oblivion and Indemnity, doth further Sign and Seal particularly every one's Pardon. For, in the Word, God ſpeaks indeed the ſame things p. 44as in the Sacraments; but, in the Word he ſpeaks unto all, generally, but in the Sacraments unto every one, particularly. Therein his Language by his Miniſter uttered, is, I Baptize THEE: and Take and Eat THOU. 3. To inveſt Believers ſolemnly, and as by formality of Law, into a right to the good things of the Covenant. As Men uſe; when, having conſented to a Bargain, they have made thoſe that deal with them a right unto a Houſe or Field, they do make that right more explicite by the delivery of it to them by ſome formality of Law; that of a Houſe, by the delivery of a Key, and that of a Field by delivery of a Turf of Earth. So Acts 22.14. Ariſe, and be Baptized for the waſhing away of thy Sins; that is, Receive Baptiſm, as a livery and Seiſin of Pardon; and of all other benefits of the Covenant of Grace which are inſeparable from it. 4. To ſet Chriſt and all his benefits before Believers, in the way of greateſt force to Inſtruct and Comfort them. And that is, by Propoſal of them unto our Senſes, in viſible Rites and Ceremonies. For, who knows not, that Knowledge comes into our Souls through our Senſes? And, both moſt powerfully and pleaſantly through our Eyes? Now the gracious Man dares not p. 45receive this overflowing of God's Grace in vain. Holily to God, exemplarily to Men, beneficially unto his Soul, he doth, by the holy Sacraments of the New Teſtament, ¹ Profeſs his Chriſtian Religion, ² Teſtifie his Union to Christ and to his Members, ³ Diſtinguiſh himſelf from Infidels, ⁴ Encourage and Engage his Soul to the Obedience of the Goſpel.

He thinks it worth his while, to contemplate and to praiſe the wonderful extent of God's grace, in this ſigned, ſealed Covenant of his. For the moſt part, he is one that conſiders, it is extended, as to the PERSONS, ſo unto the SEED of Believers. And that, as God ſaid to Abraham, I will be thy God, and the God of thy ſeed; ſo, upon us Gentiles is that bleſſing of Abraham come; Gal. 3.13, 14. And we are told that our Children are Holy; (that is, with a Covenant-holineſs, and ſuch as entitles them unto Baptiſm, the entring Seal of the Covenant.) 1 Cor. 7.14. They are holy by their Parents Dedication and by God's Acceptation; for when the Parents dedicated themſelves they dedicated their ſeed alſo unto God: and when God Promiſed to be their God, he Promiſed to be the God of their ſeed alſo. No Man hath yet ſhewn us, where p. 46God hath ſaid, I will no longer be the Covenant-God of my Peoples Infant-ſeed. Or, though I do admit them into my Covenant, I will not henceforth, as of old, ſeal my Covenant unto them. Now, as before Baptiſm they are Holy by Spiritual Dedication; after Baptiſm they are farther Holy, by Sacramental Conſecration. And as the Circumciſed of old were debtors to the whole Law to do it; ſo are they, being Baptized, by new Obligation debtors to the whole Goſpel to obey it. To wit, when they come unto years of capacity; and ceaſe to be accounted by God as Parts and Pieces of their Parents, which in their nonage they are accounted. A bleſſed Privilege! And ſuch, as, if it were but duly improved by Parents and Children, we ſhould ſoon ſee bleſſed Effects of it. The gracious Man of whom we ſpeak, laments much his Parental and his Perſonal nonimprovement. And is one, that ſets himſelf to make it appear, he thinks the paſt time of neglect to have been too too much. One, that now having received his ſight in the Matter, addicts himſelf to improve it ſo much the more unto Faith and Obedience.

He perceives that Baptiſm is another kind of thing, than the generality of p. 47People take it for. And, of all things to be named, God will not hold him guiltleſs that taketh his Baptiſm in vain. Take it in vain they do, who mind their Covenant with God, never the more for it. Who believe the Pardon of their Sins, never the more; who confide in God for the beſtowal of all the Promiſed good things of the Covenant, never the more; who are bent to die unto ſin and live unto righteouſneſs, never the more for their Baptiſm.

But he conceives of it as a Baptiſm of Repentance, for the Remiſſion of Sins. And makes the ſame uſe of it, as a Servant doth of his Covenant with his Maſter; as a Souldier doth of his Covenant with his Captain; as a Wife doth of her ſolemnized Marriage-Covenant with her Husband. He conſtantly bears it in Mind, as his true and greateſt Encouragement to expect the recompence of reward without doubting; and as his like Engagement to Serve the Lord Jeſus Chriſt, to fight under his Banner againſt Fleſh, World, and Devil; and all days of his Life to Honour, Love, and Obey him. As Warriers are not dreſs'd, but are naked, till their Swords are girded to their Sides: ſo is it with him in a Morning; he thinks not himſelf up, dreſs'd, and ready to ſtir, till his p. 48Soul hath put on the Sword of the Spirit, which is the Covenant-WORD of GOD as in holy BAPTISM SIGNED and SEALED. Ubi VERBUM nominatur, SACRAMENTA fere ſubintelliguntur. Ames, in Sciagraph. Catecheſ. It is his perpetual Soliloquy; How ſhall I that am dead to ſin, that am Baptized, and have ſolemnly Vowed Death unto all Sin, how ſhall I live any longer therein? I, that am, in the import and ſignification of my Baptiſm, Riſen with Chriſt, what ſhall become of me, if I do not ſeek the things that are above? If unbaptized Infidels be damned without mercy, of how much ſorer puniſhment ſhall I be thought worthy, if I Forget, though I do not verbally Renounce, my Baptiſm? If I become blind, ſee not far off, and FORGET that I was waſhed from my old ſins? If I bear my holy Baptiſm, but as an empty Formality? If I uſe it not, as daily Food, for the ſtrength of my Faith; and as my ordinary Phyſick, for its Health? If, under Temptations, I do not advance the Conſiderations of it for gaining Victory over them; and if, at other times, I do not advance the ſame for keeping my Conquest? Better may a Servant forget that he was Hired; a Souldier, that he was Liſted; a Wife that ſhe p. 49was Married; than I forget that I was Baptized. Their Folly would be leſs, their Sin would be leſs, their Loſs and Shame incomparably leſs.

