A Supplement to Knowledge and Practice

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

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

Now if it be clear and evident, that there is a Being, that was Ever and Eternally, (for else there never had been any Being at all) it will hence follow, that this • eing is a necessary Being, and is absolutely First, and before all other Beings, and had no Cause, or Author of its own existence. There was an absolute necessity of this First Being 's existence, and an utter impossibility of his not Being, or not being always what He is, and as He is. And this necessary, this Eternal, this First, and absolutely independent Being, is the Being we call God. When therefore we are well assured and satisfied that there is a God; our next work should be to labor to knew this God aright.

In order to this, I shall

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

'It is true, God doth not require we should exceed the measure of our w •• k and f • eble understandings in apprehending of him. But yet we should labor to attain to as clear and distinct a knowledge of him as we are capable of.

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

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

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

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

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

And these are of Two sorts,

• Incommunicable.
• Communicable.

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

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

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

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

II. God is Omnipresent, or everywhere present. He is not confined or limited to any place, Jer. 23.24. Can any hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill Heaven and Earth? The sweet Singer of Israel, Psal. 139.7, 8, 9, 10. Cries out, Whither shall I go from thy Spirit? Or whither shall I free from thy presence? If I ascend up to Heaven, thou art there; if I make my Bed in Hell, behold thou art there; if I take the Wings of the Morning, and dwell in the uttermost parts of the Sea; even there shall thy hand lead me, and thy right hand shall hold me; if I say the darkness shall cover me, even the night shall be light about me; yea the darkness hideth not from thee, but the night shineth as the day, the darkness and the light are both alike to thee.

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

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

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

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

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

Fourthly, God's Almightiness should possess us with a holy admiration of him, and cause us in heart and voice to magnify him. O what a power is that which made the World of nothing, which hangs the Earth in the Air, and upholds it without any Foundation? What a power is that which stretcheth out the Heavens as a Curtain, and hath so bespangled with Stars that glorious Canopy.

What a power is that, which at first placed, and since maintaineth all things in their Order; which causeth every part of Nature to do its Office; which maketh the Sun and Moon constantly to keep their course? Jer. 31.35. The Lord giveth the Sun for a light by day, and the Ordinances of the Moon, and of the Stars for a light by night. He divideth the Sea, when the waves thereof do roar; the Lord of Hosts is his Name. Isa. 4.22. It is he that sitteth upon the Circle of the Earth, and the inhabitants there of are as Grashoppers; it is he that stretcheth out the Heavens as a Curtain, and spreadeth them out as a Tent to dwell in.

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

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

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

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

I. God is infinitely wise, 1 Tim. 1.17. He is called the invisible and only wise God. He administers the World, and the affairs of it with infinite wisdom, though many of his Ways and Providences are obscure, and intricate. God knows what is fittest for us, and what is the fittest time to help us.

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

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

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

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

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

II. God is infinitely Holy. He is many times styled the Holy One of Israel, and glorious in Holiness, Exod. 15.11. Fearfull in praises; that is, who is to be praised with great fear and reverence. Rev. 4.8. He is styled Holy, Holy, Holy, Lord God Almighty, which was, and is, and is to come. The consideration of God's transcendent Purity and Holiness should teach us,

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

Secondly, We should look to it, that we do not merely act a part of holiness, but do really endeavor to be so. Nothing in the World is better than real holiness; & nothing more detestable than the counterfeit of it. As there is no face in Nature more comely and majestical than that of a man; so none more ugly and ridiculous than that of an Ape, which has some show of it, but falls so far short of it. Simulata pietas, duplex iniquitas: Counterfeit Piety, is double Iniquity.

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

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

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

[Answ.] First, No man is perfectly Righteous here; therefore no wonder if God's own Children have the Rod sometimes upon their backs, for their sins.

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

Thirdly, They have good assurance that all things shall work together for their good, Rom. 8.28. And therefore no cause to complain.

Fourthly, Though godliness hath the promises of this life, as well as of that to come, 1 Tim. 4.8. Yet those promises of Temporal blessings must be understood with this limitation, viz. That they shall be made good to them, so far forth as God shall see it good and convenient for his Children in this life, and no further.

Fifthly, The prosperity of wicked men in this World is many ways very hurtful, and extremely disadvantageous to them, in reference to their Eternal condition. Outward sufferings with Spiritual blessings are ordinarily the Lot of God's Children here on Earth, as outward prosperity with Spiritual calamity is very frequently the Lot of the ungodly. The prosperity of fools destroys them, saith Solomon, Prov. 1.32.

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

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

The Consideration of this Attribute should make these impressions upon us,

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

Secondly, God's Justice, is a great consolation to the Righteous. He will justify them whom his Gospel justifies, because he is just, 1 John. 1.9. If thou break off thy sins by repentance, and apply thyself to Him for pardon; in and through the merits of his Son; He is just, and therefore will make good his promise of pardon to thee.

Thirdly, God being just; let us bless his name for finding out a way whereby his Justice may be satisfied; and so we poor sinners pardoned. His Justice might have taken everyone of us by the Throat, and said, Pay all thou owest; and then what should we have done? We could not have paid one Farthing of the Debt. O let us forever bless his Holy Name, that he hath provided so good a surety for us; who hath undertaken the payment of our Debt; and to satisfy his justice, in our behalf.

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

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

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

The consideration of this Attribute should teach us these Lessons,

First, God's mercy should lead sinners to repentance. It should shame them from their sins. It should encourage them to repent, as well as engage them to it. O sinners remember we have to do with a merciful God, who hath not forbid any to come in, but continueth to invite them, who have often refused, and will undoubtedly welcome, and pardon all that will return and come in. But mercy itself will have no mercy on the Impenitent, Isai. 27.11. It is a People of no understanding; therefore he that made them will not have mercy on them; and he that formed them, will show them no favor. Woe to all them, against whom mercy itself shall rise up in Judgment; There is mercy with thee, that thou mayest be feared, says the Psalmist, Psal. 130.4. Were there no hope of pardon, Men would be as desperate as the Devils themselves. But God is merciful; He delighteth not in the death of a sinner.

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

[Answ.] Divines tells us of voluntas Dei,

• Antecedens, &
• Consequence.

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

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

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

Secondly, The Mercy of God should be the matter of our daily praises. The meditation of God's Mercy should produce in us delightful thoughts, and should keep (as it were) a continual sweetness upon our hearts, and cause us to study the most grateful returns unto God. They that live continually upon Mercy, should be as it were turned into love and thankfulness. It should become as it were their Nature, and Constitution, as the food men live upon, will be seen in their Temperature, health and strength. O how unspeakable is the Mercy of God, that provides so well for his Servants in this their Warfare and Pilgrimage through this World! O what sweet Meditations should we have of God's Mercy? Love, thankfulness and praise should be our daily exercise. Had we David's heart, what Songs of praise would the consideration of God's Mercy teach us to indite? How affectionately should we recount the Mercies of our youth, and riper years? Yea, of every state and condition we have been in, to the honor of our great Benefactor. But especially, if God hath touched our hearts with his saving grace, if he hath effectually called us, and enabled us to repent of our sins, and believe in his Son? O then how should we bow down our heads, and adore his free grace, as the cause thereof. If we have received any grace tending to our own sanctification, or the edification of others, Let us say as Paul did, 1 Cor. 15.20. By the grace of God I am that I am.

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

Fourthly, The Mercy of God should teach us to imitate him in this Attribute. We should labor to be merciful, as our Heavenly Father is merciful; that is, as to the manner, though we cannot reach to the measure. The goodness of God should possess us with a desire to be conformed to his goodness in our measure. Summae Religions est imitari quem colis.

Now God is merciful two ways especially, in

• Giving,
• Forgiving.

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

Secondly, In Forgiving. O what a vast number of debts does the Lord forgive us! God's mercy to us lays the greatest Obligation imaginable upon us to forgive others. Matth. 18.23. Shall not we forgive an Hundred Pence, who have had Ten Thousand Talents forgiven unto us?

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

Sixthly, God's goodness and mercy should encourage our Souls to trust in him. How many friends have some men with whom they dare trust their Estates or Lives, because they are confident they truly love them. And shall we not trust God who is love itself, 1 John. 4.16.

I come now to the last of God's communicable Attributes, which I shall speak unto, which is His faithfulness in keeping of his Covenant and Promises.

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

Now God's Faithfulness is manif • stead Two ways

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

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

I come now to the Lessons which we are to learn from the consideration of this Attribute.

First, We should learn from hence, that the commands of God are serious, and his promises and threatenings will certainly be accomplished. There is nothing of reason or sense can be spoken against an Holy life by any one who believes the veracity and faithfulness of God, and the truth of his Word. Hath God said (and do you believe it) that he will come in flaming Fire to take vengeance on all them that know not God, and obey not the Gospel of our Lord Jesus Christ? 2 Thess. 1.8. And can you continue in ignorance and disobedience? Hath he said that the unrighteous shall not inherit the Kingdom of God, 1 Cor. 6.9. And can you continue in unrighteousn • ss? Hath he said, Heb. 12.14. Without Holiness no man shall see the Lord; and can you slight Holiness? And mock at serious Piety? If you believed God to be faithful and his Word true, how could these things be so?

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

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

Fourthly, How thankful should we be to God for giving us such gracious promises to encourage us in the ways of our obedience. He has promised that he will never, never leave nor forsake those that are in Covenant with him, Heb. 13.5. We have good assurance That all things shall work together for good, to them that love God. Rom. 8.28. That he will give grace and glory and no good thing will he with-hold from them that walk uprightly, Psal. 84.11. And what can we desire more?

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

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

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

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

SECT. II. Concerning the Trinity of Persons in the Unity of the Divine Essence.

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

This one God is set forth to us in the Scriptures as the only true God, whom we are to believe in, adore, worship and obey. This is the first cause, Sovereign Lord, and ultimate end of all. For the proof hereof, we shall produce Divine Testimonies whereon Faith may safely rest. And first we shall prove God to be one. Secondly, The Father to be God, the Son to be God, the Holy Ghost to be God, Thirdly, We shall show that the explanations usually made of this Doctrine are accordi • g to truth, though we make use of some words or expressions which are not literally or Syllabically contained in the Holy Scriptures; but are such as do not teach any other Doctrine than what is therein contained; and are (to our apprehensions) fairly expository of them. And surely if Ministers may not set forth the sense of the words of Scripture in such expressions as they apprehend do most clearly convey the true and genuine meaning of them to the People, to what end serves that great Ordinance of preaching the Word? I shall begin therefore with the Original Revelation, and show you what is delivered to us by Divine Testimony; and this I shall give you in these particulars following.

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

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

Thirdly, That Jesus Christ is God, the Eternal Son of God, and did prae-exist in the form or Essence of God (having all the properties of the Deity) before his Incarnation, which was effected by voluntary actings of his own, which could not be without a prae-existence in another Nature. Let us consider the Divine Testimonies whereby this truth is confirmed and established, Psal. 45.6. Thy Throne O God is forever and ever: The Scepter of thy Kingdom is a right Scepter. This is applied unto Christ, Heb. 1.8. But unto the Son he saith, Thy Throne, O God, is forever and ever, &c. Psal. 102.25, 26, 27. Of old thou hast laid the Foundation of the Earth: and the Heavens are the work of thy hands. They shall perish, but thou shalt endure; yea, all of them shall wax old like a Garment: as a Vesture shalt thou change them, and they shall be changed, But thou art the same and thy years shall have no end. This is declared by the Apostle to be meant of the Son of God, Heb. 1.10. And, Thou Lord in the beginning hast laid the Foundation of the Earth: And the Heavens are the works of thine hands, &c. Prov. 8. from the • 2. to the 31. The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the Earth was. When there were no depths, I was brought forth: When there were no Fountains abounding with Water. Before the Mountains were settled; before the Hills, was I brought forth. Whilst as yet he had not made the Earth, nor the Fields, nor the highest part of the dust of the World. When he prepared the Heavens, I was there: When he set a compass upon the face of the Depth. When he established the Clouds above: When he strengthened the Fountains of the Deep: When he gave to the Sea his Decree, that the Waters should not pass his Commandment: When he appointed the Foundations of the Earth: Then I was by him, as one brought up with him: And I was daily his delight, rejoicing always before him: Isai. 9.6. For unto us a Child is born, unto us a Son is given, and the Government shall be upon his shoulder: And his Name shall be called, Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of peace, Jer. 23.5, 6. Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a King shall reign and prosper, and shall execute Judgment and Justice in the Earth. In his days Judah shall be saved, and Israel shall dwell safely: And this is his Name whereby he shall be called, The Lord our Righteousness. Joh. 1. v. 1. In the beginning was the Word, and the Word was with God, and the Word was God, v. 2. The same was in the beginning with God, v. 3. All things were made by him, and without him was not anything made that was made, v. 14. And the Word was made Flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth, v. 18. No man hath seen God at any time; the only begotten, which is in the bosom of the Father, he hath declared him, Joh. 3.13. And no man hath ascended up to Heaven, but he that came down from Heaven, even the Son of man which is in Heaven, Act. 20.28. Take heed therefore unto yourselves, and to all the Flock, over the which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood, Rom. 9.5. Whose are the Fathers, and of whom as concerning the Flesh Christ came, who is over all, God blessed forever, Amen. Col. 1.15. Who is the Image of the invisible God, the first born of every Creature. v. 16. For by him were all things Created that are in Heaven, and that are in Earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers: All things were created by him, and for him, v. 17. And he is before all things, and by him all things consist, 1 Tim. 3.16. And without controversy, great is the Mystery of godliness: God was manifest in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory. 1 Joh. 5.20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: And we are in him that is true, even in his Son Jesus Christ. This is the true God and Eternal life. And thus much of the Divine Testimonies that prove that Christ is God.

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

First, He had a Personal prae-existence unto the whole Creation. And nothing can prae-exist to all Creatures but in the Nature of God, which is Eternal. In the beginning the Word was God, and so continues unto Eternity. Joh. 1. •• In the beginning was the Word, and the Word was with God, and the Word was God. Yet he was so God that he was distinct in something from God the Father, by whom afterwards he was sent into the World. The Word was with God, and so distinct from him, and was God, and so one with him. And he was so from the beginning, before the Creation, that he made all things, even the World, viz. All things in Heaven and Earth. To which we may add our Savior's own Words, Joh. 17.5. And now O Father glorify thou me with the glory I had with thee before the World was.

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

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

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

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

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

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

Fourthly, Omniscience. Joh. 21.17. Lord thou knowest all things, says Peter. And Joh. 2.25. 'It is said of our Savior, that He needed not that any should testify of man, for he knew what was in man.

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

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

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

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

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

Such things are ascribed to him in the Scriptures which do uncontrolably evidence him to be a voluntary Divine Agent, an Eternal Divine existing substance, a Person or intelligent subsistence, the Author of Divine Operations, and the Object of Divine and Religious worship. There are some that hold he is a mere emanation of virtue or power from God and not a Person. Others grant indeed his Personality, and that he is a distinct self-subsisting Person, but deny his Deity; they deny him to be a participant of the Divine Nature. A Created, finite Spirit they will allow him to be, and the chiefest of all Spirits that were created, and the Head of all the good Angels. But they will not allow him to be a Divine Person. We shall therefore endeavor to prove from plain Testimonies of Scripture,

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

2. A Divine Person.

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

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

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

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

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

3. Our Savior says, He shall receive of mine, and show it unto you, Joh. 16.14. which is a personal action.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Secondly, There are distinct actions of these Divine Persons ad extra which are voluntary effects of will and choice, and not natural or necessary. And these are likewise of two sorts.

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

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

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

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

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

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

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

Sixthly, God's working in and by Christ as he was Mediator, denotes the Fathers Sovereign appointment of the things mentioned to be done. Not his immediate efficiency in the doing of them.

Seventhly, That must be remembered which Zophar says, Job 11. 7. We cannot by searching find out God, we cannot find out the Almighty to perfection.