And the rather; becauſe, I conſider, my Baptiſm was Infant-Baptiſm it ſelf. Other Baptiſm, is like the Tower of David builded for an Armory, wherein there hang a thouſand Bucklers and Shields againſt our ſpiritual Adverſaries. But of Infant-Baptiſm, it muſt be ſaid, There is none like that. None like it, for numerous and powerful enforcements unto Faith and Obedience. Being Baptized in my Infancy, upon the account of God's Covenant with my Anceſtors, I am thereby given to ſee, that Sin is a Herod that ſought my life from the very womb. That it was In me, before ever it proceeded actually From me. That it is an earlier Enemy of mine than they dream of, who diſown Original Sin. For, what need of the holy Waſhing, if I was not then it ſelf Unclean? And, being that I was ſurely ſo, methinks I am the more engaged to contrive and endeavour the death of ſo early, as well as deadly, Foe, as my Sin is. Being in Infancy Baptized, ſo early entred into league with God againſt it, and encouraged extremely unto holineſs and righteouſneſs; the date of p. 50my Obligation addeth weight unto it. I cannot but think, that, of all Men living, the ſo early bound had need exquiſitely and entirely to obey. Being in Infancy Baptized; I am thereby certified, God is not only my God, but he was the God of my Fathers before me. And I cannot but much the more promptly truſt in him; as it's Uſual with all the World, to truſt the moſt readily of any Men, their own Friends and their Father's before them. For this alſo have I the Example of God's Saints on Scripture-Record who often ſtrengthened their Faith on their Father's Covenant. Exod. 32.13, &c. Yea, good warrant from God I have; being he tells me, he ſhews mercy to thouſands of them that love him; and Children are beloved for their Father's ſake, Rom. 11.28. Being baptized in Infancy, I can and ſhall often plead the Covenant therein ſealed, with ſpecial Advantage. The Object of my Faith, is not only God in Covenant; but God in Covenant with the Seal of Baptiſm adminiſtred, to ſtrengthen that my Faith. And this whenever adminiſtred, is a ſtrong Plea. But, as all the World will acknowledge, Experience and long Acquaintance do make a mighty inducement to Truſt, and Confidence in any one that we Plead p. 51with. Now this Inducement I have by the means aforeſaid. And thus do I humbly Plead with my God, both for Spirituals and for Temporals: "Lord, when I could only Want, and could not Know, Deſire, or Ask for the good things that I wanted; whether Initial Graces, or After-ſupplies of Grace; whether Neceſſaries, or Convenient Comforts of this Life; then moſt freely, of Grace viſibly and without queſtion free, thou didſt Seal a Promiſe of all of them unto me. Forbid the unbelief in my heart, I meekly beſeech thee! And let me not doubt but thou wilt faithfully beſtow them all on me, now that I am daily in thy dear Son's Name an earneſt Supplicant for them. Now that, of thy own Grace whereof thou art as conſtantly the Rewarder as the Author, I ask, ſeek, knock, and pray without ceaſing. O what will the People ſay; the People of the Congregation that ſaw thee ſolemnly ſeal Promiſe of all unto me, when I was carried in Arms, if they ſhould ſee that ſealed Promiſe fail me now? What will the Miniſter be tempted to ſay, he who in Chriſt's Name and Place did then ſolemnize the Covenant betwixt thee and my ſoul? What will he ſay, ſhould he p. 52ſee me now, at theſe years, coming to thee, and yet caſt out and caſt off by thee? O be it far from me to diſtruſt thee; and eſpecially then to diſtruſt thee, when I conſider, ¹ that thou art my God in ſealed Covenant, and ² that thou art my God in ſealed Covenant from my Mother's belly. By thy Grace aſſiſting, I will never forget (or leſs than Practically remember) my Infant-Baptiſm; for therewith thou haſt quickned me. And therewith, I truſt, thou wilt always quicken me. When, of old, thou didſt promiſe Life to Hezekiah; his query was, What ſhall be the ſign that the Lord will heal me? But, I am paſt that doubt; Thou haſt promiſed me Life, and all good things in Chriſt Jeſus; and holy Baptiſm is the Sign and Witneſs between Thee and Me. The ſign and ſeal of the Righteouſneſs which is by Faith; even of all the Grace promiſed to me in Chriſt. Amen, and Amen!

It muſt be added; the gracious Man is one that doth not uſe to forget, that he is a creature Weak, and but Imperfectly fanctified, and (during his abode in this World,) always miſerably Tempted. And therefore one that had need, to make uſe of all the means of grace by God provided. To have a due reſpect unto ALL p. 53the Covenant Word of God, and unto BOTH of the Sacraments or Seals thereof. He forgets not that the Word of God is a Covenant word; and that the Covenant of God, is a ſigned ſealed Covenant; and that the ſigned ſealed Covenant of God, for our more abundant Inſtruction and Conſolation, hath two diſtinct Seals ordained for it. Baptiſm, the firſt, for our Initiation; the Lord's Supper, the other, for our Confirmation. Baptiſm, once to be adminiſtred, for our one Entrance into Covenant: the Lord's Supper, often to be adminiſtred; (I think always on Lords-Days;) for our Continuance in Covenant; for our Perſeverance, and Progreſs in grace. Baptiſm, in which God (conſtructively) ſaith, Come thou and obey the Goſpel as thus Encouraged and Engaged by the Sign and Seal on my part, and by the Bond and Badge on thy own part: And the Lord's Supper, in which God ſaith, Foraſmuch as thou hast Ʋnderſtood, and Conſented unto, and Profeſſed thy conſent unto, the Covenant ſealed between me and thee in Baptiſm; Come thou, and take another Sign and Seal thereof on my part, and give another Bond and put on another Badge on thy own part; and as thus anew Encouraged and Engaged, go Perſevere p. 54and make Progreſs in Faith, Hope, Love, and Obedience. The good Man of whom I am ſpeaking, is neither Ignorant, nor Forgetful, nor leſs than practically mindful hereof. He no more dares to Omit what his God Commands, than to Commit what he Forbids. He as truly dreads to diſuſe the Cup of the Lord, as to Drink the Cup of Devils; and to deny to partake of the Lord's Table, as to comply and partake of the Table of Devils. THIS DOE IN REMEMBRANCE OF ME, ſaith Chriſt; Yea, Lord, ſaith he, THIS WILL I DOE, THIS I CANNOT BUT DOE. I, whoſe DESIRE and PRAYER is, that, in all things Thy Will be done. He minds the AUTHOR of that Command; who is his Supream Caeſar, to whom he grudges no Tribute: and the COMMAND it ſelf; which is as Eaſie and Pleaſant, as Beneficial and Honourable, as any in the Goſpel. All the Pain of it, is but parting with the Plague of allowed Sin. It binds to the Pleaſure of receiving the greateſt enſurance of Salvation. The Benefit, no Man knows but he that hath it; and the Honour is of things unſpeakable. Moreover, the gracious Man, when there is need, doth melt his heart with that Argument, wherewith Joſeph's Brethren did p. 55melt his: Thy Father did command before he died; or when he was dying. He reaſons with himſelf thus; How my Soul, wilt thou look my Saviour in the face at the Reſurrection, if thou ſlighteſt the very Charge he gave thee at his Death. Thy Saviour did command this the ſame Night wherein he was betrayed. Wo unto me, if I leſs obſerve my Redeemer, than the Rechabites their Jonadab, and the Turks their Mahomet. They being under Prohibition, abſtained from Wine. I am a wretch, if at a dying Saviour's Command, I do not uſe holy Wine, for my Soul's ſake and my often infirmities. He likewiſe awefully thinketh of the Scandal given by a neglect of God's holy Table. Of the contempt it caſts upon the whole Generation of them that have ſought God's face therein, in all Ages. Yea, and found it too, in degrees of light and ſtrength, not communicated (ordinarily) in other Ordinances. Of the ſore reproach which it poureth upon the heads of our Martyrs in Q. Maries days: who vainly reſcued from the Papiſts the pure adminiſtration of the Lord's Supper, with the Price of their Life blood; if it be ſo very indifferent a thing, that we may, without Sin againſt God and without harm to our ſelves, p. 56go without it. Nor doth he without trembling conſider, what a fearful ſtumbling block unto raw and weak Chriſtians, his neglect of the Lord's Table wou'd be. Such a ſtumbling-block, as would cauſe the fall of many; and it may be to the Ruin, at leaſt to the ſore Wounding of their Souls in Grace and Peace. In a word; if Doubts and Fears perplex him, the gracious Man reſts not in them. He carries his Evidences to Men skilful in God's Law, and and takes their Judgment. If his Soul be Diſtempered, he will have the advice of a ſpiritual Phyſician. And that is, what God doth ordinarily bleſs unto his relief.