Some things may be above the comprehension of reason as considered in this or that man, which are not all absolutely against it. We grant that nothing contrary to the reason of things must be admitted. But reason as it is in this or that man may be very weak, and imperfect, and very short of a ju • t and a full comprehension of the whole reason of things. Therefore that is no fit measure to try this Divine Doctrine by. Certainly it is the highest reason, that in things of p • rely Divine Revelation, we should captivate our understandings to the Authority of the Revelator. Let us therefore earnestly pray unto God that it may be given unto us to know the Mysteries of his Kingdom. The Apostle Peter knew Christ to be the Eternal Son of God (which is a part of this Mystery of the Trinity) and our Savior tells him, Matth. 16.16, 17. That Flesh and Blood had not revealed it unto him, but his Father. A man ought not presently to desert his persuasion grounded upon Scripture, because he cannot answer every Objection that the subtle Wit of man can make against it. For though this or that private Person may not be able to Answer such Objections; yet others (more learned and knowing) may easily do it, and to them he ought to betake himself for satisfaction. Thus I have shown what is the Original Declaration, or Revelation of this Doctrine of the Holy Trinity contained in the Scripture, and how the same is explained by Pious and Learned men very suitably to that Revelation. And it will not be amiss to give my Reader these two further directions. First, If at any he be attaqued by any adversary of this Divine doctrine, I advise him in the first place to hold him strictly and peremptorily to the Original revelation, and to put him to disprove (if he can) that God is one, that the Father is God, the Son God, the Holy Gh • st God, understanding by God the most High God, Sovereign of all the World. If he cannot do this (as you may see by the Testimonies forecited he cannot with any show of reason do) then suffer him not to quarrel at the explanation, and fall foully (as their manner is) upon the terms Trinity and Personality, and such like expressions, which though they be not literally a • d syllabically found in the Scriptures, yet are agreeable to the Original Revelation of this Doctrine therein contained and fairly Expolitory thereof.

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

SECT. III. Of the Works of God.

I Have spoken of the Nature of God, and his glorious Attributes, and of the Trinity of Persons in the Unity of the Divine Nature. I come now to speak of his works, Viz.

• Creation.
• Providence.

And First of Creation.

The Apostle Heb. 11.3. tells us that by Faith we understand that the Worlds (namely the inferior, middle and superior, as the Jews were wont to distinguish them) and all the Creatures in them, were made and framed by the Word of God. And certainly this goodly Fabric of Heaven and Earth was not from Eternity, (as Aristotle that great Philosopher, destitute of Scripture-light, was inclined to believe,) but was created and made at that time when it seemed best to the infinite Wisdom of God. And the special Motives (as we may humbly conceive) which inclined him to make it, were a desire and purpose to express his infinite Power, to declare his transcendent Wisdom, and Goodness, and to exercise his all-wise Providence; all conducing to the manifestation of his own glory and praise.

Some Creatures he made immediately out of nothing (as the terminus a quo ) by a proper Creation, giving them a real being which before they had not. Other things he made out of some prae-existent matter, (which matter he had before made out of nothing) by a mediate and improper kind of Creation. As he made Adams body out of the dust of the earth, and Eves of Adams Ribb.

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

The chief of the Creatures God created were

• Angels and
• Men.

All the Angels were at first made holy and happy Spirits. Some of them continued in their obedience to God, and are still Angels of light; others of them fell from God by pride and disobedience and are become Devils of darkness.

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

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

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

Secondly, Their Titles. Their general name is Angels or Messengers. Sometimes they are called Cherubim, and when they appeared in a visible shape or were pictured, they had the resemblance of a young man in the excellency of his beauty, vigor and strength, and had Wings, as we read, Exod. 25.18, 20. Sometimes they are called Seraphim, importing their fervent Zeal in executing the will of God.

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

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

Thirdly, Their Natures and Properties.

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

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

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

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

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

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

I In reference to God.

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

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

3. They are Messengers to carry and reveal his mind and will. By the glorious ministry and proclamation of Angels, God delivered his Law on Mount Sinai. Act. 7.53. Compared with Gal. 3.19. Christ the Head of Angels proclaimed his Law by the voice of an Angel, as a Herald in presence of the King publishes his Proclamations. And so on sundry other occasions God used to make known his will by Angels, Dan. 9.21. Whiles I was speaking in prayer, says Daniel, the man Gabriel, (whom I had seen in the Vision at the beginning) being caused to fly swiftly, touched me about the time of the evening Oblation. And Luk. 1.11. There appeared unto Zacharias an Angel of the Lord, standing on the right side of the Altar of Incense, and said unto him, I am Gabriel, that stand in the presence of God: And am sent to speak unto thee, and to show thee these glad tidings. And v. 26. in the Sixth Month, the Angel Gabriel was sent from God, unto a City of Galilee name Nazareth to the Virgin Mary. And Luke 2.9, 10. An Angel was sent to the Shepherds keeping watch over their Flock, by Night to bring the joyful tidings of the Birth of the Messias.

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

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

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

But to d • scend to Particulars.

1. They foretell his conception, Luke 1.30, 3 • . And the Angel said unto her, fear not M • ry; for thou hast found favor with God. And shalt conceive in thy Womb; and bring forth a Son, and shalt call his name Jesus.

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

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

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

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

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

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

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

9. They attend and magnify him in Heaven, Rev. 5.11, 12. And I beheld and heard the voice of many Angels round about the Throne, and the Beasts, and the Elders, and the number of them was Ten Thousand times Ten Thousand, and Thousands of Thousands; saying with a loud voice, worthy is the Lamb that was slain, to receive Power, and Riches, and Wisdom, and Strength, and Honor, and Glory, and Blessing. 1 Pet. 3.22. Who is gone into Heaven, and is on the right hand of God, Angels, and Authorities, and Powers being made subject unto him.

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

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

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

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

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

They are not only ministering Spirits, but their Ministry extends to such things as are most needful and useful for the Saints.

1. They are appointed Guardians and Protectors of the People of God. The protection of holy • ngels is invisible, yet true and real, Psal. 34.7. The Angel of the Lord encampeth round about them that fear him, and delivereth them, Gen. 32.1.2, when Jacob journeyed, 'tis said, the Angels of God met him. An Army of Angels was his Convoy, and therefore he called the place Mahanaim, that is, Two Hosts or Armies, they appearing on either hand of him, or before and behind him to secure and defend him.

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

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

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

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

3. Good Angels comfort, strengthen and support in times of distress and trouble. Thus they ministered to our Savior after Satan had fiercely assaulted him with Temptations, Matth. 4.11. So like wise when he was in his agony. Luke 22.43. There appeared an Angel unto him from Heaven, strengthening of him. And what they did for Christ the Head, they do for his Members in measure and proportion, and as far forth as God sees good for them.

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

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

There are many useful instructions that arise from this Doctrine of good Angels.

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

2. We may take notice of God's wonderful goodness in so graciously providing for his Saint • and Servants. Lord, what is man that thou art so mindful • of him! Ther • is more in Holiness than the World doth see. The Saints have God's Power, Christ Med • ation, t • e Spirits conduct, the Ministry of Angels, all engaged for their benefit.

3. We may observe the great humility and condescension of these Holy Angels, and their great love to mankind. They rejoyc • d when the World was made for man, Job 38.7. They rejoiced at the coming of Christ for man's Redemption, Luke 2.13. They rejoice at the conversion of a sinner. Luke 15.10.

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

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

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

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

COncerning Man we are to consider Three things.

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

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

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

1. In the Nature of man's Soul, which being a Spirit represents God who is a Spirit. And this I may call his Natural Image.

2. In the gracious qualities wherewith it was at first endued, viz. Knowledge, Holiness, Righteousness; which I may call his moral Image: So that man's Original moral rectitude may be understood to consist in these particulars.

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

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

3. In the obedient subordination of his sensitive Appetite, and his inferior faculties to the guidance of his enlightened mind, and holy will. And every part of this Original righteousness was con-natural and con-created with the Nature of man, and a qualification which fitted and prepared him for communion with his Creator.

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

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

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

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

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

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

The Law of Nature as subjected in man's mind, consists in certain practical Notions, or Rules about good and evil, right and wrong, true and false, just and unjust, honest and dishonest. And man's will was disposed and inclined to conform to the Dictates of this Law.

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

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

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

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

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

Here therefore it will be requisite,

1. To show that this was a Covenant.

2. To show the Nature of it.

Now that the command included in a Covenant may appear.

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

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

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

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

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

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

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

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

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

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

5. Observe God's great care of man, in arming his mutable will against falling both by promises and threatenings. He encourages him to obedience by the reward promised; he deters him from disobedience by the danger threatened, What greater good could man expect than what was here promised? What greater evil could he fear than what was here threatened?

6. This Covenant required on man's part perfect personal and perpetual obedience as the condition of it. It required perfect obedience to the moral Law stamped on man's heart, and to this p • sitive precept which God had given him. A curse and death was to be the w • ges of the least transgression thereof. But if he were obedient he might expect a reward answerable to his works, and thereupon it was called a Covenant of works.

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

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

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

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

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

2. What was the first sin.

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

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

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

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

2. Let us consider what was the first sin?

God made our first Parents holy and happy; and whilst they performed their duty, they could not but be happy. But the Devil having fallen from God himself (as we have seen before Sect 3.) and envying our first Parents their present happiness, he sets upon Eve to draw her from her obedience to God. And the temptation he spread before her is this, you shall be as God. He pretends to acquaint her with a way whereby they might raise thems • lves to a higher condition than that wherein they were at present. They should be 〈 in non-Latin alphabet 〉 like God himself, or like Angels; they should be lifted up to a higher estate than now they enjoyed. And this happiness (he tells them) they might acquire by eating of that Tree in the midst of the Garden which God had forbidden them; which he intimates would be so far from procuring death or misery to a them, that it had a contrary virtue in it, namely, to raise them to higher state of happiness than now they enjoyed. Eve being caught by this subtle device, began to believe this Serpent (who thus proves himself a Lyar and a Murderer from the beginning ) and to d • believe God, and to doubt the truth of his threatening and commination, who Gen. 2.17 had told Adam, Of that Tree thou shalt not eat, for in the day thou eatest thereof thou shalt surely die. Ev • being thus won upon by the D • vils temptation, did venture to e • t of this sorbidden fruit, and dre • Adam to eat also. So that infi • elity and doubting of the truth of God's word and threatenings (t • rough the Devils insinuation) and pride and affection of an h • gher estate, seem to be the first miscarriages and sins of Adam and Eve. O the cursed Nature of pride and unbelief! How soon did these •• ns enter into the very Angels! How soon did they undo our first Parents!

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

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

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

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

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

4. Man being not created at first immutably Holy, but defectible, and sin being only a defect, a person that was mutable and defectibly Holy, as Adam was, might fall into sin. 'Twas no strange thing that Man should be created defectible, and being a defectible and mutable Creature that he should fall. It was most congruous that God having made such a Creature as Man (furnished with such powers, and capable of being governed by a Law, and of being moved by promises and threats) should for some time hold him in a state of trial, unconfirmed, that it might be seen how he would behave himself towards his Creator, and that he should be rewardable, or punishable accordingly, in a state that should be everlasting and unchangeable. But if any shall further inquire into the manner of this first defection, 'tis most probable there was in the instant of temptation a suspension of the understanding 's Act (not only as previous to the sin, but as a part of it) and thereupon a sudden precipitation of Will, as Estius determines. But let us not too curiously inquire into this matter. 'It is wholesome counsel that one gives, that we should labor rather to get sin out of our Souls, than trouble ourselves how it came in. For as a man that falls into a deep Ditch or Pond ('tis Austin 's similitude) does not lie there considering how he fell in, but labors speedily to get out; so it should be with us in this case.

4. Let us consider what were the sad effects and consequents of this sin and breach of God's Covenant. First, Upon our first Parents. Secondly, Upon us their Posterity.

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

2. They became depraved and corrupted, inclined to evil, and indisposed to good.

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

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

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

3. His Dominion over the Creatures was much impaired.

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

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

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

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

3. Instead of Original Righteousness a corrupt disposition and vitiosity of Nature was imparted to all their Posterity descending from them by ordinary Generation. The Soul is now propense to evil, because it wants that rectitude that should regulate it. As sickness, besides the depriving us of health, affects our bodies with corrupt humors. Mr. Cotton on Eccles. 11 Vers. 5, holds that God forms the Soul of man of the Spirituous part of the seed of the Parents, and so Original corruption is naturally propagated from the Parents to the Children. This corrupt disposition is called, The old Man. Rom. 6.6. The sin dwelling with us. Rom. 7.17. It is called Flesh as opposite to grace. Rom. 7.18. The Law of the Members. Rom. 7.23. Body of sin. Rom. 6.6. The body of death. Rom. 7.24. Lastly, A man's own lust, James 1.14. In which place by the next words following 'tis plainly distingui • hed from actual sin, as being expr • sly affirmed to be the procreant cause of it. So that by this Original corruption all our Faculties are depraved.

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

These are some of the sad Consequents of Adams First transgression.

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

5. We are hereby rendered utter unable to help ourselves, Rom. 5.6. The Law exacts perfect and perpetual obedience under a curse. Gal. 3.10. Cursed is everyone that continueth not in all things which are written in the Book of the Law to do them. Now here observe Two things.

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

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

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

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

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

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

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

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

1. 'It is called Regeneration, Tit. 3.5. Joh. 3.3, 5.

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

3. A new Creation, and God's own Workmanship, Eph. 2.10. By all which it may appear that though man's misery be from himself, yet his help is only from the free grace of God.

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

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

2. We should take heed of imitating our first Parents in their disobedience and Apostasy. Pride undid them, and undid the Angels that fell; let us take heed of falling into the condemnation of the Devils, 1 Tim. 3.6. Therefore our blessed Savior who came to undo the works of the Devil, comes in the lowest humility imaginable, even in the form of a Servant.

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

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

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

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

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

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

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

In treating of this Covenant that I may proceed more methodically, I shall

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

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

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

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

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

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

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

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

In the Covenant of Works there was indeed an act of Faith required, viz. that God would give the blessed life promised upon man's performance of his duty and obedience, but it was not such a Faith as is required in the Covenant of Grace, which is the receiving and apprehending and trusting our Souls on the righteousness which is wrought for us by the active and passive obedience of Christ. The • ovenant of Grace also requires Works. For the Grace of God that bringeth Salvation teacheth us to deny all ungodliness and worldly lusts, and to live Righteously, Soberly and Godlily in this present world, &c. And Christ gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, Zeal us of good works, Tit. 2.11, 12, 14. But it doth not require works from the same principle that the Covenant of Works does. That requires works to be performed by our own strength and ability received at our creation, whereby we were sufficiently enabled to do the things required of us. But the Covenant of Grace requires works to be done by the assistance of the Spirit of Christ. Phi • . 4.13. I can do all things (says the Apostle) through Christ that strengtheneth me. Therefore the obedience of the Gospel is called the obedience of Faith. Rom. 16.26. as following Faith and springing from it. Repentance and Faith are not so in man's power now as Obedience was under the Covenant of Works. And secondly, it doth not require works for the same end. For the Covenant of Works requires works as the way and means of our standing right before God. But the Covenant of Grace doth not require works as the matter of our Righteousness and Justification before God, but that thereby we should glorify God in this World, be fitted for Heaven, and should evidence and testify our renewed nature.

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

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

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

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

1. The Covenant of Grace was for substance one and the same in all ages of the Church, though diversely administered before, and after the coming of Christ. From Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to David, and so on from David to Christ, and from Christ to the end of the World, the Covenant of Grace hath been one and the same, without change or alteration. Yet it was administered in a different manner under the Old and New Testament and thence it had the denomination of Old and New Covenant. Yet both did agree in many things, As

1. They both lead to one and the same Mediator, by and through whom the blessings promised are to be expected; Christ at his Resurrection raised up (together with himself) many of the Saints who died under the former Covenant as we read, Mat. 27.52. Whereby he shown that the benefit of his Mediation, Death and Resurrection did belong to them under the old Covenant as well as to us under the new. But some will perhaps say that Christ is called the Mediator of the New Testament. Heb. 9.15. Answ. He is so in respect of actual and personal confirmation of it by his own blood, which was not done in the old Covenant. But he was Mediator of the old Covenant as may appear by the types that did prefigure him, and in respect of the virtue and efficacy of his blood which was to be shed, which did take away the sins committed under the old Covenant as to them that truly believed in him. Hereunto agrees that in Heb. 13.8. Jesus Christ the same yesterday, and today, and forever, that is, as to the virtue of his death.

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

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

4. They both propound the same Salvation. God would not have called himself the God of Abraham, Isaac and Jacob if they had not been saved. Neither would the place of Rest ha • e been called Abraham's bosom, if Abraham himself had not had part in that place of Rest. But some will object, Heb. 8.8 9. Where 'tis said, the New Covenant is not as the Old. I answer, We must distinguish betwixt the substance of the Covenant and the manner of its dispensation. In respect of the dispensation, the new is not as the old though it be as to substance. As Rebecca veiled, and unveiled was the same woman, and yet not the same. The same in person, not the same in habit and attire. That which brought the blessing to Abraham was this, that he believed on that seed, which was to spring from him, looking for Righteousness and Life by him. So then the old Covenant spoken of in the old testament and the new, which is now published in the Gospel, are for substance one and the same without any essential difference between them. But though they thus agreed, yet in many things they differed. As particularly.

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

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

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

4. A more servile spirit acted in those who were under the old Administration they being drawn generally more by the terrors of the Law, than by the promises of Grace.

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

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

7. They differ in respect of their Sacraments. Circumcision and the Passover which were the chief Sacraments under the old Administration were bloody Sacraments, for Christ's blood was then to be shed. But under the new, our Sacraments are unbloody, for Christ's blood is shed.

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

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

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

• 1. That He will be our God, Heb. 8.10. And that is a very large, and comprehensive promise
• 2. That He will forgive all our sins. And therefore when God shown mercy to his people of Israel, He is said to have remembered his Covenant, Exod. 2.24. And the Saints of old did use in their approaches to God to plead this Covenant and to ground their Faith and Hope on it. Psal. 74.20. Jer. 14.21.
• 3. That He will renew and sanctify our natures, and write his Law upon our hearts.
• 4. That He will put his fear into our hearts that we shall not depart from him. Jer. 32.40. and so will preserve us by his grace and power from total and final Apostasy.
• 5. That no outward thing that He sees good for us, shall be wanting to us.
• 6. That He will give us Eternal glory in the other life.

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

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

3. As ever we expect to enjoy the privileges and benefits of the Covenant of Grace, let us make conscience to perform the conditions therein required, which are these.

1. Repentance, which is a Grace necessary to prepare us to receive Christ.

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

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

SECT. I. Of the Titles of the Mediator.

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

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

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

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

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

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

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

Thus Christ is an All sufficient Savior, able to save to the uttermost. Heb. 7.25. able to save both soul and body and that forever, Heb. 5.9. He is the author of eternal Salvation to all that obey him. And therefore Ephes. 5.23. He is styled the Savior of his mystical body.

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

• The Father saves by the Son.
• The Son by paying the price of our Ransom and Redemption.
• The Holy Ghost by persuading the heart savingly to close with Christ for the obtaining this Salvation.

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

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

The second Title of our Savior is Christ, which signifies anointed, now He was anointed by the Spirit of God to three Offices.

To be our

• Prophet.
• Priest.
• King.

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

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

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

In the Old Testament three sorts of persons were anointed, Kings, Priests, and Prophets. To these three Offices was Jesus anointed, and took them all on him for our benefit. For a threefold misery lay upon men that were to be saved; 1. Ignorance and blindness of mind. 2. Guilt, which we were not able to satisfy for. 3. Depravation, and corruption of nature, Bondage and Captivity to Sin and Satan, which we were not able to free ourselves from. Suitable to these three necessities, Christ is Anointed to a Threefold Office, of Prophet, Priest, and King: He was a Prophet to teach us, a Priest to make Atonement for us, and a King to govern us, and defend us. Of these his Three Offices I shall speak in order.

1. He took on him the Office of a Prophet. Anointing with Oil was a Ceremony used in the Old Testament, whereby three sorts of persons, viz. Prophets, Priests, and Kings were inaugurated into their Office. And their Unction signified, 1. Their call to their Office. 2. A collation of gifts to fit them for their Office.

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

His teaching was of Two sorts,

• Outward.
• Inward.

For his Out-ward teaching.

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

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

Here let us observe.

• 1. The Matter he taught which (in general) was what he had heard and received of his Father. John 7.16. My Doctrine is not mine but his that sent me. Joh. 17.8. For I have given unto them the words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. In particular he taught both Law and Gospel.
• The Law he vindicated from the corrupt glosses of the Pharisees, who placed the observance of it in outward acts. But he shows that the Law forbids not only outward acts but in-ward lusts also. And besides the Law, he preached also the Gospel; as you may see, Joh. 6.40. And this is the will of him that sent me, that everyone that seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. And John 3.16. God so loved the World that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
• 2. Let us observe also the places where he taught.
  • 1. In the Synagogues, Mark 6.2.
  • 2. In the Temple, Matth. 26.55.
  • 3. In the Cities and Villages, Mark 6.6. Luke 8.1.
  • 4. By the Sea-side, and out of a Ship, Mark 4.1. Matth. 8.2.
  • 5. In Houses and Streets, &c. John 13. & Chap. 14. Chap. 15. & Chap. 16. Luke 13.26.
  • 6. On the Mount, Matth. 5. & Chap. 6. & Chap. 7.
• 3. Let us observe the manner of his teaching which was frequently by Parables and Similitudes; and he spake with Authority.
• 4. Let us observe how he confirmed his Doctrine with sundry Miracles, which were real, plain, open, and visible to Multitudes of Spectators, and Witnesses, Matth. 11.4, 5.

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

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

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

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

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

2. We should pray to Christ that he would please to teach us inwardly by his holy Spirit.

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

2. Christ was a Priest.

There are Two parts of his Priest-hood

• Oblation.
• Intercession.

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

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

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

1. Oblation to offer up Sacrifice.

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

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

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

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

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

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

From all that hath been said we should learn these lessons.

1. That Christ's active and passive obedience is of sufficient value, worth and merit, to satisfy God's Justice for all our sins. For in that he voluntarily took on him our human nature, and so voluntarily put himself under the obligation of the Law, his very active obedience becomes meritorious.

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

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

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

5. This should teach us to have a great care of our precious souls. The great price paid to ransom them should teach us their worth. We are wont to be exceeding careful to keep things that cost dear. Never anything cost more than the soul.

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

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

8. From the consideration of Christ's intercession and the constancy and prevalency of it, we should encourage ourselves to go to God in and through him for help in all our needs. He is a powerful advocate.

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

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

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

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

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

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

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

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

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

2. The World, with its baits and allurements.

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

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

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

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

6. By supporting those that truly believe in him in all their afflictions here.

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

And thus much of the several ways whereby our Savior executes his Kingly Office.

Now as to the quality of his Kingdom, we are to know, it is not of this World, it is a Spiritual Kingdom. John 18.36. Jesus answered, My Kingdom is not of this World: if my Kingdom were of this World, then would my Servants fight, that I should not be delivered to the Jews: But now is my Kingdom not from hence. Rom. 14.17. For the Kingdom of God is not meat and drink; but righteousness, and peace, and j • y in the Holy Ghost. In the Kingdom of Christ,

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

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

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

4. The Privileges are Spiritual. Justification, Adoption, Sanctification, Glorification.

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

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

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

2. This may show us the blessedness of those that are his Subjects. They are under a powerful Protector.

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

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

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

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

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

This I shall further explain by these particulars following.

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

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

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

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

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

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

2. This may show us that the more worthy the Person of Christ was before he suffered, the greater was his condescension in stooping to such great and unworthy sufferings for our sakes.

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

I come now t • Christ's fourth Title. Our Lord.

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

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

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

Christ as God hath a supreme universal dominion over the Worlp. So Thomas acknowledges in those words, John 20.28. My Lord and my God. But Christ as Mediator has some kind of dominion or Lordship bestowed on him, and given unto him. And in this sense the Apostle says, Acts 2.36. He was made both Lord and Christ. And one branch of this his dominion, was his power on earth to forgive sins, Mat. 9.2, 6. He said therefore to the sick of the Palsy thy sins are forgiven thee, that they might know that the • on of Man had power on earth to forgive sins. And another is the right of Judicature, or Judging the World committed to him, Joh. 5.22. The Father hath committed all Judgment to the Son, and hath given him authority to execute Judgment because he is the Son of Man. He will Judge the World by that man whom he hath ordained, Acts 17.31. But let us further consider by what right Christ is Lord.

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

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

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

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

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

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

The improvement we should make of this Doctrine is in short this. We should seriously consider whether we do indeed take Christ for our Lord as well as for our Savior. Many do like Christ's Saviourship well enough, but do not like his Sovereignty. They will not have him rule over them. But let us often think by how many Titles Christ is our Lord [by right of Creation, Sustentation, Redemption and Covenant ] that so we may stir up our hearts to own him as our Lord, and humbly to submit to him and to pay him the Homage we owe unto him, and heartily, cheerfully, diligently and constantly to obey him even to our lives end.

SECT. II. Of the Person of Christ.

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

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

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

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

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

5. He took an human Soul as well as an human Body. For he increased in wisdom and stature, Luke 2.52. In the one, in respect of his body, in the other, in respect of his Soul. He, whose knowledge did increase with his years, must have a Subject proper for it, which is no other than an human Soul. This was the Seat of his finite understanding, and directed will, distinct from the will of his Father, and consequently of his Divine nature as may appear by that, Luke 22.42. Not my Will, but thine be done.

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

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

SECT. III. How our Savior became Man?

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

1. He was not conceived in her by the help of Man, but by the power of the Holy Ghost. Her womb was the Bride Chamber where the Holy Ghost did knit this indissoluble knot between the Deity of the Son of God and our human nature. Joseph was only Christ's legal Father, his Foster-Father, Luke 3.23. Being as was supposed the Son of Joseph. This conception therefore was wrought by the Holy Ghost. He immediately and miraculously enabled the Virgin Mary to conceive our Savior, Luke 1.35. And the Angel said unto her, the Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore that holy thing which shall be born of thee, shall be called the Son of God. The Holy Ghost did not perform any proper act of Generation, (such as is the foundation of paternity ) but framed the human nature of Christ of the substance of the Virgin.

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

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

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

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

2. The Messias was to be of the house and lineage of David. Of whom the Apostle says, Acts 2.30. that he being a Prophet, knew that God had sworn with an oath to him, that of the fruit of his loins according to the flesh, he would raise up Christ to sit on his Throne. And it is from many places of Scripture evident and certain, that Mary and so Christ did lineally descend from David.

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

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

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

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

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

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

2. That he might make his obedience and sufferings in the h • mane Nature of infinite value and merit. This One-man, this God-man was more worthy then all the men of the World put together. Th • human Nature of Christ being Personally united to the God-head, is of more worth than all the Race of mankind. So that Christ's obedience and sufferings do make a full satisfaction to God for all the dishonor done him by our sins.

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

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

2. To repair his Image in us.

3. To subdue sin in us.

4. To conquer Satan for us.

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

6. To conquer Death and raise our bodies to a glorious Immortality.

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

1. Mans Nature had sinned; therefore it was requisite man's Nature should suffer. It seems fit and requisite in respect of the justice of God, that the same Nature should be punished which had offended.

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

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

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

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

SECT. IV. Of our Savior's Life.

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

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

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

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

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

3. This done, Joseph and Mary return with Jesus to Bethlehem, and there continue for some time. For about Two Years after our Savior's Birth, the Magi or Arabian Astronomers who had in their own Country, at our Savior's Birth, seen a strange Star, or extraordinary brightness over Judea, and understanding either by some Old Prophesy, or New Revelation from God, that it signified the Birth of the Messias promised to the Jews, they being moved by the Spirit, come to Jerusalem to inquire after the place where this New King should be born. They are told by Herod, and the Priests that the Birth-place of the Messias was to be at Bethlehem. Herod bids them go, and inquire for him, and when they had found him, bring him word. They come to Bethlehem, and there finding him do homage to him, and present him with gifts. This done, being warned of God not to go back to Herod, they return into their own Country another way, Matth. 2. from 1. to 13.

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

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

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

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

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

1. He is Baptiz'd by John in Jordan, and witnessed from Heaven to be the Eternal Son of God, and a Second Testimony by John given of him, Mat. 3. from the 13. to the 18. Mark 1. from 9. to 12. Joh. 1. from 15. to the 19. Luke 3. from 21. to 24.

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

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

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

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

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

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

The Third Part of our Savior's life from the first Passover after his Baptism to the Second, wherein are comprehended the Acts of the first entire Year of his public Ministry.

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

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

3. He institutes Baptism appointing his Disciples to Baptize, which they accordingly perform; John in the mean time Baptizeth in Aenon, John 4.1, 2.

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

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

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

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

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

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

10. He t • acheth in the Synagogue at Nazareth out of Isaiah. 61. that he himself is the promised Messiah; and showeth by the instances of what was wrought by Elias for the Widow of Sarepta; and by Eliseus for Naaman the Syrian, that God's favors are free and gratuitous, and therefore he might bestow them where he pleased, giving that for a reason why he did no Miracle there. They being angry with him endeavor to cast him headlong from the brow of a H ll, but he passing through the midst of them, escaped their hands, Luke 4. from 16. to 31.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. He propounds the eight Beatitudes.

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

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

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

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

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

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

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

9. He gives them a Caveat to beware of false Prophets, teaching them how to discern them.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

23. He teaches now at Nazareth his Country, where he is despised, Mark 6. from 1. to 7. Mat. 13. from 54. to 59.

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

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

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

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

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

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

30. The People are so affected with this Miracle that they would forthwith have made him King, but he withdraws himself to avoid it, and sends his Disciples to Sea; in the mean time retires himself to the Mountain to pray; then he cometh to his Disciples (they being in a great Tempest) walking on the Sea; Peter desires leave from him that he may come to him on the water, which being granted, Peter being afraid beginneth to sink, but is saved by him. He stilleth the Tempest whereby he is acknowledged to be the Son of God: He comes again into the Land of Genezareth, and heals many sick persons, John 6. from 14. to 22. Mark 6. from 45. to 57. Mat. 14. from 22. to 37.

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

The fifth part of our Savior's life, from the third Passover after his Baptism, to the fourth, containing the Acts of the third year of his public Ministry. In which we have these particulars.

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

2. Certain Scribes and Pharisees come thither to him from Jerusalem, and quarrel with him because his Disciples did eat with unwashen hands. He reproves their Hypocrisy and Transgressing of God's Commandments through their Traditions, instancing in the Fifth Commandment. Then he showeth what it is that truly defileth a man, viz. that which cometh from within, out of the heart, Mat. 15. from 1. to 21. Mark 7. from 1. to 24.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

17. But after some days he setteth forth privately with his own Disciples for Jerusalem, journeying thitherward through Samaria, the Samaritans refuse him lodging; James and John desire they may call for fire from Heaven upon them, but are rebuked by him for it, John 7.10. Luke 9. from 51. to 57.

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

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

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

21. Early in the morning he teacheth in the Temple, whither they bring to him a woman taken in Adultery, he frustrates their intention against him, and dismisses the woman with a serious admonition. He teacheth that himself is the light of the World: He defends himself against the Pharisees by his own and his Fathers testimony: He tells the Jews they shall hereafter seek him in vain and shall die in their sins if they believe not in him: He declareth who he is, and by whom he is sent: He promiseth those that believe in him knowledge of the truth, and freedom from the Servitude and Slavery of sin: He proveth that the unbelieving Jews wrongfully boasted that they were Abraham 's and God's Children, they being Children of the Devil, because they fulfilled his lusts: He reproves their unbelief, for which they slander him as a Samaritan, who hath a Devil. This calumny he confuteth, and testifieth that Abraham saw his day, and that he was before Abraham; at this they would have stoned him, but he secretly conveyed himself from their fury, John. 8. whole Chapter.

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

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

24. The Seventy Disciples return, and joyfully relate what they had performed, whom he teacheth to be humble, and wherein they ought most to rejoice. He giveth thanks to his Father who hath hid Mysteries of Salvation from the wise of the World, and hath revealed them to despised little ones. He showeth from whom saving knowledge cometh. He declareth them happy whose eyes have seen the Messiah in the flesh, whom many Prophets and Kings desired to see, and saw not, Luke 10. from 17. to 25.

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

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

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

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

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

30. He testifies that no other sign shall be given to those unbelieving Jews, than that signified by Jonah 's rising out of the Whales belly, that is, the wonder of his Resurrection. He opposeth to their stifneckedness the example of the Queen of the South, and the men of Nineveh: He teacheth by the similitude of a Candle, that the light of the Gospel must not be hid. He shows why that generation continued so blind, namely, because the eye of their mind was darkened, Luke 11. from 29. to 37.

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

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

33. He refuseth to arbitrate a difference about an Inheritance between two Brethren; and upon that occasion he dehorts them from covetousness by the Parable of a rich man, who would needs build his Barns bigger. He dissuades them from being over-careful and solicitous about earthly things; and by the example of the Ravens and Lilies he shows that the care of this life should be committed unto God; and that his Kingdom and the Righteousness thereof should be sought in the first place: He exhorts to give Alms, and so to deposit their riches in God's hand, and to lay up Treasure in Heaven: To watch for his coming (the time of which is uncertain, like the coming of a Thief in the Night.) And if they approve themselves vigilant Servants, they shall be rewarded. He shows that his Ministers are diligently to look to their charge, which if they do, they shall be highly recompensed; but if they prove slothful, negligent, and tyrannize over their fellow Servants, they shall be severely punished. He forewarns them of persecution and trouble. He shows them that he himself came to suffer, and to bring fire on Earth. He exhorts the People to discern, take notice of, and improve the season of grace, and merciful visitation afforded to them; for it is a dreadful thing to die without reconciliation with God, Luke 12. from 13. to the end.

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

35. He healeth a Woman on the Sabbath day, that had been bowed together Eighteen Years, and justifieth the same against the Ruler of the Synagogue. He compares his Kingdom to a Grain of Mustard-seed and Leaven, showing thereby the power of his word, and spreading Nature of his Evangelical Doctrine, Luk. 13. frō 10. to 22.