But, being God hath given WORD and SACRAMENTS for two Breaſts of gracious Conſolation; he cannot make, or endure himſelf to live an Amazon; or with but one Breaſt. The Scythian Women cut off one of their Breaſts that they might the more advantageouſly draw their Bows in Battel. But the Captain of his Salvation never taught him ſo to do. No, but the clean contrary. So that, he dareth not to Pray for ſpiritual ſtrength and victory over ſpiritual Enemies, without the uſe of this eſpecially ſtrengthening Ordinance. I mean in conjunction with all others.

p. 57Preparing diligently for the Lord's Table; and Repairing frequently unto it; and Demeaning himſelf becomingly at it; he conſcientiouſly ſets himſelf to Anſwer the ends of it in his daily walk with God and Men. Coming from the Ordinance, he Reviews the MERCY that he hath received, and the DUTY that he hath performed. He quickly finds a time to go and offer unto God PRAISES for both, and PRAYERS for all ſupplies of his Spirit for the improvement of both. He ſedulouſly watches againſt the exceſs of worldly PLEASURES and BUSINESS alſo; which he knoweth to chill ſpiritual Heat, and to raſe out holy Impreſſions. He commands all that is within him to act the grace received; againſt the invaſion of DISTRUST and the joynt inſurrection of DISOBEDIENCE. To Plead what God did, and what he did, at the holy Table, againſt all DISCONTENT under Afflictions, againſt all SINFUL COMPLYANCE under Temptations, againſt all PRIDE and SLOTH in the moſt Proſperous Condition. So far is he from dreaming that his Work is ended, when the holy Supper is ended. Or, that the holy Feast will work like Phyſick, whether one do ſleep or wake. He tells himſelf, p. 58that now his Encouragements are greater, and now his Engagements to all Duty are ſtronger, than before he ſ…t down at the holy Table. God expects that he ſhould now fall by Negligence more ſeldom, and riſe by Repentance more ſoon, than he uſed to do before this holy Banquet. He telleth himſelf, his Baptiſmal Covenant is not ordained by God to be thus renewed for nothing. No, but that in this Ordinance ſeeing how Chriſt was Hated for ſin, Denied for ſin, and Crucified for ſin, we might more Hate it, more Deny it, and more Crucifie it. Seeing how Chriſt loved God and us, we might more love God and Him; and all days of our lives exclaim, O hateful Sin! O lovely God and Saviour! Having in this Ordinance received from Chriſt, by the hand of his Miniſter, another Seal of our Pardon, and our title to Eternal life; and having given back unto God another publick Proteſtation of all Goſpel-Obedience; we ſhould ſtrive and ſtrain after another degree of Confidence in God, and another ſize of Obedience, than what we have yet attained. And that upon this Motive-Conſideration held in Mind, and kept as the apple of our eye for the purpoſe. For this purpoſe we ſhould indeed be ever telling our p. 59ſelves, we are God's Servants and Children by REPEATEDLY SIGNED AND SEALED COVENANT. It ſhould never be out of our thoughts. We ſhould have our firſt thoughts of it in the Morning; our last thoughts of it at Night; and as many thoughts of it, as may be, all day. In our Prayers very many; and under our Conflicts with any temptation, we ſhould have a ſpecial abundance.

St. Auſtin ſaith, this holy Supper ſhould be received every Lord's-Day if he might adviſe us; and as to the taking it every day of the Week, that practice he will neither blame, nor praiſe. If I erre, let the learned teach me better; this I judge. It would be my Duty to receive it every day of the Week, if I could not otherwiſe keep upon my heart the ſenſe of what is aforeſaid, from one Lord's-Day to another.

To conclude this Mark of a gracious Man; he thinks of the Lord's Supper as it was ſaid he thought of Baptiſm. The Lord will not hold him guiltleſs that takes the Lord's Supper in vain. And he accounts that they do in great meaſure ſo take it, who do not as is ſaid in the Lines foregoing. He knows, that the ſtrongeſt man in Chriſt doth need it, and is not above it: and that the weakeſt Babe in Chriſt is habitually p. 60qualified for it; and the Ordinance is not above him. No, but is even chiefly for ſuch as he is. As Holy as Adam was in his innocent ſtate, he wanted a Sacrament. And as imperfectly Wiſe and Holy as Chriſt's Diſciples were before his Aſcenſion and Miſſion of the Spirit, they had this holy Sacrament that I ſpeak of. He is therefore one that valueth the holy Feaſt, above his daily Bread. And not without cauſe. It is ſaid of the Egyptian Youth, whom his Maſter left ſick in the Field; that, being brought to David, and having eaten and drank; his ſpirit came again to him. The gracious Man can tell you, that he hath often been ſick and faint in his inner Man; and being brought unto David's Son and Lord, and having Eaten and Drank at his Table, his ſpirit alſo hath come again unto him. If every Lord's-Day he hath not reſorted unto this Banquet: yet, ordinarily, he hath taſted of its twelve manner of Fruits every Month; if I may allude unto that in Rev. 22.2. And virtue hath come forth from Jeſus Chriſt into his Soul; and done mighty Works there, even in deſpight of its Unbelief, and deadly Fears foregoing. Though he doth not think the Lord's Supper a Converting Ordinance, as from a ſtate of Sin, into a ſtate of Grace; p. 61yet he doth experience it to be a Converting Ordinance, as from lower degrees of Grace and Peace, unto higher ones. He pitieth in his heart every Soul of each ſinful Tribe; both thoſe that prophanely keep away from the holy Table, and thoſe that do but come and prophane it. And he ſpiritually hears God ſaying to thoſe vilifyers of holy Bread and Wine, as it is Iſai. 65.13, 14. Behold my Servants ſhall Eat, but ye ſhall be Hungry; behold my Servants ſhall Drink, but ye ſhall be Thirſty; behold my Servants ſhall Rejoyce, but ye ſhall be Aſhamed; Behold my Servants ſhall ſing for joy of heart, but ye ſhall cry for ſorrow of heart, and howl for vexation of ſpirit.

I will here Publiſh the words of a Judicious and Pious Author, which have been uſeful to me; and may be ſo unto ſome of my Readers. Even theſe, of Mr. Daniel Rogers, which I find in his Treatiſe of Sacraments, Part 2. p. 241. I mourn to ſpeak it; divers Miniſters, neither Unlearned, nor Unpainful, (in their kind,) nor Ungodly; yet, in Point of the Sacrament do little acquaint either themſelves or the People, with it, almoſt through the Year, except in a paſſage afar off. I dare not boaſt my ſelf; but if I might draw any to Emulation, I durſt ſay, that, p. 62whereas my poor Labours for TWELVE YEARS were more upon this than any other Point, I am not aſhamed to ſay, I found the Argument more FRUITFUL at the end, than all the while. And doubtleſs many good People there are, who mourn for the barrenneſs of their Miniſters in this kind. —So, in his Preface to his Reader, he harmoniouſly eenough ſaith; I could not ſee wherein I could do greater honour to God, than to enhanſe the Knowledge of CHRIST SACRAMENTAL. And to incite others to do it, whoſe learned Abilities can better perform it.

It hath been ſaid, who is the good Man's KING and FATHER; who is his ADVOCATE and FRIEND in the Court of his fatherly King; who is his GUIDE and COMFORTER on Earth, ſent down unto him from that Court. And alſo, what are the BONDS and COVENANT TRANSACTIONS, that have paſſed betwixt them and him. Wherefore our laſt Mark is this;

Mark 5. Aſſurance of Saving Grace, is ſweetly poſſeſſed, or painfully ſought, by him. By Saving Grace, I mean ELECTION, REDEMPTION, VOCATION, JUSTIFICATION, and GLORIFICATION. p. 63By Aſſurance, I underſtand Certainty of Mind; ſuch as is Proper, tho' it be Imperfect. No man living is Perfectly Aſſured of God's Love; or is ſo certain, that he cannot be made more certain. But, many a man is Properly Aſſured of it, and hath more than a gueſs, or a conjecture, that he is a Poſſeſſor of it. For many a man's Aſſurance, is built upon proper, rational, aſſuring grounds. Many a man's Aſſurance, hath proper, real Victory over his doubts, and againſt his fears. Many a man's Aſſurance, hath proper, genuine Fruits of Aſſurance; Peace, Patience, Joy &c. Many a man's Aſſurance, hath the name of Aſſurance given it by God himſelf; who always giveth things their proper Names. St. Paul's is called a ſure Perſwaſion, Rom. 8.38. St. John's, a ſure Knowledge, 1 Joh. 2.3. The Faith of all, is called an (foreign, or) evident proof of things not ſeen, Heb. 11.1. In a word; many I ſay, have and enjoy the comfort of this proper Aſſurance of God's Grace. And the good man, that hath it not; that either never attained it, or having attained it, hath loſt it; he knoweth that it is ATTAINABLE, that it is DESIRABLE, and that it is NECESSARY: And therefore dares not to deſiſt from ſeeking it, or to be remiſs in ſeeking it.

p. 64He knows it is Attainable. For the H. Scriptures are Revelations of God's Grace; and that, Free indeed, as to any Merit of ours, but moſt Engaged, as to the Promiſes and Covenant of God. They are a Revelation both Full, and very Plain and Intelligible; yea, and given of God for this very end, that we thro' comfort of the Scriptures might have hope, Rom. 15.4. Beſides this, he knoweth the Nature of Man, and the Power of Conſcience, too well, to dream that Aſſurance is unattainable. The Scripture is a Lamp to ſee by; and Conſcience is an Eye to ſee with; what then ſhould hinder Aſſurance? Conſcience is (we know) an inner Judge, and juſtifies or condemns us at its Bar. It is alſo a Witneſs in our ſelves, as to the matter of Abſolution or Condemnation. It is likewiſe a Rewarder, or a Puniſher of us; a good man is more than a little ſatisfied from himſelf; and a Cain and Judas more than a little tormented in themſelves. Moreover, the good man knows, that what hath been full often attained, even under the Old Teſtament, it is not to be thought unattainable under the New. Eſpecially, that thing which under the New Teſtament very many have attained; and all are commanded to ſeek; and conſequently p. 65have a promiſe, that (in the due uſe of means) they ſhall find. To conclude; he knows that it is poſſible to attain aſſuring Evidences; and therefore poſſible to attain Aſſurance it ſelf. Thoſe ſaid Evidences, are Demonſtrative ARGUMENT, Credible SENSE, and Infallible TESTIMONY. The inſeparable and diſtinguiſhing Effects of Grace, do demonſtrate the being of it. Preference of Chriſt, and his Spirit above all things, Purification of heart and hands, &c. do ſo do. And theſe are attainable. Inward ſpiritual Senſe and Perception, is not to be diſcredited. In propoſing of Ends, and in proſecuting them with Means, we have ſenſations of our actions; and theſe ſenſations are as worthy to be believed as our bodily Eyes at any time are. There is a ſeeing Light in God's Light; there is a Feeling of Divine Power with its exceeding greatneſs prevailing upon our Wills; there is a Taſting that the Lord is good, and his Word ſweeter than Honey; he that hath theſe, may ſafely conclude from them, that he is an Heir of Grace. And theſe are attainable alſo. Laſtly; The Teſtimony of a Perſon that can neither be Deceived, nor Deceive us, is worthy of all acceptation. The Holy Ghoſt is ſuch a Perſon, infinitely Wiſe, and p. 66alike Good. He is ſent from the Father and Son, to teſtifie unto the Children of God, that they are his Children, and his Heirs, and Coheirs with Chriſt. To Teſtifie it with their Spirits, that they are ſo. To be an additional and deciding Witneſs. The Word of God lays down ſure marks of Grace, and witneſſeth thoſe marks to be true. The Conſcience of a Believer, or his Spirit, witneſſeth thoſe marks to be found in his heart and life. The Spirit of God, ſupervenient to both, preſents himſelf, and witneſſeth by ſelf-evidencing Light, that thoſe marks are true, and are truly in the Believer, and the Believer truly in the unchangeable Love of God. And who dares ſay, this Teſtimony of the Holy Ghoſt is unattainable? or, being attained, will not give true and proper Aſſurance?