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

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

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

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

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

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

42. The Pharisees murmur that he coversed with sinners. Hereupon he shows God's tender care of the recovery of lost sinners by three eminent Parables; First, Of the lost Sheep. Secondly, Of the lost Groat. Thirdly, Of the lost Son, Luke 15. whole Chapter.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

60. The Chief Priests and Pharisees call a Council, and consult upon the matter. Caiaphas unwittingly prophesies of the fruit of Christ's death: Here they conclude he shall be put to death, but to avoid their fury for the present, he withdrew himself privately unto Ephraim, John 11. from 47. to 55.

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

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

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

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

65. Certain Religious Greeks desire to see him. They speak to Philip about it. Being brought into his presence, he speaks to them of his death, and the fruit of it by the Parable or Similitude of a grain of Wheat, which is not lost when it is sown, but springeth up with increase. He showeth that all that will be his Disciples must follow him in suffering, and not think their life to dear to lay down for him. He prays unto his Father, and is answered by Thunder, and with it a voice from Heaven, he tells them that that voice came not for his sake alone to comfort him, but to testify to them that he was the true Messias. He goes on to declare the glorious fruits of his death, as particularly the delivering the World from the usurping power of Satan, and the drawing all sorts of persons to believe on him after he hath been lifted up on the Cross. He shows that his suffering death in his state of Humiliation, and yet abiding forever in his state of Exaltation may well stand together. He exhorts them to walk in the light whilst they have it, testifying that he himself is the light of the World. The consequent of this was that though the Jews generally continued blinded and hardened (as was fore-told by Isaiah ) yet some of the Rulers believed in him, but durst not openly confess him. In fine, he shows the benefits of Faith and mischiefs of Unbelief, John 12. from 20. to the end.

66. Having thus spent the day, at night he goes with his Apostles to lodge at Bethany, Mat. 21.17. Mark 11.11.

67. Next morning (viz. Monday ) he sets forth with them for Jerusalem again, and cursed the barren Fig-tree by the way, and then goes to the Temple, and teaches there, and at night returns with his company to Bethany again, Mat. 21.18, 19. Mark 11. from 12. to 15. Luke 21.37, 38.

68. Next morning, (viz. Tuseday ) coming again with his Apostles to the City, in the way they observed that the Fig-tree, (which the day before he had cursed) was now quite withered. Hereupon he discourses of the power of Faith in prayer, and exhorts them to forgive such as have done them any wrong, Mark 11. from 20. to 27. Mat. 21. from 20. to 23.

69. He goes again to the Temple, and teacheth there. The Chief Priests and Scribes ask him by what authority he did these things. He answers them by propounding to them a question concerning the Baptism of John. He convinceth them of their disobedience by the Parable of the two Sons; and shows them that Publicans and Harlots embrace the Gospel before them, for all their fair profession. He threatens their ruin by the Parable of a Lord of a Vineyard, whose Servants and Son were abused, and slain by the Husbandmen. By the Parable of the Marriage of the Kings Son, to which the guests invited refused to come, and therefore others were invited in their stead, (among which one appeared without a Wedding Garment, &c.) He declares the rejection of the Jews, the calling of the Gentiles, and shows that some do join themselves to the Church in Hypocrisy, Mark 11. from 27. to 34. Mat. 21. from 23. to the end. Mark 12. from 1. to 13. Luke. 20. from 1. to 20. Mat. 22. from 1. to 15.

70. He gives an answer to the question of the Pharisees and Herodians whether they might pay tribute to Caesar or no. Then he answers the question of the Sadducees concerning a Woman that had seven Husbands, and proves to them the Resurrection of the Dead. He answers a Doctor of the Law, demanding of him which is the great Commandment, and tells him he is not far from the Kingdom of God. He then propounds a question to the Pharisees how the Messiah could be David's Son, whom David himself calls Lord; but they could not answer him, Mat. 22. from 15. to the end. Mark 12. from 13. to 28. Luke 20. from 20. to 45.

71. He now begins a severe commination against the Scribes and Pharisees, exhorting his hearers to follow what they should rightly teach them out of Moses and the Prophets; but not their example and works. He describes their Hypocrisy and Ambition in making broad their Phylacteries and fringes of their Garments, in loving salutations in public places, and to be called Rabbi. He admonishes his hearers to take heed thereof and to study Humility. He denounceth eight woes against the Scribes and Pharisees, 1. Because they shut Heaven against men. 2. Devoured Widows houses. 3. Made bad Proselytes. 4. Taught perversely to swear by the Temple, Altar and Heaven. 5. Tythed small matters, and neglected the weightier matters of the Law. 6. Made clean the outside, but not the heart. 7. Were like whited Sepulchers. 8. Repaired the Sepulchers of the old Prophets, and sought to kill the new. Then complaining of the stiff-neckedness of the City of Jerusalem. He foretells her destruction, Mat. 23. whole Chapter. Mark 12. from 38. to 41. Luke 20. from 45. to 48.

72. He commendeth the poor Widows gift of two mites, which she cast into the Treasury of the Temple, Mark 12. from 41. to the end. Luke 21. from 1. to 5.

73. Going now out of the Temple (into which he never entered again) he foretells the destruction thereof; Being come to Mount Olivet, he foretells the grievous calamities that should befall the Jews, before the Temple, and Cities destruction; and gives them Signs that should sometime before precede it, as the arising of false Christ's; Wars, and rumors of Wars; Famines, and Pestilence, and Earthquakes, and fearful sights and signs from Heaven: Great persecutions against those that professed him: The arising of many false Prophets and Heretical teachers: The spreading of the Gospel among all the chief and principal Nations in those parts of the World: Then he gives them signs that should immediately precede it. Namely, the begirting the City by the Roman Army, at which time the Prophecy of Daniel should be fulfilled: The arising of false Christ's and false Prophets, that should be so cunning that they should deceive (if it were possible) the very Elect. He now comes to describe the destruction itself, which he sets forth as the destruction of the whole World, of which it was to be a Type. For the precise time when this destruction should be, he tells them they must not expect to have it revealed to them, it being hid from men and Angels, yea, and from himself also as man. Yet two things he acquaints them with. 1. That this Judgment would come suddenly, and unexpectedly on the Jews, as destruction did on the old World. 2. That the Providence of God would much appear in the rescuing of some out of that calamity, in which others will fall. He exhorts them to watch and pray that they may be accounted worthy to escape those calamities, by the Parable of good servants, expecting the coming of their Master, and because the time of his coming is uncertain, he presseth them again to a diligent watchfulness by the Parable of an Housholder, watching against the coming of a Thief, Mat. 24. whole Chapter, Mark 13. whole Chapter, Luke 21. from 5. to 37.

74. By the Parable of five wise and five foolish Virgins, he again exhorts them to watchfulness against his coming; and by the Parable of Servants which had each of them received Talents from their Lord to trade withal, he exhorteth to a faithful improvement of the gifts which God had given to everyone. Then he comes to describe his last coming to Judgment, and how he will distinguish his • heep from the Goats, and give and execute Sentence upon them both, Mat. 25. whole Chapter.

75. Having thus Preached his Prophetick Sermon on Mount Olivet, he comes to Bethany and suppeth there; Rising from Supper, he girded himself and washed his Disciples feet. Peter at first refused to admit of it, but afterward suffered it. He teacheth them hereby his spiritual washing of them, and exhorts them to imitate this example of his Humility, and to be serviceable one to another. He complains of, and detects the Traitor Judas, whom he discovereth to John by giving him a sop: After which the Devil entered into him, and he went forth. Our Savior comforts himself against his near approaching death with this consideration, that God should be glorified thereby. He exhorts his Disciples to mutual Love. Peter promises he will lay down his life for him; but Christ telleth him he will deny him thrice, John 13. whole Chapter.

76. Wednesday. On this day the Chief Priest and Elders met in Caiaphas 's House, and hold the second Council how they might take Jesus and put him to death. Whilst they were thus consulting, Judas comes to them, and offers to betray him to them. They bargain with him for thirty pieces of silver to do it; which he having accepted, returns to his Master at Bethany, Mat. 26. from 1. to 6. and from 14. to 17. Mark 14.1, 2. and 10, 11. Luke 22. from 1. to 7.

77. Thursday. Our Savior now sendeth Peter and John to Jerusalem to prepare the Passover for him and his Disciples, and directs them by a special token to follow a man that would lead them to a great Chamber ready furnished; which they accordingly do, and having provided all things for the present Supper, return to him again, Matth. 26. from 17. to 20. Mark 14. from 12. to 17. Luke 22. from 7 to 14.

78. Being now ready to go with his Apostles to eat the Passover (which he was to eat that night) he comforts them concerning his going away from them to the Father, seeing he went to prepare Mansions for them at his Fathers house. He declares to Thomas that he is the way, the truth and the life; and to Philip that he that seeth him seeth the Father. He promiseth his Apostles that they should do great Miracles, and obtain what they shall pray for in his name. That they shall receive the Comforter, the H • lie Ghost, and not be left Orphans. He exhorts them to love him and keep his Commandments, promising his, and his Fathers abode with them, and that the Holy Ghost should bring all things necessary to their remembrance. He leaveth his peace with them, and declareth that they ought to rejoice, because he goeth to the Father. He showeth his willingness to obey his Father, even in suffering. Then arising he goeth forth with them to Jerusalem, John 14. whole Chapter.

The sixth part of our Savior's life comprehends what he did and suffered at the fourth Passover after his Baptism, at which He our Passover was Sacrificed for us, 1 Cor. 5.7. And here we have these observables.

1. Thursday evening he cometh with his Company to the place prepared for him, and there eats the Passover with them. He tells them there was one at the Table with him that would betray him. He institutes the Sacrament of his Supper. They conclude with an Hymn, Luke 22. from 14. to 24. Mat. 26. from 20. to 31. Mark 14. from 17. to 27.

2. He warneth Peter of the approach of his Trial, and that he should that very night before the Morning-Cock crew, deny him thrice. He acquaints his other Apostles with his own and their approaching troubles, Luke 22. from 31. to 39.

3. Before their departure from the place where they had eaten the Passover, he gives them his farewell exhortations, contained in the fifteenth and sixteenth Chapters of John, where he compares himself to a Vine and his Disciples to branches, which abiding in him will be fruitful. He testifieth his singular love to them, and exhorts them to keep his Commandments, and to love one another. He shows the greatness of his love to them, in that he is willing to lay down his life for them, and calleth them his friends and chosen ones. He comforts them against the hatred of the world by many arguments. He showeth them that all manner of excuse is taken from the Jews, who have both heard his Doctrine and seen his Miracles. He declareth that the Holy Ghost shall testify of him, and make his Person and Doctrine to be acknowledged in the World; and they themselves should bear witness concerning him. He fortelleth them they shall be persecuted, and must expect to meet with Excommunication and Martyrdom. He comforts them with the promise of the Holy Ghost, who shall convince the World of Sin, Righteousness, and Judgment, and shall lead them into all truth, and shall glorify him, and shall in all things so accord with him, that he shall evidence he hath his message from him. He declares he shall shortly be taken from them, but shall be seen again by them for a little while; so that their Sorrows shall quickly be turned into joy. He tells that when the Comforter is come they shall be more fully illuminated and not puzzled with doubts as now they were. He promises that their prayers shall be heard that are put up in his name, and for their encouragement he assures them not only of his own intercession, but his Fathers love, he declares plainly to them his leaving the World, and going to his Father. His Disciples hereupon are confirmed in their belief in him. He forewarns them they should be scattered and fly from him; yet his Fathers presence would be with him. He promises them, that trusting in him, they should have peace, and bids them be of good cheer: for he had overcome the World for them, John 15. whole Chapter. Joh. 16. whole Chapter.

4. He now pours out a most Divine and Heavenly Prayer unto the Father, wherein he prays. 1. For himself, that the Father would now glorify him, (having thus far finished his work) that he may give eternal life to those that know him and believe on him. 2. For his Apostles, that the Father would keep them in unity of love, and would preserve them from the evil of the world, and Sanctify and fit them more and more for the great work of Preaching the Gospel. 3. For all that shall believe on him, through their word, that they may be one here, and eternally glorified with him in his Kingdom hereafter, John 17. whole Chapter.

5. Having ended his Prayer, he went with the eleven towards the Garden of Gethsemane, at the foot of Olivet, John 18.1. Luke 22.39.

6. Judas as it seems slip'd away when they rose from Supper, and went to his Complices in the City, who were ready to execute their wicked design. As our Savior goes along with his Disciples towards the Garden, he tells them they will be offended at his sufferings that night, and like Sheep will be scattered, when they shall see him the Shepherd smitten. Yet notwithstanding he intended to meet them again in Galilee. He foretells Peter again of his fall that night, which Peter seems to abhor, Mat. 26. from 31. to 36. Mark 14. from 27. to 32.

7. Being come to the Garden, he leaves eight of his Disciples behind, and takes only Peter, James and John with him, and charging them to watch and pray, he falls prostrate on his face, and prayeth to his Father, that, if he were willing, that Cup might pass from him. An Angel from Heaven is sent to strengthen him: He comes to his Disciples, and finds them sleeping, and reproves them for it, and exhorts them again to watch and pray. He goes a second time and prays more earnestly, being in an Agony, so that his sweat was as it were great drops of blood: Returning to his Disciples he finds them asleep again. He went away a third time and prayed to the same effect as before, and coming to his Disciples, found them asleep again; then he bids them sleep on; for he that would betray him, was at hand, Mat. 26. from 36. to 47. Mark 14. from 32. to 43. Luke 22. from 39. to 47.

8. Judas immediately comes with a great band to take him, and betrays him with a kiss. At Christ's word they fall back to the Earth. He speaks to them to let his Disciples go. When they began to lay hands on him, Peter draws his sword, and lays about him, and smote off Malcus'es Ear. Christ rebukes him for his rashness, and heals the wound presently; declaring that he could have more then twelve Legions of Angels for his guard, if he would be forcibly rescued. His Disciples now fly and forsake him. He is apprehended. A young man that followed him escapes their hands, Mat. 26. from 47. to 57. Mark 14. from 43. to 53. Luke 22. from 47. to 54. John 18. from 2. to 12.

9. He is first brought before Annas, John 18. from 12. to 15.

10. Then before Caiaphas and the Sanbedrim. In the night Caiaphas examines him concerning his Doctrine and Disciples. An Officer of the High Priest strikes him with the palm of his hand. They seek false witnesses to accuse him; at last two came, who agreed not in their Testimony. The High Priest adjures him to declare whether he were the Christ; he expressly saith he is, and they shall see him sit on the right hand of God, and coming in the Clouds of Heaven. Caiaphas at this rent his Cloaths, and he and the rest of the Bench pronounced him worthy to die as a Blasphemer. Then there were vile abuses put upon him in the High Priests house by the servants and others, by spitting upon him, blindfolding of him, smiting and mocking him, John 18.15, 16, 19. And from 20. to 24. Mat. 26. from 57. to 69. Mark 14. from 53. to 66. Luke 22. verse 54.63, 64, 65.

11. Peter having got into the High Priests Hall there denies him thrice, but upon Jesus's looking upon him, he goes out and bewails it bitterly, Mat. 26. from 69. to the end. Mark 14. from 66. to the end. Luke 22. from 54. to 63. John 18. from 15. to 19. and from 25. to 28.

12. Friday Morning. The Elders and Chief Priests met together in Council again, and have Jesus brought before them. They ask him again whether he were the Messias, and the Son of God; He tells them he was; hereupon they judge him again a Blasphemer out of his own mouth, and lead him away bound to Pilate, Mat. 27.1, 2. Mark 15.1. Luke 22. from 66. to the end.

13. When they came to Pilate's Palace they would not go in, lest they should be defiled. Pilate coming forth to them, they accuse Jesus before him of three things. 1. Of perverting the Nation. 2. Of forbidding to pay Tribute to Caesar. 3. Of saying that himself was Christ a King. Our Savior makes no reply to these apparently false accusations. Pilate bids them judge him according to their own Law. They reply they had not power to put any man to death. Pilate hereupon examines him himself, and asks him whether he were the King of the Jews? Our Savior answers he was a King, but his Kingdom was not of this World: That he came into the World to bear witness to the truth. Pilate asks what is Truth? yet would not stay for an answer, but bringing Jesus out to the gate where the Jews stood, he professeth he found no fault in him. The Jews at this were more enraged, saying that he stirred up the People through all Jewry, even from Galilee to that place. Pilate hearing that he belonged to Galilee, sends him to Herod who was then in Jerusalem. Our Savior would not work any Miracle before him, nor so much as vouchsafe him a word. Hereupon Herod and his attendants abuse him, and mock him, and array him in a gorgeous Robe, and so send him back to Pilate. Upon this occasion both the Governors were made friends, Mat. 27. from 11. to 15. Luke 23. from 1. to 13. Mark 15. from 2. to 6. John 18. from 28. to 39.

14. Being brought before Pilate again, he calls the Jews, and tells them that neither he nor Herod found any fault in him, he would therefore (to gratify them) chastise him and so release him. Then it comes into his mind how he might release him without any chastisement at all. He makes therefore a motion to them to have Christ given them in honor of their Feast, and that they might be the more willing to it, he matched him with Barabbas, but they by the instigation of the Priests chose Barabbas, (though pressed three several times by Pilate to the contrary) and cry out that Jesus should be crucified. When Pilate saw that all this would not do, he orders Jesus to be soundly scourged, supposing that that lesser punishment would have pacified the rage of the Jews. The Soldiers hereupon strip him, scourge him, put a Crown of Thorns upon his Head, smite him and mock him. Pilate now shows him to the people thus cruelly used; they cry out Crucify him, Crucify him; for he made himself the Son of God. When Pilate heard that, he was more afraid, not knowing how Divine a Person Christ might be; therefore he examines him again concerning his original and parentage, but our Savior gave him not a word. Pilate at this is offended, that he would not speak to him, who had such power over him. Christ answers, he could have no power over him, except it were permitted to him of his Father. This so wrought on Pilate that he now seeks more earnestly to release him; but the Jews cried out, if thou lettest this man go, thou art not Caesar's friend; By that word he is vanquished. He sits now upon another Tribunal in open view, and has Jesus brought before him. He says to the Jews, behold your King. They scornfully reject him, saying they had no King but Caesar. Whilst he is upon the Bench, his Lady sends to him to have nothing to do with that just man. He calls for water and washes his hands before them, and declares he is innocent of the blood of this just person, and bids them look to it. They cry out, his blood be upon us, and upon our Children. Then he released Barabbas, and condemned Jesus to be Crucified. Mat. 27. from 15. to 32. Mark 15. from 6. to 21. Luke 23. from 13. to 26. John 18.39. and 40. John 19. from 1. to 17.

15. Judas repenting, brings back the money and casts it in the Temple, and so goes and hangs himself. With the Money a Potters field is bought, as was foretold by the Prophet Zacharias, Mat 27. from 3. to 11.

16. They now lead forth our Savior to Crucify him; Simon of Cyrene is forced to help him to bear his Cross. Two Thieves are led forth to be Crucified with him. A great many people follow him, and several women, lamenting him, to whom he foretells the misery that should come on them and their Children. When they were come to the place of execution, they gave him a bitter portion of wine mingled with Myrrh, which having tasted, he refused to drink. They strip him of his clothes, and lift him up on the Cross, placing him between two Malefactors. He prays, Father forgive them, they know not what they do. Pilate caused a superscription to be written in Hebrew, Greek, and Latin, This is Jesus of Nazareth King of the Jews. Not long after he was fastened to the Cross, a wonderful prodigious darkness began, and continued till three in the afternoon. The Soldiers divide his Garments, and cast lots for his seamless Coat. They that passed by reviled him. The Chief Priest and Rulers mocked him, saying he saved others, himself he cannot save. The Soldiers also did the same, off • ring him vinegar. One of the Thieves also cast the same in his Teeth, but the other rebukes him for it, and prays unto Christ to remember him when he came into his Kingdom. His Mother standing by the Cross is commended by him to Jehu's care, about three of the Clock he cries out, Eli, Eli, Lamasabacthani. The Jews scoffingly say, he calls for Elias to help him. He then said he thirsted. They that stood by gave him vinegar, which having tasted, he said it is finished, then crying with a loud voice, he said Father into thy hands I commend my Spirit, and bowing his head he gave up the Ghost. The Centurion seeing these things glorified God, saying, certainly this was a Righteous man, truly this was the Son of God. Immediately upon his death four Prodigious things ensued. 1. The rending of the Veil of the Temple. 2. An Earthquake. 3. The rending of the Rocks. 4. The graves were opened. The Centurion and people return to the City much affected. Towards the evening the Jews besought Pilate, that the legs of the Crucified persons might be broken to hasten their death, that so they might be removed, which being granted, the legs of the two Thieves were broken, but not of Jesus, being already dead, yet a Soldier with a Spear pierced his side, out of which came blood and water, Mat. 27. from 31. to 57. Mark 15. from 20. to 42. Luke 23. from 29. to 50. John 19. from 16. to 38.

17. Joseph of Arimathea begs his body of Pilate, and he and Nicodemus wrap it in fine linen, with spices, and lay it in Josephs new Sepulcher, hewn out of a Rock in a Garden. They roll a stone to the door of the Sepulcher. Mary Magdalene and other Religious women observed where his body was laid, and went, and prepared Spices and Oyntments, purposing more exactly to embalm him when the Sabbath was over. The Chief Priest desired Pilate that the Sepulcher may be secured. Hereupon a Guard is set upon it, and the Stone sealed with the public Seal, Mat. 27. from 57. to the end, Mark 15. from 42. to the end. Luke 23. from 50. to the end. John 19. from 38. to the end.

SECT. V. Of our Savior's Death and Burial.

WE have now presented you with a short view of our Savior's Life, as also with the History of his Death. Touching which, these things are further to be taken notice of.

1. That the promised Messias was to suffer according to the predictions that went before of him. Isaiah. 53.4, 5. Surely he hath born our Griefs, and carried our Sorrows, yet we did esteem him stricken, smitten of God, and afflicted. He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our Peace was upon him, and with his stripes we are healed. Mark 9.12. And he answered, and told them, how it is written of the Son of man, that he must suffer many things, and be set at naught, 1 Pet. 1.11. Searching what manner of time the Spirit of Christ, which was in them did signify, when it testistified beforehand the Sufferings of Christ and the Glory that should follow. Luke 24.26. Ought not Christ to have suffered these things and to enter into his Glory? verse 46. Thus it is written and thus it behooveth Christ to suffer, and to rise from the dead the third day. Acts 26.22, 23. Having obtained help of God, I continue unto this day witnessing both to small and great, saying none other things then those which the Prophets and Moses did say should come. That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the People, and to the Gentiles.

2. As his Sufferings in the general were foretold, so that he should Suffer Death was also particularly determined. God had in his all-wise Council determined, that his Son should die for the sins of men. The Serpent was to bruise the heel of the Woman's Seed, and the same seed, viz. Christ to bruise his head, Gen. 3.15. And Acts 4.27, 28. For of a truth against thy holy Child Jesus, whom thou hast anointed, both Herod and Pontius Pilate with the Gentiles and the People of Israel were gathered together, for to do whatsoever thy Council had determined before to be done.

3. His suffering Death was typified, 1. By the Paschal Lamb slain. 2. By the brazen Serpent lifted up, John 3.14. 3. By the daily Sacrifices, which intimated, that without the shedding the blood of the Messias there could be no remission of sins.

Let us now consider in the next place how our Savior Suffered. The ancient Creed says, He suffered under Pontius Pilate. But who was this Pilate? Pilate was a Roman, sent by Tiberius the Emperor to be Governor of Judea. About sixty years before our Savior's birth, the Jews by Pompey the Great were made tributary to the Romans. For though during the life of Hircanus the High Priest, and the Reign of Herod and his Son Archilaus, the Roman State suffered the Jews to be Governed by their own Laws and Governors, yet when Archilaus was banished by Augustus they received their Governors from the Roman Emperors, being made a part of the province of Syria. Pilate therefore was Procurator of Judea at this time, and under the President of Syria was furnished with power of Life and Death. The Chief Priests and Elders, though they condemned our Savior in their own Council as guilty of death, yet could not put him to death, the power of Life and Death being at this time out of their hands. Therefore they bring him before Pilate and vehemently accuse him before him. Pilate saw plainly that it was for envy that they thus accused him, Mat. 27.18. For when he had examined him he found no fault in him touching those things whereof they accused him. Three times did he challenge the Jews to show what evil he had done. Three times did he profess that he found no cause of death in him. His own wife sent to him this Message, Have thou nothing to do with that Just Man. And when he heard that our Savior declared himself to be the Son of God, He was then more afraid. Yet at last through the vehement clamor and importunity of the Jews, (who told him, if he spared him he was not Caesar's friend (He was prevailed upon (even against the light of his own Conscience) to condemn him to be Crucified. The Historians of those times acquaint us that this Pilate was a very vile Person. That he was a man of a high, rough and intractable Spirit; that he brought the Bucklers stamped with the picture of Caesar into Jerusalem (which was an abomination to the Jews, ) and would not for all their entreaties remove them, till commanded by Caesar. After that he Seized on the Corban or Sacred Treasury, and spent it upon an Aquaeduct; nor could all their importunate Petitions divert his intentions. When the Galileans came up to Jerusalem to worship God at his own Temple, he mingled their blood with their Sacrifies, as we read, Luke 13.1. And being a notorious wretch he was afraid of being accused at Rome, for the insolencies and rapines of his Government, and therefore to content the people, he released Barabbas unto them, and delivered Jesus to be Crucified. But though herein he acted against all principles of Honesty and Justice, yet he was an instrument of fulfilling the determinate Council of God. For the promised Messias (who was to die for our sins) was to be crucified and to suffer upon the cross. This was typified by the brazen Serpent, Numb. 21.9. and Joh. 3.14. As Moses lifted up the Serpent in the Wilderness: even so must the Son of man be lifted up: This also was Prophesied of our Savior, Psal. 22.16. They pierced my hands and feet. And Zech. 12 10. They shall look on me whom they have pierced.

Now our Savior was actually condemned and delivered up to that kind of death by Pilate, who gave sentence it should be as the Jews required; and they required he should be Crucified.

There are three things observable concerning Crucifixion.

1. 'Twas a painful death. The hands, and feet (which of all parts of the body are most nervous, and consequently most sensible ) were pierced through with nails, which caused a lingering and tormenting death.

2. 'Twas an ignominious death; and therefore among the Romans inflicted upon their Slaves and fugitives.

3. A cursed death, as 'tis written, Deut. 21.13. Cursed is everyone that hangeth on a tree. Having premised these things let us now consider what are the instructions we should learn from this Article, that our Savior was Crucified.

1. Christ hath hereby redeemed us from the curse of the Law, being made a curse for us, Gal. 3.13. that is, he hath endured that most shameful death of the Cross which was accounted accursed, and inglorious.

2. Christ hath blotted out the hand-writing of Ordinances that was against us, and taken it out of the way, nailing it to his Cross. One ancient custom (as they tell us) of Cancelling Bonds was by striking a nail through the writing. Our Savior's Crucifixion hath done this for us.

3. Seeing Christ was Crucified for us, we should in imitation thereof labor to Crucify sin in ourselves. Our old man must be Crucified, that the body of sin may be destroyed. We must remember that those that are Christ's must crucify the flesh with its affections and lusts. Gal. 5.24.

4. We should often meditate on the bitter Cup our Savior drank, and on those nails that pierced his hands and feet; that so we may be the more ready and willing to suffer for him. We should consider how he humbled himself and became obedient unto death, even the death of the Cross, teaching us thereby to humble ourselves, and with patience to bear the lowest condition for his sake; and to imitate him who for the joy that was set before him, endured the Cross, and despised the shame.

We come now to the next word in the Creed, viz. He Dyed. Our Savior was not only nailed to the Cross but died thereon. He suffered upon the Cross a dissolution, and died a true and proper death. He died for our sins according to the Scriptures, 1 Cor. 15.3. He was cut off from the Land of the Living, Isa. 53.7, 8, 10. and made his Soul (that is, his life) an offering for sin. He said, Father into thy hands I commend my Spirit, and having said so he gave up the ghost, Luke 23.26.

'It is true, Christ did voluntarily die; for he saith, no man taketh away my life from me, but I lay it down of myself, John 10.18. That is, He laid not down his life by a necessary compulsion, but by a voluntary election. He took upon him a necessity of dying for our benefit. But the Jews were the causes of his death, and by wicked bands crucified him, Acts 2.23. and slew him and hanged him on a tree, Acts 5.30. They are truly said to have done it, because by their incessant importunity they prevailed with Pilate to do it. Our Savior therefore being truly put to death and suffering a real dissolution, let us consider what union was dissolved by his death and what continued. In Christ there were two different substantial unions. One of the parts of his human nature, each to other, (in which his humanity consisted, and by which he was truly man;) the other of his natures divine and human, by which it came to pass that he was both God and Man in the same person. Now the union of the parts of his human nature was dissolved on the Cross, and a real separation made between his Soul and Body. But yet there was no disunion of either of them from his Deity. The union of the natures remained still, nor was the Soul or Body (though separated one from the other) separated from the Divinity, but still remained united unto it.

When he cried out My God, My God, why hast thou forsaken me? it intimates no more but that he was bereft of those joys and comforts from the Deity which were necessary to asswage the bitterness of his present Agony. Having thus shown that our Savior did really die. Let us now inquire why it was needful he should die. 'Twas requisite for these reasons.

1. That the new Covenant or Testament might be ratified by his blood. Where a Testament is, there must needs be the death of the Testator, Heb. 9.16.

2. That he might perform that part of his Priestly Office which required the shedding of his blood. For without shedding of blood there is no remission, Heb. 9.22. Therefore Christ our Passover must be Sacrificed for us, 1 Cor. 5.7.

3. If he would redeem us, he must give himself a ransom for us, 1 Pet. 1.18, 19. For we being enemies could not be reconciled to God but by the death of his Son, Col. 1.21. And by his death he hath destroyed him that had the power of death, that is, the Devil, Heb. 2.15. By his death was our redemption wrought, as by the price that was paid, as by the atonement which was made, as by the full satisfaction that was given, that God might be reconciled to us, who was before offended with us.

Thus we have seen what our Savior died on the Cross. And as he really died by the separation of his Soul from his Body, so his body was carried and laid up in a Sepulcher, hewn out of the Rock in which never man was before laid. This the Evangelists do sufficiently testify. Now that the Messias was to be buried was typified by Jonas, who was three days and three nights in the Whales belly. And accordingly the Son of Man was to be three days and three nights in the heart of the earth, Mat. 12.40. The Psalmist intimates as much Psal. 16.9. My flesh shall rest in hope, for thou wilt not leave my Soul in Hell, nor suffer thine holy one to see corruption, Isaiah. 53.9. He was cut off out of the land of the living. He made his Grave with the wicked and with the rich in his death, Christ being put to death, his body was by Joseph of Arimathea begged of Pilate, and by him and Nicodemus (one of their great Council) taken down and wound in fine linen with spices (as the manner of the Jews was to bury) and laid in a new Sepulcher in a Garden nigh the place of his execution, and a great stone rolled to the door of the Sepulcher, Matth. 27.60. Thus the design of the Jews made his Grave with the wicked, intending he should be buried with them who were crucified with him. But the design of Heaven placed him with the rich in his death, and caused a Counselor and a Ruler of the Jews to bury him. So that we may interpret that place of Isaiah thus, He was buried nigh to the wicked, yet with the rich when he was dead. Our Savior notwithstanding the malice of the Jews being thus honourably buried. The Chief Priests desired of Pilate, that the Sepulcher might be made sure, lest his Disciples should steal him away. which was accordingly done, the Stone being sealed with the public Seal, and then a watch was set upon the Sepulcher.

We come now to consider what improvement we are to make of this Article.

1. Then seeing Christ did really die and was buried, let us testify our communion with him in his death, by dying unto Sin.

2. In his Burial, by the burial of the old man.

3. In his Resurrection, by rising unto newness of life. This the Apostle hints to us as our duty, Rom. 6.4. Therefore we are buried with him by Baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

SECT. VI. Of that Article in the Creed. He descended into Hell.