The good man knows well the Deſireableneſs of ſuch Aſſurance. For, without it, who can Do God's Will, or Praiſe his Name? Who can come unto the Throne of Grace with a becoming boldneſs? Who can Rejoyce, or not Mourn always? Who can Comfort, or not Sadden others? Who can Live, but very uneaſily; or Die, but very unwillingly? But Aſſurance is Joy; and Joy is our ſtrength. Our ſtrength againſt Corruptions, Temptations, and the Fear of p. 67Death. Aſſured Paul, beat down his Body, and kept it in ſubjection. Aſſured Moſes, choſe rather to ſuffer Affliction with the People of God, than to be Heir of the Crown of Aegypt. Aſſured Simeon could ſay and ſing, Lord, now letteſt thou thy Servant depart in peace.

But, laſtly; The gracious man conceives of this Aſſurance as a thing moſt Neceſſary. Even upon a nearer conſideration Neceſſary. I mean, upon conſideration of the Command of God laid on him to ſeek it. God requireth nothing more expreſly and plainly in all the Bible, than that we give Diligence to make our Calling and Election SURE, 2 Pet. 1.10. We deſire that EVERY ONE of you do ſhew the ſame diligence to the full ASSURANCE of Hope unto the end, Heb. 6.11. Yea, many another duty doth God require from us as means of getting and keeping this ſaid Aſſurance. Our Ways muſt be ſearched; our Hearts muſt be ſearched; the Scriptures muſt be ſearched; our H. Baptiſm muſt be recognized; the Lord's Supper muſt be frequently repeated; Men, to whom is given the Tongue of the Learned, to ſpeak a word in ſeaſon, muſt be oft conſulted; and for what leſs than to get and keep ſure that God's Law is written in our Hearts, and our p. 68Names be written in Heaven, in his Book of Life. Many a ſerious thought of this, riſeth, walks, and lieth down with the gracious man: Whoſe ſetled Judgment therefore is, that if the bare want of Aſſurance be no Sin or Loſs at all; yet the neglect of it is ſuch a ſin, and argues ſuch a want of all Spiritual ſenſe, as ſcarce conſiſts with grace. He is ſatisfied indeed, that ſpring-tydes of Aſſurance and over flowing Comforts, may be wanted, without ſin. For they are rather Priviledges than Duties. But as for Aſſurance which Schoolmen call Moderate; and which reacheth unto Hope and Peace, though not unto Dancing for joy and Triumph; this the good man thinks God ſeldom or never denies, but upon ſome ſinful Provocation. Upon the contempt of ſome Ordinance, neglect of ſome Duty, unexerciſedneſs of ſome Grace, indulgence of ſome Luſt. And therefore inclines to think the want of this ſort of Aſſurance to be his ſin. This, whoſe want he judgeth meritoriouſly procured by ſinful Cauſes; and he feeleth to be malignantly full of ſinful Effects. Nevertheleſs, he awefully concludeth, that ſhould he add unto that ſinful want the more ſinful careleſneſs of getting out of it; ſhould he forget or deſpiſe God's poſitive p. 69command to ſeek Aſſurance; (though therein the divine goodneſs maketh his Comfort to be his Duty;) ſhould he together break ſuch a Goſpel-Precept, and ſlight ſuch a Goſpel-Priviledge; he ſhould then contract a much more frightful Symptom of Reprobation upon his Soul.

In ſhort, our gracious Man is ever buſie in Getting, or Preſerving and Promoting his Aſſurance of grace.

The Holy Ghoſt muſt indeed work grace in us, before he can Witneſs it to be in us. But it is moſt certain, that he may and doth often work it in a Soul, long before he doth witneſs unto it that he hath wrought it. Nor do I dare to ſay that he doth not let ſome Children of God live and die without ever witneſſing it unto them at all in this World. Although we all believe and teach, that ordinarily he doth, firſt or laſt, witneſs the grace he works to be true and ſaving. And doth either by and by after their Converſion, or, after ſome good Proficience in Sanctification, or (at leaſt) a little before their Death, Aſſure God's people of his grace in them. There are ſeveral Seaſons, in which, above all other times, he is obſerved to give them the ſaid Aſſurance; and there are ſeveral Duties, which, above others, he uſeth graciouſly p. 70to reward and honour with Aſſurance.