AFter Christ's Crucifixion, Death, and Burial, the Creed subjoins He descended into Hell. In treating of which I must in the first place suggest this, that this Article of Christ's descent into Hell was not in the ancient Creeds. 'It is not found in the Rules of Faith delivered by Irenaeus. lib. 1. c. 2. by Origen. lib. 〈 in non-Latin alphabet 〉 , or Tertullian, Adversus Prax. cap. 2. 'It is not in those Creeds that were made by the Councils as explications of this Creed; particularly not in the Nicene, where the words are these, He was Crucified for us under Pontius Pilate, He suffered and was buried, and the third day he rose again according to the Scriptures. It was not in the Roman, or any of the Oriental Creeds. This being premised we come to consider this Article, which cannot with any show of reason be understood of Christ's Divine nature, which is everywhere present, and cannot be said either to ascend or descend. It must therefore be understood of his human nature. And here it will be needful to inquire whether it be to be understood of his Soul or of his Body. If it be to be understood of his Soul, it must be meant either Metaphorically or really. Some understand it Metaphorically, and so by Christ's descent into Hell they understand those inexpressible sufferings of his Soul, (which of all his sufferings, were the most grievous) by which he felt the wrath of God in his Soul for our sins. But these sufferings were all antecedent to his death, he having suffered part of them in the Garden, and part on the Cross, and all before he commended his Spirit into the hands of his Father, and said it is finished and gave up the ghost. But the descent into Hell (as it now standeth in the Creed) seems to signify something done after his death. Besides, the torments of the damned are surely such as these, 1. Remorse of Conscience or the neverdying worm. 2. A bitter sense of an utter rejection from the favor of God. 3. Despair of ever being eased of that unsupportable misery; Now certainly none of these could befall our Savior. He did not endure so much as for a moment any of the Hellish torments. Therefore surely in this sense Christ's Soul did not descend into Hell. Others hold that Christ's Soul did really and by a local motion descend into Hell. This they pretend. 1. To prove and that from three places of Scripture. And 2. To assign the ends for which he did thus descend. We shall examine both. First They say, that though these words are not formally expressed in the Scriptures, that Christ descended into Hell, yet they are contained virtually in them, which they will prove. 1. From Eph. 4.9. Now that he ascended, what is it but that he also descended, first into the lower parts of the earth? by which they understand Hell. For answer, by the lower parts of the earth, I humbly conceive is meant, the earth itself, which is the lowest part of the World, as Heaven is the highest. For before Christ could ascend unto Heaven, it was necessary he should descend to the Earth by his incarnation, but there was no necessity of his descending into Hell. And further, the Grave may be called one of the lower parts of the earth in opposition to the surface or upper part of it, on which we live. And this is all that seems to be meant in this place. 2. They pretend to prove it from 1 Pet. 3.19. where 'tis said, that Christ being put to death in his human nature, was quickened or raised up again by the power of his Spirit or God-head, by which he preached to the Spirits in Prison, whence they infer that he descended into Hell to preach to the Spirits there in torments. Answer, From these words it appeareth. 1. That Christ preached in the days of Noah by the same Spirit, by the virtue and power of which, he was raised from the dead. But that Spirit was not his Soul but something of a greater power. 2. those to whom he preached were disobedient all that time, the longsuffering of God waited for their repentance and return, while the Ark was preparing. And 3. Their Souls or Spirits, for their disobedience, are now in Hell, and for refusing of that mercy that was offered to them by the preaching of Christ. 'It is true indeed, this was not performed by an immediate act of the Son of God, as if he had personally appeared on earth and actually preached to the old world, but it was performed by the Ministry of Noah (who was guided and inspired by his Spirit) and accordingly is called a preacher of Righteousness, 2 Pet. 2.5. The third place they allege for the maintenance of their opinion is, Acts 2.25, 26, 27, (a place that relates to Psal. 16.10.) Thou wilt not leave my Soul in Hell, &c. Therefore (say they) surely Christ's Soul did locally descend into Hell. I Answer, Soul is sometimes taken properly only for the Soul or Spirit of a man, sometimes improperly, for the whole person as Acts 27.37. We were in the Ship two hundred threescore and sixteen Souls. Sometimes the Hebrew word, 〈 in non-Latin alphabet 〉 , Nephesh, which signifies a Soul, doth also signify a dead body, as Levite. 19.28. Ye shall not make any cuttings in your flesh for the dead, Levite. 21. v. 1. There shall none be defiled for the dead among his people, Numb. 6.6. All the days that he separateth himself unto the Lord, he shall come at no dead body. In all which places the word rendered here the dead or dead body is Nephesh. And Anima is used pro cadavere, in Virgil's Aeneiad. 3. animamque Sepulchro condimus. And as the word Nephesh sometimes signifies a dead body and might have been so rendered in Psal. 16.8. so the word Sheol there rendered Hell does also sometimes signify the grave. As Psal. 55. v. 15 Let death seise upon them, and let them go down quick into Hell: Psal. 141.7. Our bones are scattered at the graves mouth, where the word Sheol signifies the grave and not a place or receptacle of Souls under the earth. And let this be further considered that these words are to be understood only of Christ's Resurrection (as appears plainly by the Apostles drift, v. 31.) and prove not at all the deliverance of his Soul out of Hell, but of his body from the Grave. And if the words instead of, [Thou wilt not leave my Soul in Hell,] had been rendered thus (as the Hebrew words, as we have shewn, will well bear) thou wilt not leave my dead body in the Grave, nor suffer thine holy one to see Corruption, there had been no pretence to allege this place to prove Christ's descent into Hell. Having thus examined their Scripture-grounds for this Doctrine, I come now to consider the ends assigned by them, why our Savior should thus descend. And those are two,

1. Some hold that he descended into Hell to deliver the Souls of the Patriarchs detained till then (as they suppose) in limbo Patrum, that is, in an out-skirt, or outward region of Hell, where they suffered no pain indeed, yet wanted the joys of heaven. I Answer, There is no ground to believe that the Souls of the Patriarchs or other Righteous Persons, that died before the coming of Christ, were kept in any place below, which can be called hell or limbus Patrum. Abraham 's bosom surely was in the Heavens above, far from any region where the Devil, and his Angels were. Elias was carried up in a Chariot to Heaven; and our Savior says, Many shall come from the East and West, and shall sit down with Abraham, Isaac and Jacob in the Kingdom of Heaven, Matth. 8.11. And surely the Kingdom of Heaven is no region of Hell. This also must be remembered, that Christ's death was efficacicous for the Salvation of Believers before his coming as well as since, he being a Lamb slain (in the decree of God ) from the beginning. And therefore no necessity to place the Patriarchs in limbo, our Savior having by his All Sufficient merits, and intercession provided a better place for them.

2. Others say that the end of our Savior's descent into Hell was to triumph over Satan, and all the powers below, within their own dominions. And the places of Scripture they bring to prove it are Col. 2.14 15 He blotted out the hand-writing of Ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his Cross: And having spoiled Principalities and Powers he made a show of them openly, triumphing over them in it. And Ephes. 4.8. Wherefore he saith, when he ascended up on High, he led Captivity Captive and gave gifts unto men. I Answer. From these two places of Scripture no more can be proved than this, that Christ triumphed over Principalities and Powers at his death upon the Cross, and led Captivity Captive at his ascension into Heaven. And if the places be well weighed, I believe they will be so far from proving that Christ descended into Hell to triumph there, that they will appear more proper to persuade the contrary. For why should he go to Hell to triumph over them, over whom he had triumphed on the Cross? And why should he go to Captive that Captivity then, which he was to lead Captive when he ascended into Heaven? And further, in vain shall we pretend that Christ descended into Hell to lead Captivity Captive if we withal maintain, that when he descended thither, he brought none away that were Captive there. And for his triumphing over his enemies in Hell, surely the Prophet David intended no such thing when he said, Acts 2.26, 27. Therefore did my heart rejoice and my tongue was glad because thou wilt not leave my Soul in Hell. He speaks of it as a matter of joy and gladness, as a matter of great benefit not to be left there. But can it be accounted a benefit or matter of joy to any one not to be left or permitted to stay in that place to which he came purposely that he might triumph over his adversaries, whom he had conquered? surely no. So that there seems not to be any sufficient ground to assign either of these for the ends of his supposed descent. But to come closer to the matter, none need trouble themselves to find out ends why our Savior should descend thither, seeing there is no express place in the Scripture where the Holy Ghost says, that Christ did descend into Hell, the place of the damned. The four Evangelists that wrote the History of our Savior make no mention of his going to any such place. The Apostle Paul. 1 Cor. 15.1, 2. mentions Christ's Death, Burial, and Resurrection, but not a word of his descent into Hell. This was no part of the Gospel which Paul Preached. And for the further clearing of this matter, let us consider these things. 1. His God-head could not descend, being everywhere present as we said before. 2. His Body was laid in the Grave. 3. His Soul went not to Hell, but immediately to Paradise the place of joy and bliss, Luke 23.43. This day (says our Savior to the penitent Thief) shalt thou be with me in Paradise. These things being premised I see not that this article of Christ's descent can be understood of his Soul either metaphorically or really. Others therefore understood it of his body. And here also is some difference. For some by Christ's descending into Hell understand only his burial, because in those Creeds where this Article of Christ's descent was expressed, there is no mention of his Burial, but it is wholly omitted. Thus the Athanasian Creed, who suffered for our Salvation, descended into Hell, rose again the third day from the Dead. And Ruffinus tells us, that though the Oriental and Roman Creeds had not these words in them, that Christ descended into Hell, yet they had the sense of them in the word Buried. By which it appears that the first intention of putting these words into the Creed was to express the burial of our Savior, and the descent of his body 〈 in non-Latin alphabet 〉 into an invisible place, namely, the Grave. The Aquileian Creed is the first that we read of, that mentioned both his burial and descent into Hell: But Ruffinus thinks they intended by both expressions one and the same thing, though others by mistake (as it seems) did from the latter expression conclude that our Savior's Soul did actually and locally descend into Hell. But we have shown before what little ground there is for that opinion. But there are some, who by Christ's descent into Hell, will not allow, should be meant his burial only; for then (say they) there will be a tautology in the Creed, which that in so short a symbol the composers of it would be guilty of, is hard to imagine. Others therefore to obviate that objection say, by his descent into Hell is not to be understood his burial, but his continuance under the power of death for some time, though it was very short. For death had no long dominion over him, Rom. 6.9. This I acknowledge to be a true and safe sense. But that 〈 in non-Latin alphabet 〉 doth signify a permansion or continuance for some time in the state of the dead, does not to me appear. However let every pious and judicious person follow his own Judgment herein, especially seeing, as the learned Vossius tells us, The Fathers did not hold this descent of Christ into Hell for an Article of Faith. Patres hoc dogma de descensu animae Christi non habuere pro capite, sive (ut nunc loqui solemus) pro articulo fidei. Unde id videas prope in omnibus symbolis omitti: ut in ipsius synodi Nicenae symbolo: ubi profecto non praeteriissent, si dogma hoc agnovissent. Quippe eo nihil magis valuisset ad refellendum Arrium, siquidem is negabat Christum habuisse animam, ac Divinitatem ei pro anima fuisse, aiebat. Nec hujus meminit confessio fidei synodi Illyricae nec meminere Concilia duo Occumenica Constantinopolitanum, & Chalcedonense. Sic ergo statuimus Orientales per descensum Christi ad inferos primitus intellexisse, id quod Occidentales vocarunt Sepulturam: Et error quodam factum esse, ut cum prius qui unum dicerent, alterum praeterirent, ambo postea caeperint conjungi. Sane temporibus Ruffini, id est, circa annum quadringentesimum ipsa ecclesia Romana erat contenta meminisse solius sepulturae. Aquileiensis vero Ecclesia habuit quidem utrumque in symbolo suo, sed si ex Ruffini mente judicandum, unum idemque ambobus significari arbitrabatur. Ruffini verba in expositione symboli haec sunt. Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum, descendit ad inferna sed neque Orientis in Ecclesiis habetur hic sermo. Vis tamen verbi eadem videtur esse in eo quod sepultus est. Errore etiam illa duo conjungi judicium est doctissimi Schindleri, sic in Lexico suo scribentis in voice Sheol. Sheol significat Sepulchrum. Gen. 44.29. deducetis canos meos (i. e. canitiem meam, vel me canum ex senectute) in Sheol, id est, in terram, quatenus est mortuorum receptaculum 1 Reg. 2. v. 6. 9. Neque sinito canitiem ejus descendere cum pace 〈 in non-Latin alphabet 〉 , ubi Gehennam non possumus intelligere, nec enim hec poena a Judice terreno infligitur sed plane sign atur Sepulchrum, statusque mortuorum.

SECT. VII. Of our Savior's Resurrection.

OUr blessed Lord and Savior (as we have shown) was crucified, put to death and buried. We come now to show that the third day after his burial, He rose again from the Dead. And here several particulars will fall under our consideration. 1. We shall show That it was prophesied of the Messias that he should rise from the dead. 2. That Jesus our Lord did so rise as was foretold. 3. We shall produce the proofs of his Resurrection. 4. We shall show the principal cause of his Resurrection. 5. The time 6. The ends for which he arose. I begin with the First, namely, that Christ's Resurrection was prophesied of and foretold. And this may appear from Acts 2.31. Where the Apostle shows us that David seeing this before, spake of the Resurrection of Christ; that his Soul was not left in Hell, neither did his flesh see corruption. Christ himself did foretell it, Mat. 17.22.23. The Son of man shall be betrayed into the hands of men, and they shall kill him, and the third day he shall be raised again. And John 2.19. Destroy this Temple (viz. of my Body) and in three days I will raise it up. Christ had so plainly and so often foretold his Resurrection that the Chief Priests and Pharisees could say to Pilate, Sir, we remember that this Deceiver said while he was yet alive, after three days I will rise again. And the Apostle Paul professes, Acts 26.23. that he said no other things then what Moses and the Prophets did say should come, viz. that Christ should suffer and that he should rise from the Dead. And as Christ's Resurrection was prophesied of, so it was typified and prefigured. 1. By Isaac, Gen. 22. who was bound, and laid on the Altar, and as good as dead in his Fathers account, yet Abraham received him from the dead again in a figure, Heb. 11.19. that is, in a figure of Christ's Resurrection. 2. By Jonas, Matth. 12.40. as Jonas was three days and three nights in the Whales belly, so shall the Son of man be three days and three nights in the heart of the earth. 2. Jesus Christ our Lord did so rise as was foretold. The Lord of Life was buried on that day on which he was Crucified; and his body was in the grave some part of that day, and all the next day, and some part of the day following. And very early on the first day of the week he arose. The Apostles to whom he shown himself alive after his passion by many infallible proofs gave witness of his Resurrection, Acts 1.3. He being seen of them forty days, and speaking of the things, pertaining to the Kingdom of God. And our Savior himself after his Resurrection, said to his Apostles, Luke 24.39, 40. Behold my hands and my feet, that it is I myself, handle me and see, for a Spirit hath not flesh and bones, as ye see me have; and when he had thus spoken, he shown them his hands and his feet. 3. For a further proof of his Resurrection, let us consider the manner of it, and his several Appearings after it. 1. Very early on the first day of the week with a great Earthquake our Lord arose, and an Angel descending rolled away the stone, and sat thereon. The watchmen are frighted away. 2. Mary Magdalene, Joanna, Mary the mother of James with others, come to the Sepulcher with spices prepared to embalm him. The Angel speaks to them not to be afraid, but to come and see where Jesus had been laid, but was now risen. He bids them go tell his Disciples that in Galilee they should see him. 3. The women go and tell the same to the Disciples, but their words seemed to them as idle tales. 4. Peter and John run to the Sepulcher and see the linen clothes in which Jesus was wrapped; but his body was not there. They return home wondering: but Mary Magdalene still stayed there weeping, and looking back she saw Jesus; yet thought it had been the Gardner, but upon his speaking to her she discerned that it was He. This was his first appearing after his Resurrection. She goes to embrace his feet, which he forbids, but sends her to tell his Disciples, (whom he calls his Brethren;) which she accordingly does, but they believe her not. The other women run to the Sepulcher to try if they likewise could see him; and being there told by the Angel that he was risen, Christ meets them in the way and says All-Hail, and sends them to his Brethren to tell them they should meet him in Galilee. This is his second appearing. The affrighted watchmen who had fled into the City and had acquainted the Chief Priests with all that had happened, have money given them to say that his Disciples stole him away while we slept. But how miserable a fiction was this? For if they had stolen his body away, (which yet they did not) could they have put life into it? And we see our Savior is alive again. His third appearing was to the Disciples that were going to Emmaus. His fourth was to Simon Peter. His fifth appearing was to his Disciples met together, Thomas being absent. Here he shows them his pierced hands and side, and eats a piece of a broiled fish and an honey-comb with them; bids them tarry at Jerusalem till the gifts of the Holy Ghost should be poured forth upon them. He gives them a new Commission, and breaths on them, saying, Receive ye the Holy Ghost; adding, whose sins ye remit they are remitted, and whose sins ye retain, they are retained. Thus he appeared five times on the day of his Resurrection. His sixth appearing was to his Disciples on the eighth day after his Resurrection, being the first day of the Week, Thomas being present, whom he condescends so far to satisfy, that he cries out, my Lord and my God. His seventh appearing was to several of his Disciples at the Sea of Tyberias, as they were fishing; he helpeth them to a great draught of Fish (having before caught nothing) whereby they knew him. Peter casts himself into the Sea to swim unto him. The other Disciples come to him by boat. He eats with them bread and fish. He asks Peter thrice whether he loved him, and commands him to feed his Sheep. He foretelleth him of his future sufferings, and reproves him for his Question concerning John. His eighth appearing was on a Mountain in Galilee to above five hundred at once. Where he gives commission to his Disciples to go, and teach all Nations, and baptize the Converted. And promises that not only many shall be converted to the Faith, but that miraculous gifts of the Holy-Ghost shall be conferred on them that believe, as casting out Devils, speaking with tongues, &c. and that he will be with them and their successors to the end of the World. His ninth appearing was to James. His tenth and last was on the fortieth day after his Resurrection; At which time having commanded them to wait at Jerusalem for the descending of the Holy Ghost upon them, and answered their question, whether he would restore the Kingdom to Israel at that time or no, He led them forth to Mount Olivet, and there lifting up his hands, and blessing them, he was carried up into Heaven, a Cloud receiving him out of their sight. Two Angels appearing to them, assure them that he will so come to Judgment as they had seen him go to Heaven. And thus much for our Savior's several appearings after his Resurrection.

Fourthly, Let us consider how our Savior arose. The principal cause of his Resurrection was God himself. For no other power then that which is Omnipotent can raise the dead, as the Apostle intimates, Acts 2.32. This Jesus hath God raised up, Eph. 1.19, 20. according to the working of his mighty power, which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places. This great work is attributed to the Father, but not to him alone; For to whomsoever that infinite power doth belong, by which Christ was raised; That Person must be acknowledged to have raised him. The Son of God therefore being of the same essence and consequently of the same power with the Father, and the same being true also of the Holy Ghost, we must accordingly acknowledge that the Father, Son, and Holy Ghost raised up Christ from the dead. John 2.19, 21. Jesus said unto them, destroy this Temple and in three-days I will raise it up, he spake of the temple of his body So that not only God the Father raised the Son, but also God the Son raised himself, by the power of his Divinity, which was never separated after his incarnation either from his Body or his Soul.

5. Let us consider the time when he arose, viz. on the third day from his passion. This was foretold of the Messias not only that he should rise again, but that he should arise the third day after his death, it was typified by Jonas as we shown before. Our Savior did rise properly on the third day after his death; and he was three days and three nights in the heart of the earth, synecdochically the whole time or space of three days being put for a part of it. Our Savior rose the first day of the Week: and his Resurrection being so eminent a declaration, that he had fully accomplished the work of our Redemption, from thence the Sabbath was changed to that day. Acts 20.7. And upon the first day of the Week, when the Disciples came together to break bread, Paul preached unto them. 1 Cor. 16.1. As I have Ordained in the Churches of Galatia so do ye. Upon the first day of the week, let everyone of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. He ordains that their Collections for the poor Saints and oblations should be on that day. And St. John says Rev. 1.10. I was in the Spirit on the Lord's day. Thus the observation of the seventh day of the week, which the Jews kept, did cease and was buried with our Savior. And the observation of that day on which the Son of God rose, by the practice of the blessed Apostles was transmitted to the Church of God, and so hath continued in all ages of the Church ever since. As God spake by Moses to the Israelites, Exodus 31.13. Verily my Sabbaths ye shall keep, for it is a sign between me and you. viz. that you profess yourselves to be my people in an especial manner. So they that belong to the Church of Christ are known by observing the first day of the week, on which he arose, and by this mark (among others) are distinguished from such who own not Christ nor his Gospel.

6. And lastly, Let us consider the ends for which Christ arose? And those were such as these, 1. for our justification. Rom. 4.25. He was delivered for our offenses and rose again for our justification. 2. To assure us of our resurrection. If Christ's body had not been raised, how could we have expected the Resurrection of our bodies? The Resurrection of the members depends upon the Resurrection of the Head. 2 Cor. 4.14. 3. That he might be declared to be the Son of God with power, Rom. 1.4. by his Resurrection from the dead. Therefore says the Apostle, Acts 13.32.33. We declare unto you glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same unto us their Children, in that he hath raised up Jesus again, as it is also written in the second Psalm. Thou art my Son, this day have I begotten thee. Christ was the Son of God before, but then he appeared so to be against all contradiction. For he arose by his own divine power, which no mere man ever did or shall do. 4. He rose again to encourage us firmly to believe in him as a most perfect Redeemer. Our Surety is released and set free, therefore God's Justice is satisfied, and so we are begotten unto a lively hope of eternal life by the Resurrection of Jesus Christ from the Dead, 1 Pet. 1.3. 5. By his Resurrection he hath shown us how we ought to imitate him and to rise from the death of Sin to the life of Grace. This the Apostle intimates to us, Rom. 6.4. Therefore we are buried with him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father; even so we also should walk in newness of life. Let us consider therefore and seriously examine ourselves whether we be risen with Christ or no? Are our affections set on things above? Acts 3.2. Do we delight in the Ordinances of God? (They that have a spiritual life will delight in that food whereby that spiritual life is maintained.) Do we delight in communion with God, and exercise ourselves in frequent meditation and the believing views of the Glory of the other life? Those who are risen with Christ seek the things that are above.

SECT. VIII. Of our Savior's Ascension and sitting on God's right Hand.

THe words of the Creed are these. He ascended into Heaven, and sitteth on the right hand of God the Father Almighty. In treating of this Article I shall first show that the promised Messias was to ascend into Heaven. 2. That our Jesus did really and truly ascend thither. 3. I shall show what Heaven it was he ascended into. 4. The reasons of his Ascension. 5. The time when he ascended. 6. The place from whence he ascended.

I begin with the First, namely, that the promised Messias was to ascend into Heaven. This was typified of him by the High Priests going once a year into the Holy of Holies, Heb. 9.11. which was a type of Heaven. The High Priest when he had slain the Sacrifice, did with the blood thereof enter into the Holy of Holies. So the Messias having offered up himself a Sacrifice to God for us with his own blood, went into the Holy of Holies, viz. into Heaven, there to intercede for us by the virtue and merit of that blood. And as this was typified, so it was also prophesied of the Messias, Psal. 68.18. compared with Ephesians 4.8. Thou hast ascended up on high, thou hast led Captivity Captive, thou hast received gifts for men. He was to conquer Sin and Death and Hell, and triumphing over them, he was to ascend to the highest Heaven, and thence to send the precious and glorious gifts of the Spirit unto the Sons of Men. And accordingly he himself did foretell his Ascension, John 6.62. and John 20.17.

2. This was not only foretold of the Messias, but really performed by him. He who was the Eternal Son of God, and by his Divinity present in Heaven while here upon the Earth, did by local translation of his human nature, really and truly ascend from this earth below into the Heavens above, as is sufficiently testified by these following Scriptures, Mark 16.19. Luke 24.50, 51. Acts 1.9, 10. Christ's Ascension was visibly performed in the sight of his Apostles. They saw him when he ascended; the holy Angels there present bearing also Testimony unto it, Acts 1.10, 11.

3. Let us consider the place he ascended unto, which was the Heaven of Heavens, he passed through all the regions of the air, through all the coelestial Orbs, till he came to the Heaven of Heavens, the most glorious presence of the Majesty of God. He ascended far above all visible Heavens to the third Heaven, 2 Cor. 12.2. that he might fill all things, that is, fulfill all things prophesied of him.

4. Let us consider the reasons why he ascended.

1. Having finished the work of our Redemption, it was meet he should return thither from whence he came, John 16.28. John 17.4, 5. 2. After his Humiliation his Exaltation was to follow. The first step of which was his Resurrection, and his Ascension another step of it. 3. Christ by his Ascension manifested his victory over Sin, Satan and Death. 4. He Ascended to make intercession for us. Rom. 8.34. 1 Joh. 2.1. Heb. 9.24. 5. That he might send down a more plentiful effusion of the gifts and graces of his Spirit. And accordingly he tells his Apostles, John 16.7. Nevertheless, I tell you the truth, it is expedient for you that I go away, for if I go not away the Comforter will not come unto you. John 7.38, 39. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the spirit, which they that believe on him should receive, for the Holy-Ghost was not yet given, because that Jesus was not yet glorified. 6. He ascended that he might prepare a place for his members. John 14.2. In my Fathers house are many Mansions, if it were not so I would have told you: I go to prepare a place for you, Heb. 6.20. Whither the forerunner is for us entered even Jesus made an High Priest forever after the order of Melchizedek.

5. We come to consider the time when he ascended, viz. forty days after his Resurrection, Acts 1.3. The reasons why he continued so long, we may suppose to be these two. 1. to confirm unto his Disciples his Resurrection, and assure them of the truth of it; and, 2. To instruct them in the things pertaining to the Kingdom of God.

6. Let us consider the place from whence he ascended, viz. Bethany, that part of Mount Olive • which was near Bethany.

7. Let us consider how he ascended, viz. while he blessed his Disciples, he was parted from them. And while they beheld, a Cloud received him out of their sight.

We come now to consider what improvement we ought to make of this Doctrine. 1. Christ's ascension confutes the Popish Doctrine of transubstantiation. He is not really and corporally present in the Sacrament. He is not there, for he is ascended into Heaven. 2. It makes for our consolation. It may serve to encourage us to go to God in all our necessities, seeing we have so powerful an advocate at God's right hand. 3. Seeing Christ is ascended, it may assure us that if we be his members we shall ascend also. The head being ascended, the members must likewise in due time ascend. John 17.24. Father, I will that those also whom thou hast given me be with me where I am, that they may behold my glory which thou hast given me. The Apostle speaks of the ascension of true Believers as a thing already effected by Christ's ascension, Eph. 2.6. And hath raised us up together, and made us sit together in Heavenly places in Christ Jesus; that is, having by that power by which he raised Christ from the grave, quickened us and bestowed a new spiritual life upon us, he hath also (in assured hope) raised us up from the dead in Christ our Head, and hath set us with him in Heaven. For He sitting there who is our Head, we who are his members may at present not unfitly be said to fit there also in him, and shall infallibly come thither in due time. 4. It may take away the fear of death, yea, make it desirable to us, if we be members of Christ, seeing it will but carry us thither, whither he is gone before to prepare a place for us. Therefore the Apostle says Phil. 1.23. that though he was in a strait betwixt two whether he should desire to die or live, considering the need the Philippians and others had of his Ministry; yet as for himself he had a desire to depart, and to be with Christ, which is far better than to continue in this World.

Having thus spoken of Christ's ascension to Heaven, it remaineth that I speak of the other part of the Article, viz. his sitting on the right hand of God the Father Almighty. Concerning this Article we shall show these things. 1. That the promised Messiah was to sit on the right hand of the Father. 2. That our Messiah did after his ascension sit on the right hand of God. 3. We shall show the importance of this phrase. 4. What improvement we are to make of this Article.

1. The promised Messias was to sit on the right hand of the Father. This was foretold Psal. 110.1. The Lord said unto my Lord, sit thou at my right hand until I make thine enemies thy footstool. That those words were spoken concerning the Messiah, may appear from Mat. 22.44. and Acts 2.34, 35.

2. Our Messias after his ascension did sit at the right hand of God, Mark 16.19. He was received up into Heaven and sat on the right hand of God. This was an honor never promised, never given to any but the Messias, Heb. 1.13. To which of the Angels said he at any time sit on my right hand? The Angels indeed stand about the Throne of God, but never any of them sat down on his right hand. But our Savior was so assured of this honor, that before the Chief Priest and Elders, when he saw his death contrived, and his Cross prepared, he expressed his assurance of it, Luke 22.69. Hereafter shall the Son of man sit on the right hand of the power of God. And the Apostle Peter speaking of him after his Ascension, 1 Pet. 3.22. says Who is gone into Heaven and is on the right hand of God, Angels and authorities and powers being made subject unto him.

3. Let us inquire what is the importance of this phrase sitting at the right hand? The intent of the Holy Ghost is not to show what bodily posture Christ is in, but what dignity he is in, therefore in Scripture Christ is sometimes said to be at God's right hand, Rom. 8.34. 1 Pet. 3.22. sometimes to sit on God's right hand, as Mark 16.19. sometimes to stand at God's right hand; and thus he appeared to Stephen, Acts 7.55, 56. as ready to assist him, as ready to plead for him, as ready to receive him. 'It is true, God being a Spirit hath no material parts, no right hand or left hand; but he is pleased to condescend to our capacities, and to speak to us after the manner of men, among whom the right hand is the most honorable place. Thus 1 Kings 2.19. Bathsheba was placed on Solomon's right hand. The right hand of God must therefore be taken here metaphorically, not properly. And so it signifies. 1. The great honor given to Christ. 2. The great Power and Dominion he hath obtained in Heaven. It imports his Kingly Power, and it was his solemn entry upon his Regal office as to the execution of that full dominion which was due unto him. For worthy is the Lamb that was slain to receive Power and Riches and Wisdom and Strength and Honor and Glory and Blessing, Rev. 5.12. Therefore he said after his Resurrection, all power is given to me in Heaven and in Earth, Mat. 28.18. And the Apostle tells us Phil. 2.8, 9. To him every knee shall bow, that is, that all should be subject to him. The principal end of this Regal Office of Christ is the effectual Redemption and actual Salvation of all those whom God hath given him. And whosoever, or whatsoever opposeth their Salvation, is by that opposition, become his enemy. And seeing the Promise of God cannot be evacuated, our Savior must exercise this his Regal Power at the right hand of God till all such enemies be subdued, 1 Cor. 15.25. For he must reign till he hath put all enemies under his feet. And when the whole Office of the Mediator shall be completed and fulfilled, then every branch of the execution shall cease, 1 Cor. 15.24, 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father, when he shall have put down all Rule and all Authority and Power, and when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. But though the Mediatorship of Christ be then resigned, and the Regal Office, as a part of that Mediatorship; yet Christ shall not cease to be King or loose anything of that power and honor he had before; but as the Nicene Creed has it, His Kingdom shall have no end.

4. Let us now consider what improvements we ought to make of this Article.

1. If Christ be set down on the right hand of God, let this mind us of our duty, which is humble subjection and obedience to him.

2. Let us encourage ourselves if we belong to him, to expect protection from him. God hath given him to be head over all things to his Church. And all power is given him both in heaven and earth.

3. Let us remember his intercession, Heb. 9.24. For Christ is not entered into the Holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us. 1 John 2.1. If any man sin we have an Advocate with the Father, Jesus Christ the Righteous. Heb. 7.25. He is able to save them to the uttermost, all that come unto God by him, seeing he ever liveth to make intercession for them. Doth the guilt of sin sting and wound our Consciences? Let us remember what an Advocate we have. Are we in want of any mercy? Let us remember what our Savior himself says, John 16, 23. Whatsoever you ask the Father in my name he will give it you. Whatever trouble we are in, let us not be dismayed, considering Christ is at God's right hand. Heb. 12.2.

4. Let all those that oppose Christ and his Kingdom think seriously of this, His enemies must be made his footstool.

SECT. IX. Of our Savior's coming to judge the World.

THe words of the Creed are these. From thence He shall come to Judge the Quick and the Dead. Concerning this Article we shall make these inquiries.

1. How may we be assured there will be a day of Judgment.

2. Who is to be the Judge at that great day?

3. What will be the nature and manner of that Judgment?

4. What will be the Consequents of it?

1. How may we be assured there will be a day of Judgment?

The Scripture holds forth to us a twofold Judgment to come.

1. Particular judgment which follows immediately upon every ones death, Eccles. 12.7. Then shall the dust return to the earth, and the Spirit shall return unto God who gave it. This is also held forth by that Historical Parable of Dives and Lazarus, Luke 16.22, 23. and Heb. 9.27. The Apostle tells us It is appointed unto man once to die, and after this to Judgment.

2. A General, Judgment at the end of the World, the certainty of which may appear to us from these Arguments.

1. From the sense that even natural conscience seems to have of it. Acts 24.25. and as he reasoned of Righteousness, Temperance and Judgment to come, Felix trembled.

2. From the Justice of God which requires it. Here Barabbas a murderer is released and Christ is Crucified; here Judgment is often perverted, and the Righteous oppressed. But there is a Judgment to come that will set all things straight.

3. From the clear and manifest declaration of the will of God that it shall be so, Eccles. 12.14. God shall bring every work into Judgment with every secret thing, whether it be good or whether it be evil, And Acts 17.31. He hath appointed a day in the which he will judge the World in Righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him up from the dead.

4. From the representation made of it to some of God's servants in Divine visions, as 1. to Daniel. Dan. 7.9, 10. I beheld till the Antient of days did sit, whose Garment was white as Snow; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him. The Judgment was set and the books were opened, and 2. to St. John Rev. 20.12. I saw the dead small and great stand before God, and the books were opened. And another book was opened which is the book of life; and the dead were Judged out of those things which were written in the books according to their works.

2. Let us inquire who is to be the Judge? The Apostle assures us that this Jesus Christ will be the Judge, Acts 10.42. He hath commanded us to preach unto the people and to testify that it is he which was ordained of God to be the Judge of quick and dead, John 5.22, 27. For the Father Judgeth no man (that is immediately by himself) but hath committed all Judgment unto the Son, and hath given him authority to execute Judgment also, because he is the Son of man. Now Christ is appointed the Judge.