There are ſix Seaſons which are eminent. The firſt is, when a Soul hath been extraordinarily bemoaning its ſin. Ephraim was heard ſo doing. And what was the next news? He was ſtraitways called a dear Son, a pleaſant Child, Jer. 31. The ſecond is, when a Soul hath been Praying in Prayer, and that with all Prayer. When it hath been moſt reſtleſs, and denied to give the Lord reſt; and been moſt importunate for Aſſurance, in order unto holineſs; then frequently cometh an aſſuring Teſtimony. As when our Saviour had been at Prayer, then came the voice from Heaven, ſaying, This is my well beloved Son, Luke 3. The third Seaſon is, when a Soul hath been Waiting for Aſſurance, and looking for it in all the Ordinances of God; no one of them excepted. It is in his Ordinances that he will diſpenſe his Conſolations. See what is ſaid of them, that follow thoſe Ordinances, Pſal. 36. They ſhall be abundantly ſatisfied with the fatneſs of thy houſe, thou ſhalt make them drink of the rivers of thy pleaſure. In the Ordinances we ſee moſt of Chriſt's Blood as prevailing to God's ſatisfaction; and we feel it moſt prevailing as to our Conſciences Pacification. The p. 71fourth Seaſon is, when a Soul is called to undertake ſome extraordinary Service for God. Before Abraham was called to the extremity of Self-denial, in offering up his Iſaac, he was certified that God wou'd be his exceeding great reward. Before Steven was ſtoned, he ſaw the Heavens opened, and his Advocate ſtanding at God's right hand. Before our Saviour himſelf was Crucified, he was Transfigured. He did ſhine in glory before he was clothed with ſhame. The fifth Seaſon is, when a Soul hath done ſome eminent ſervice, and extraordinarily held its integrity. After that Abraham had, in his admirably prompt intention, offered up his Son, he received that tranſcendent teſtimony, Now I know that thou feareſt God. And after that Job had made his Patience to be heard of, (though not without ſore fits of Impatience immixed,) the Lord accepted the face of Job, gave him twice as much as before; and proclaimed it, that none of his Friends had ſpoken the thing that was right like unto Job, Job 42. The ſixth Seaſon is, when the Soul is taking leave of the Body. Then when Fleſh and Heart faileth, the God of all conſolations oft pleaſeth, to be moſt ſenſibly the Strength, and the Portion, and the Joy of his Children. Making them then p. 72moſt ſure that they have a building of God, an houſe made without hands, Eternal in the Heavens, when the earthly Houſe of their Tabernacle is diſſolving. Thus doth he, who is Maſter of his own Conſolations; and may and doth diſpoſe of his own as he pleaſeth, both for the Meaſure and the Seaſon; thus doth he oftentimes diſpoſe of them. And hereof the gracious Man is no negligent obſerver.

Let it ſtill be remembred, that God will uſe a liberty, and arbitrarily diſpenſe the ſweet Aſſurance we ſpeak of. And it is not for us to preſcribe to him either Times or Means, in which he ſhall neceſſarily give it to us. But as it hath been ſaid of ſpecial Seaſons, ſo it muſt be affirmed of theſe following Duties: ordinarily God doth in them give the ſenſe of his Love, and the moderate Aſſurance of his Eternal Good-will unto Believers. I would make no ſuch Compariſons between Duties, as ſhould be leſſening of the worth and weight of any. But I may be allow'd to ſay thus much, I ſuppoſe. Look, as ſome Sins do above ordinary ſo grieve the holy Spirit, that he refuſeth to comfort ſuch as do commit them: ſo do ſome Duties above ordinary pleaſe and delight Him; inſomuch that he uſeth not to let it be p. 73very long before he doth pacifie and comfort the Believers, who do duly perform them. And of this ſort are the Duties which I ſhall propoſe.

Firſt, The religious uſe of our Goſpel Sacraments. Unto the ſcarcity whereof, I do very much impute the notorious ſcarcity of Aſſurance, in theſe our days. In which we have many that never in their lives ſpake to this purpoſe unto themſelves. Come, I perceive that without ſome Aſſurance, my Religion cannot be my Delight. And it horribly reproacheth God, to be ſerved without greatest Delight. And men will unavoidably be prejudiced againſt all inward and ſpiritual ſervice of him, by the ſight of my ſad and drooping life. My Children, and Servants, and Neighbours, will be hardned in Irreligion, while they ſee my Religion to be for the preſent not at all Joyous, but Grievous. I have learned that Baptiſm and the Lord's Supper, were ordained for the very purpoſe to BEGET and PROMOTE aſſurance of God's grace. Wherefore, by the help of his grace, this day and hour I will BEGIN and I will PERSEVERE in the uſe of them for this bleſſed benefit. [Beloved Readers, ſtop here; and, before you read p. 74on, take to task your ſelves.] The diſcreet and gracious Man knows, the Holy Ghoſt is the Sealer and Comforter of God's Children. But he himſelf, in his Scriptures, hath named Sacraments by the name of Seals, Rom. 4.11. And teſtified, that Abraham received his Old Teſtament Baptiſm for a greater ground of Aſſurance of the righteouſneſs he had by Faith. As alſo, that the Old Teſtament Lord's Supper was for the Church's further Aſſurance that the deſtroying Angel ſhould not ſmite them. And accordingly we ſee, that the New Teſtament Circumciſion, when duly conſidered and improved, is bleſſed to enſure believing Souls of the divine Promiſes. The Baptized Eunuch found it ſo, and went his way rejoycing, Act. 8.39. And the New Teſtament Paſſover is ſweetly bleſſed to remove fear of the deſtroying Angel. It appears ſo, Act. 2.46. For continuing in breaking of holy Bread, the Primitive Chriſtians eat their (common) meat with gladneſs of heart, praiſing God. Not to repeat all that is foreſaid, this remember: In the WORD, God woes us but by his Miniſter; in the SACRAMENTS, he woes us alſo by his Son's very Picture. In the WORD he ſpeaks in General, He that believes ſhall be ſaved; in the SACRAMENTS, p. 75he is more particular; Son, or Daughter, be of good chear, thy ſins are forgiven thee. And in the uſe of theſe Sacraments it is, that he uſeth ſo to ſpeak: not in the carnal ſpiritleſs uſe of them; but in that uſe which is declared in our foregoing Mark. An uſe, in the neglect whereof, I think it not ſafe to Pray for Aſſurance; but full as wicked, as it wou'd be to Pray that Faith may come in the reſolved neglect of Hearing the Word. In ſhort; who knoweth not many Chriſtians, that have come to the ſtudy and practical improvement of the Sacraments, with a Hell of Fears in their Souls; and have e're long received a Heaven of Joys in the room of thoſe baniſhed Fears. For the moſt part gracious Souls be wiſer; but ſome Babes will object, and do ſo; that it is a ſin for them to come to the Lord's Table until they have Aſſurance. And a great deal of pains it coſteth, to teach ſome of them theſe plain Truths. 1. The Faith that qualifies for the Lord's Supper, is not higher than that of Acceptation of Chriſt on the Goſpel-terms, and Reliance upon God's truth for making it good. When a Soul hath this, he is ſpiritually Alive; and as ſoon as he is ſo, he may and he ought to feed on this ſpiritual food, for ſtrength p. 76and growth. 2. It is not indiſpenſably neceſſary to ones right unto the Lord's Table, that he ſhould have a certain, or aſſured Knowledge, that this Faith it ſelf in him be true, and that he is in Chriſt. It is enough, if God's Word may be believed, if his heart condemn him not; though it cannot fully abſolve him, and rid him of his ſcruples. 1 Joh. 3.20. True, he ought to Examine himſelf; for how elſe ſhould a man Condemn or Juſtifie himſelf? But if, upon Examination, an enlightned heart finds it ſelf weary of ſin; Deſirous to be rid of it in Chriſt's own Method; Pleaſed that Christ promiſeth reſt and relief unto ſuch burthened Souls as his; and Reſolved to wait in the uſe of all means, to have that promiſe made good unto him; what then? Truly, theſe things being ſo, he ought to come to the Lord's Supper, deſiring God to ſeal unto him the Promiſe which he layeth hold on; and to promote his cravings for Chriſt, as a fountain of both Pardoning and Purifying grace. They that raſhly deny this, do audaciouſly and moſt barbarouſly exclude from the Lord's Table all Chriſtians under deſertion, and doubting; all bruiſed reeds, which (it may be) are the ſitteſt, as well as needieſt, of any Souls, for the holy Banquet.] I will be the ſhorter in the remaining p. 77Duties, becauſe, in a manner, all are comprehended in this firſt.

A ſecond Duty, which the Holy Ghoſt doth often make a means of working Aſſurance in Believers, is Self-Examination. Not all, that Men will call by the name hereof; but, that which really is ſo; that which is ſtrictly managed, and is as conſtantly iſſued. That, wherein a man ſets God before him; and having beſeeched his gracious Conduct, and Counſel; falleth to compare what he Hath done and Doth do, with what the Goſpel Requireth and he Ought to do. Examineth his Actions, and eſpecially the ſincerity of the ſame; q. d. Have I Repented or do I? and is my Repentance ſincere? Have I Believed on Jeſus Chriſt, or do I ſo? and is my Faith ſound and unfeigned? Have I begun, or am I beginning a life of Repentance, Faith, and New Obedience? and is it in truth and integrity that I do ſo? Speak out Conſcience; for judge thou muſt, and conclude one way or other. And I will not ſleep, till thou telleſt me what thy Sentence is. At leaſt what it is, that thou inclinest to believe of my Actions, of the ſoundneſs of them, and of my ſtate thence to be judged of. If thou doſt ſay, I do not Repent, Believe, and Obey the Goſpel; or that I do not p. 78ſincerely ſo do, I will not build upon a preſent rotten title. I will beg for God's Spirit, and a new Heart by him wrought, and new Acts by him excited; and a new Claim will I make, e're I ſtir out of this place. If thou, O Vicegerent of God within me, if thou ſayeſt, that, upon thy utmoſt ſearch, things appear better unto thee; and that, by the Scriptures judging, thou believeſt me to be a true Penitent, ſound Believer, ſincere Obeyer of the Goſpel; I will not give way to importunate ſcruples, and refuſe all comfort, and be afraid to bid my Soul bleſs the Lord, and all that is within me Magnifie his Name. I will humbly Hope in his grace, and loudly Praiſe him in that hope. Ʋncertainty, or ſomewhat worſe muſt be theirs, who will not thus Examine themſelves. But, of Souls well informed about the Covenant of Grace, and qualified for Self-Examination; and much Exerciſing it in this manner; they are few, if any, that do long endure tormenting uncertainty. Vain are all Trials indeed, that are not brought unto an Iſſue: and utterly unqualified they are for trial of their ſtates, who are unacquainted with the Covenant of Grace, the Law, and rule of Trial.

p. 79A third Duty, is Putting our one Talent to uſe, with Thankfulneſs for it; and without murmuring againſt God for want of Aſſurance. Repent as much as thou canſt, Believe, and Obey ſo; and it is more than probable, thou ſhalt ſoon diſcern thy ſelf to Repent, Believe, and Obey. Eſpecially, if thou art thankful for the little light that keeps thee from very Diſtraction and Horrors as bad as Francis Spira's; it's very like that God will encreaſe it unto the light of Noon-day.

A fourth Duty, is accumulated diligence in all Ordinances. Fervence in Prayer, looſed Peter's Bonds; it made Hannah's Countenance to be ſad no more, &c. Accurate Reading and Hearing the Word hath done as great things; and ſo has holy Conference (of which I have lately Printed much in a little room.) Spiritual ſinging of Pſalms, is notably commended by devout Ancients and our Modern Divines, for this purpoſe.

A fifth Duty, is Abounding in ſuch acts of Obedience as do moſt ſingularly thwart fleſh and blood, e. gr. Full often doth God haſten to make known his Mercy, to them, who reſiſt carnal temptations, and exceed in mercy towards men, Iſai. 58.7. to the 11th. To them who run the hazard of p. 80their Names and Eſtates in reproving Sinners. To them who bring their bodies into moſt ſubjection, and make leaſt of carnal Pleaſures, for the ſake of God's ſpiritual Conſolations. To them that unweariedly promote Peace, though ill requited by the Parties differing, Mat. 5.9. To them that reſolutely, and painfully, againſt the grain of corrupt Nature, do love their Enemies, and pardon their Injuries, and pray for their Salvation.

A ſixth Duty, is a moſt peculiar War againſt that one ſin which above any or all others, cauſeth a Man to doubt of the love of God. Some one ſuch there is. And when once that capital Make-bate, is, with a due ſpecialty of care and pains, reſiſted, Aſſurance may be ſoon expected. God uſeth to command a Calm as ſoon as ſuch Jonah's be caſt overboard.

A ſeventh Duty, is Bearing in Mind the many Arguments which we may Plead humbly with God, before we get Aſſurance of his Love. e. gr. ¹ His Names; Long-ſuffering, Of great Mercy, Forgiving Iniquity, Tranſgreſſion and Sin. ² Our own Extremities; theſe Heman did Plead, and we ought to Plead, Pſal. 88.14, 15. ³ Our Readineſs to forgive others their offences againſt us. Luk. 11.4. ⁴ Our Miniſters and p. 81Friends Compaſſions and Prayers. Alas, ſhall Men's iron Bowels yern, and ſhall the Lords gracious ones be reſtrained? Pſal. 80.4. ⁵ The ill uſe that ill men, and good ones too, are like to make of our horrors and tremblings. Pſal. 69.6. ⁶ Laſtly and principally; The univerſal offer of Grace by Christ Jeſus made; and of all ſinners, unto heavy laden ones; and weary of their ſins, and of ſuch lives as ſin do make them.

In a word, The gracious Man layeth up theſe things in his heart. Indeed he finds not in his Bible that God hath promiſed, that every one that is a ſound Believer ſhall ſome time or other in this World be made ſure that he is ſo. And he thinks it poſſible, that a man may be ſaved without Aſſurance. Nevertheleſs he cannot be content with the Poſſeſſion of Godlineſs, without the Aſſurance and certain Perſuaſion of it. As we ſee Men uſe not to be quieted with Bread and Water, though they be enough to keep Life and Soul together; no, but all do employ their thoughts for further Proviſions. He is one that wou'd be able to do the things which without Aſſurance cannot be done. To Deſpiſe the World; to Bear its Reproaches; to Die for Chriſt's ſake; to be Bold at the Throne of Grace; to have the Word and Sacraments p. 82as honey to his Taſte; to be enlarged in Thanksgiving and Praiſe; to be furthered in Repentance; to be fortified againſt Errors, &c. And in order to theſe, if he hath never gain'd Aſſurance, he is ſeeking it; if he hath it, he is diligently maintaining it; if he hath loſt it, he is at work to regain it. And one Cordial he hath, which doth ever, more or leſs, ſupport and hearten him. Even this, which (upon the requeſt of a Pious Brother and Providential Hearer) I will ſet forth before I conclude. He is always aſſured, that whoever hath the least true Grace, he hath the Promiſe of an Encreaſe thereof. He that hath any one holy Quality; hath all; and he that hath all, though in all he be now a Babe, he ſhall be a Man; and if he be now a Man, he ſhall one day be a Giant in them. Unto his new-born Children, the Lord God will give Grace, ſaith the Man after his own Heart; Pſal. 84.11. q. d. where he gives the Principle in Converſion, he will give the Practice of Godlineſs in Converſation; and where he gives the Practice, he will give the Progreſs; and where he gives the Progreſs he will give the final Perſeverance. The Scripture makes five grand Privileges of the Children of God. Vocation, p. 83which is as it were the Chariot of Salvation, which hath two fore wheels, Election and Redemption, which precede it; and two hinder wheels, Juſtification and Adoption, that follow it. Now, theſe are inſeparable, the Elect are certainly Redeemed; the Redeemed muſt be Called; the Called muſt be Juſtified; the Juſtified muſt be Glorified. Being Called, we are aſcended into the Chariot foreſaid; and as ſoon as we know where we are, we may look forth and ſee the fore wheels, our Election and Redemption, and the hinder wheels our Juſtification and Glorification. Or, if we never know it while we breathe, and never ſee the wheels that carry us, yet the Foundation of God ſtandeth ſure, and he knoweth who are his. Grace, in Converſion infuſed, is rather a ſeed, than a habit. A very ſmall thing; and ſmall things are hard to be ſeen. It is long e're many can diſcern it in themſelves. But it is never ſo little, but that God ſees it plainly; and never ſo little worth in God's eye, but that he preſerves it by his Almighty hand. And this of grace, both moſt Free and moſt Engaged. Free, and without all merit or motive in us; but Engaged and bound by inviolable Promiſe of his. Even double Promiſe; p. 84Promiſe made unto Christ, the dear Redeemer of us; and Promiſe made unto our ſelves in and through Chriſt. I may alſo add, 'tis Engaged by Promiſes of Jeſus Christ himſelf, repeatedly made unto us. He is little acquainted with the Goſpel, who is a Stranger unto theſe Promiſes, and who imagineth that the Doctrine of them is an Enemy, or other than an extraordinary Friend and Help unto practical Holineſs. St. Peter exhorteth Chriſtians to be Sober, to Hope to the End, to be Obedient Children, not to faſhion themſelves according to former Luſts, but to be holy even as God is holy, and that in all manner of Converſation. And, as the mightieſt Engagements and Encouragements hereunto, he advanceth theſe Conſiderations; namely, that they were Elect according to the foreknowledge of God; that Electing grace had iſſued and ſparkled forth in their Regeneration; from which they had a lively hope, (built on the foreſaid Promiſes,) of enjoying the heavenly Inheritance. And then aſſureth them, they were kept by the Power of God through Faith unto Salvation. 1 Pet. 1.2, 3, 5, 13. The gracious Man doth therefore contemn all Cavils againſt this Doctrine, as one opening a door to licentiouſneſs. He obſerveth, p. 85that the Promiſe is not to multiply grace unto him, however he lives and walks. No, but to multiply it ſo, that he ſhall live and walk in the ways of holineſs. And thus it is that he argueth with himſelf. Hath God promiſed that being planted in Chriſt, I ſhall be kept ſtill growing up into him, and nothing ſhall hinder? This love of God enflames me with deſire of Obedience; and this Aſſurance of victory over Spiritual Enemies by his Grace, makes me forward to fight them with all my ſtrength. I ſhould have no heart to it, but that I remember the five works that the Holy Ghoſt is ſent to work in Believers; which comprehend all that I do know my need of. Firſt, That of Teaching and Leading into all Truth. Secondly, That of Bringing all things unto ones Remembrance. Thirdly, That of Quickning, to perform known and remembred Duties. Fourthly, That of Comforting and making one perform them with joy and gladneſs of heart. Fifthly, That of Reſtoring ones heart, after that by any temptation prevailing it is brought out of frame. My heart would die away in me, if by theſe bleſſed Works of his, I could not expect to have ſevenfold Grace derived into me. I mean, (1.) Exciting Grace, to make my p. 86lazy Soul ſtir up it ſelf, as Iſai. 64.7. (2.) Co-working Grace, to make my weak Soul able to walk in the way of Duty that I chuſe, as Pſal. 119.35. (3.) Reſiſting Grace, to make my timorous Soul dare to ſtand againſt the wiles of the Devil, as Eph. 6. (4.) Upholding Grace, to make my burthened Soul bear ſubmiſſively, both God's Afflictions, Men's Oppreſſions, Satan's Buffetings, as it is Phil. 1.29. (5.) Recovering Grace, to bring back my ſtraying Soul when it wanders like a loſt Sheep, as Pſal. 119. (6.) Preſerving Grace, to ſettle and ſecure my Soul apt to ſtray again when it is recovered; as Jud. v. 1. (7.) Encreaſing Grace, to make addition of many Cubits unto my ſpiritual Stature, as it is Eph. 4.16. So that, though I am a deſpicable Shrub, I have expectation of the Grace that will make me a lofty Cedar. Though I am but a bruiſed Reed, I expect that which will make me a ſtately Pillar in Gods Temple. I Live, and I hope to Die, upon that admirable Word of my Saviour, Joh. 6.57. As the living Father hath ſent me, and I live by the Father, ſo he that eateth me ſhall live by me.