1. Because he is the Son of man, who suffered so much for the sins of men, and this as a reward of his humiliation.

2. Because God intending to make a general and visible Judgment, will have a visible Judge, Rev. 1.7. Behold he cometh with Clouds and every eye shall see him, that the Judicial proceedings may be in an outward and visible manner. Christ indeed came not at first as a Judge but as a Redeemer, John 3.17. but his second coming will be to Judge the World, 2 Tim. 4.1.

3. Let us inquire what will be the nature and manner of this Judgment? And here 1. Let us consider the Preparations to it, Scripture sets forth this by the Arch-Angels Trumpet, by which all the World shall be (as it were) summoned to appear at God's Tribunal, 1 Thes. 4.16. 2. For the manner of it, the Scripture represents it to us under the form of a judiciary process, wherein,

1. The Judge himself will appear exceeding glorious. He will come with power and great glory even the glory of the Father, Mat. 16.27. And when this his Glory shall be revealed, then the Saints shall be glad with exceeding joy, 1 Pet. 4.13.

2. His attendance will be very glorious, Mat. 25.31. The Son o • man shall come in his • lory, and all the holy Angels with him.

3. A Throne will be set, a Tribunal, a seat of Judgment erected, Mat. 19.28. The Son of man shall sit in the Throne of his glory, &c. Rom. 14.10. For we shall all stand before the Judgment Seat of Christ.

4. There will be a personal apearance of all men before this Tribunal. He shall judge both the quick, that is, those found alive at his coming (upon whom a change different from death shall pass,) and the dead, viz. that died before, Acts 10.42.

5. The Actions and Works of those that shall be judged shall then be manifested, 1 Cor. 4.5. He will bring to light the hidden things of darkness and will make manifest the counsels of the heart, Eccles. 12.24. God will bring every work into Judgment with every secret thing, whether it be good or whether it be evil. The Books will then be opened, viz. 1. The Book of God's Omniscience and Remembrance, Mal. 3.16. and the book of Conscience, Jer. 17.1.

6. The Statutes shall be produced, upon which they shall be tried, and found guilty or not-guilty. And they are two. 1. The Law of Nature, written on Mans heart at his creation, which requires perfect obedience, and which God gave man power at first to perform. 2. The Law or Covenant of Grace. Now we shall all be found guilty upon the first Statute. Woe to us if we be cast by the second also. To prevent this, let us set ourselves seriously to repent of all our sins, and by a lively faith lay hold on Christ, and take him for our Lord and Savior, and faithfully endeavor to conform ourselves unto his precepts.

7. The evidence or witnesses that will be ready to prove the indictment against all impenitent sinners, especially such as lived under the Gospel, are,

1. God the Father whose mercy was by them so wretchedly slighted.

2. God the Son, whose blood they trampled under their feet.

3. God the Holy Ghost, whose blessed motions they so often resisted.

4. All faithful Ministers who strove with all affectionateness to draw them to Christ.

5. All good Parents, Governors, Masters or faithful Christia • friends among whom they lived, who gave them faithful counsel for the welfare of their Souls, and a good example.

6. All their sinful companions, who were partakers with them in their sins.

7. Their own Consciences, which are a thousand witnesses.

8. The Judge will pronounce sentence upon everyone according to his works. And this will be twofold.

• 1. Of Absolution.
• 2 Of Condemnation.

• 1. Of Absolution to the Righteous, in these words, come ye blessed of my Father inherit the Kingdom prepared for you, Matth. 25.34. The Saints of God shall first be acquitted before the wicked be condemned, that they may afterwards join with Christ in Judging the World, 1 Cor. 6.2. There the Apostle tells us that the Saints shall Judge the World, that is, not Authoritatively, but by way of Approbation, approving and magnifying Christ's Righteous Sentence on Devils and wicked men, and giving some such approbation (probably) as that of the Angel Rev. 16.5. Thou art Righteous O Lord, which art, and wast, and shalt be, because thou hast thus Judged. Thus all the Saints shall be Judges, but some of them more eminently as Assessors with Christ, as is intimated concerning the Apostles, Matth. 19.28. ye shall sit upon twelve Thrones, Judging the twelve Tribes of Israel.
• 2. Of Condemnation upon the wicked, Matth. 25.41. Then shall he say to them on his left hand, depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels.

9. The execution of the Sentence, and disposing of the persons Judged to their everlasting state according to that sentence, Matth. 25.46. And these shall go away into everlasting punishment, but the righteous into life eternal. The sentence is irrevocable; no reprieve to be expected. Then there will be an everlasting separation between the Righteous and the Wicked.

4. What will be the consequents of this Judgment?

• 1. Christ's resigning up his Kingdom, (not his essential Kingdom, but that which he administered as mediator) to the Father, 1 Cor. 15.24.
• 2. The burning of the World; of which we read 2 Pet. 3.12. By which fire some think the World shall not be utterly consumed, but renewed, clarified and refined.

I come now to the Application, which I shall reduce to three heads.

This Doctrine of the day of Judgment may be useful.

• 1. By way of exhortation to all.
• 2. By way of consolation to the Righteous.
• 3. By way of terror to the Wicked.

1. By way of exhortation to all.

1. Let us all labor to strengthen and confirm in ourselves a belief of this great Article. There is no Doctrine more certain in the word of God, nor more clear and fundamental than this of the day of Judgment. Heb. 6.2.

2. Let us frequently meditate on it, let us often think on those awakening places, 2 Thes. 1.7.8. The Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power, 1 Thes. 4.16. The Lord himself shall descend from Heaven with a shout, with the voice of the Arch-Angel, with the trump of God, and the dead in Christ shall rise first, Jude verse 14.15. And Enoch also, the seventh from Adam, prophesied of these, saying, behold, the Lord cometh with ten thousand of his Saints, to execute Judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. To think often of this great day may prevent many a sin, Psal. 58.11. Verily there is a reward for the Righteous, and doubtless there is a God that Judgeth the earth.

3. Let us all solemnly prepare ourselves for this great trial by setting up a Judgment Seat in our own Souls beforehand.

• 1. Let us seriously examine our state towards God. Everyone is either a Child of Wrath and Perdition, or a Child of God and an heir of Heaven. Let us examine whether we are the one or the other. We keep a great stir about Sects, but the truth is, there are but two great Sects or Parties in the World; And those are either such as are for the present in the state of Nature, or such as are in the state of Grace. Let us therefore seriously consider to which of these two we do belong. Let us consider what our present state is. Have we the marks of a converted person upon us or no? Has the work of sound conversion ever passed upon us or no? Let us remember, that except we be converted we cannot enter into the Kingdom of God, John 3.3.
• 2. Let us examine our hearts. Let us consider what Principles we act from; what projects we are driving on, and what ends we aim at, let us examine whether Grace rule in our hearts or Sin. Whether we labor to keep a good Conscience toward God and Man?
• 3. Let us examine our lives. Have we performed duties of Piety towards God as we ought? Have we performed our relative duties towards men as we ought? Have we been so careful in the right governing ourselves as we ought.
• 4. Let us consider whether we have improved our Talents as we ought? 1. Our Spiritual Talents, viz. the means of Grace God hath afforded us. 2. Our Temporal Talents, such as Power, Riches, Health, Strength, &c. Let us remember that of all these things we must give an account.

4. Let the consideration of the day of Judgment quicken our Repentance. There is no way to live free from inward rebuke here, or to appear with comfort at the day of Judgment, without having our peace made with God upon Gospel terms. O Sinner break off thy sins by repentance now while there is time, before thou be brought to thy trial at God's Tribunal.

5. Seeing we must all come to Judgment, let us be wise beforehand to make the Judge our friend. But how shall we do that?

1. By repenting unfeignedly of all our past sins, as I said before.

2. By believing in him, and giving up ourselves sincerely to obey him.

3. By owning him before the World, and owning ourselves for his Disciples.

4. By being willing to deny ourselves for his sake and to take up his Cross, Luke 9.23.

5. By duly regarding his Ambassadors and their Message, Matth. 10.40.

6. By prizing and and improving his Ordinances.

7. By doing good to others according to our abilities and opportunities. See Matth. 25. from 34. to 41.

6. Having prepared ourselves for our trial, let us watch for our Summons to appear before this great Judge. And so much of the first use.

2. This Doctrine may serve for consolation to the Righteous. 'It is a fountain of great comfort to all the people of God.

1. Christ the Judge is their Head, Husband, Advocate, their elder Brother, their Intercessor, who hath loved them and washed them from their sins in his own blood, Rev. 1.5. O let them think of it to their unspeakable comfort.

2. Let them consider that he will reward them for all the works and faithful services they have done for him in this life. Here they have performed many secret duties that no eye hath seen; there is a time coming, when he that sees in secret will reward them openly, such or such a service they have done for God; the thing possibly in itself but small (as the Widows mite) but it was performed with much love and desire to please God, and much singleness of heart; such a service shall not go unrewarded.

3. Let them consider, that though here they they lie under many scandals and reproaches for the name of Christ and the • estimony of their Consciences, yet there is a time coming when God will wipe away all tears from their eyes, and blots from their names.

4. Though here they suffer many afflictions and tribulations, yet let them comfort themselves and have patience but a little, James 5.8. for the coming of the Lord draweth nigh, whose coming will be to their unspeakable comfort.

3. And lastly, This Doctrine speaks terror to the wicked, Acts 24.15. When Paul Preached of Righteousness, Temperance and Judgment to come, Felix trembled. People love a general way of Preaching, such as will give fair quarter to their Lusts, but they should be often told of that great day wherein God will judge them for all their proud Rebellions against him. Here they will do what they list (as far as they are suffered) but they should be remembered, that for all these things God will bring them to Judgment.

SECT. I. Concerning the Holy Ghost.

IN speaking to this Article, it will be requisite that I 1. premise this, viz. that each Person in the sacred Trinity is to be believed in by us, and we are thankfully to accept the mercies that are conferred by each Person, and to labor to perform the duties we owe to each of them distinctly. For as to take God for our God is more than barely to believe that there is a God; and to take Christ for our Savior, is more than barely to believe that he is the Messiah: so to believe in the Holy Ghost, is not barely to believe that he is the third Person in the Trinity, and truly God, but to take him for our Guide, Sanctifier, Helper, Advocate and; Comforter. 2. We are to know that he is called the holy Spirit, because of all the three Persons his peculiar office is, to Sanctify and make Holy the Church and people of God. And therefore the Apostle tells the Thessalonians, 2 Thes. 2.13. that God had chosen them to Salvation through the Sanctification of the Spirit and belief of the truth. There are some that say, they believe in the Holy Ghost and that he Sanctifies them, and all the elect people of God, and yet reject all his Sanctifying motions, and hate all those that are Sanctified by him, making them the objects of their scorn. There are others of another strain who enthusiastically plead the authority of the Spirit in themselves against the authority of the Spirit speaking in the Holy Scriptures. But let us take heed of both these. That therefore I may speak pertinently to this Article, I shall show that we must labor 1. Rightly to understand the Doctrine of the holy Spirit. 2. Our duty towards him. The Doctrine concerning the Holy Ghost (which is to be believed by us) we have in part already explained in the Section concerning the Trinity, viz. Sect. 2. of Chap. 1. Wherein we have shown

1. That the Holy Ghost is a Person, not a mere quality, energy or operation.

2. That he is a Divine Person, and has one and the same divine nature with the Father and the Son, and so is God truly, and properly.

3. That he is a Person distinct from the Father and the Son.

4. That he is a Person proceeding both from the Father and the Son. We shall now in some more particulars show what is further to be known and believed concerning this blessed Spirit.

1. This holy Spirit infallibly inspired both the Prophets of old, and also the Holy Apostles and Evangelists first to preach, and and then to write the Doctrine of Christ, which is contained in the holy Scriptures.

2. This same blessed Spirit settled this holy Doctrine, and the testimony of those holy men, by many miracles and wonderful works, which he enabled them to work, by which they did convince the unbelieving World, and plant the Gospel.

3. This same blessed Spirit having constituted the Offices and Officers of the Church, he doth qualify and fit men with requisite gifts for their stated ordinary ministerial work (which is to explain and apply the foresaid Scriptures, and administer the Sacraments, and guide and govern the Flock) and doth assist them in a discharge of their Office.

4. This same blessed Spirit is Christ's advocate with men, and does by the word illuminate their minds, and sanctify and renew their wills, and draws them to Christ, to rest on his great propitiation.

5. This same holy Spirit also assisteth the Sanctified in the exercise of Grace given them, as in the exercise of Repentance, Faith, Obedience, and Selfdenial. He also directs and governs their conversation, enabling them to walk watchfully, that they may not dishonor God nor their holy profession. For if we live in the Spirit (being quickened by his renovation) we must also walk in the Spirit, following his directions; and if we walk in the Spirit we shall not fulfill the lusts of the Flesh. And as many as are thus led by the Spirit, they are the Children of God, Gal. 5.25.

6. He teacheth us to pray, and guides us, and directs us in our prayers and devotions, Zach. 12.10. Rom. 8.26, 27. and so is said to make intercession for us, by teaching us how to pray and intercede for ourselves. For which intercession, among other things, he hath the name of a Paraclete given him by Christ, Joh. 14.16.

7. We are said to be sealed by this holy Spirit. As a man's Seal does signify the thing sealed to be his own, so the Spirit of Holiness in us, is God's Seal upon us, signifying that we are His, Eph. 4.30. Grieve not the Holy Spirit of God whereby you are sealed unto the day of Redemption.

8. This holy Spirit is the earnest, or first fruits to us of eternal life. The Spirit is given to us by God as the earnest of the glory which he will give us. To whomsoever he giveth the Spirit of Faith, Love, Holiness, he gives the earnest of eternal life.

9. This Spirit doth also witness or evidence to true Converts that they are the Children of God, and so is called the spirit of Adoption, Rom. 8.15, 16. Ye have not received the spirit of bondage again to fear, but the spirit of adoption whereby we cry Abba Father. The Spirit itself beareth witness with our spirit that we are the children of God. And this he doth evidence to us several ways. 1. By showing or manifesting to us the Grace which he hath given us. 2. By showing the certainty of the Promise made to all those who have such Grace. 3. By helping us from those Graces and those Promises to conclude with confidence that we are the Children of God. And then he comforts us, and helps us to rejoice in what we do or suffer for Christ, in the hope of the glory that we shall be partakers of.

Thus much concerning the Doctrine of the Spirit; we come now to consider the duties which we owe to him. Which are these.

1. We ought to obey and follow his blessed motions. Yet here we must take heed that we do not mistake the Spirit of God and his motions, and instead of them follow the motions of Satan or of our own Passions or Pride, or fleshly wisdom. By these marks the Spirit of God may be known. 1. The Spirit of God infuses into us Heavenly wisdom to mind the securing our peace with God and our title to the Kingdom of Heaven in the 1. place. 2. He is a Spirit of Love, his motions are for love and doing good. 3. He is a Spirit of Concord and moves Believers to unity, and dissuades them from divisions among themselves, or to join in carnal confederacies with the wicked, see 1 Cor. 12.25. Eph. 4.3, 4, 5. 4. He is a Spirit that teaches Humility and Self-denial making us little in our own eyes. 5. He is a Spirit that teaches Meekness, Patience and Forbearance; not Boisterousness, Contention Reviling, or Revenge. 6. He is a Spirit that teacheth zeal for God; not a furious destroying zeal, but a zeal against known sin, and for known truth and known duty. 7. He is a Spirit that teacheth mortification and crucifying of our lusts, and subduing of sensuality. 8. He is a Spirit that doth not contradict the Doctrine of Christ delivered in the holy Scripture, but moveth us to endeavor to conform ourselves thereunto, Isa. 8.20. 9. The motions of this blessed Spirit do always tend to our good, and to drive us to God, and to obey his holy Will and Commandments, and never to transgress any of his precepts.

2. We must take heed of quenching the Spirit, 1 Thes. 5.19. (that is, the gifts and graces of the Spirit in ourselves) but must labor to stir them up by prayer and the due exercise of them.

3. We must take heed of grieving this blessed Spirit. Eph. 4.30. Not that he can properly be grieved; but he is said to be grieved when we do that which in itself is apt to grieve him, if he were capable thereof; and which provokes him to do that which grieved persons use to do, namely to withdraw his gracious and comforting presence.

4. We must not neglect the means the Spirit hath appointed us to use for our improvement in Sanctification. We must attend upon him and expect him in his own ways, and not in ways wherein he useth not to go.

5. We must do most when this blessed Spirit helps us most. If he extraordinarily help us at any time in prayer, we should not break off so soon as at other times.

6. We must be very thankful for the assistances he is pleased at any time to afford us. And above all, if he hath convinced us of the evil and danger of our sins, hath wrought in our hearts true Godly sorrow and contrition for them, and a real hatred and loathing of them, and hath drawn our hearts to Christ Jesus, to seek pardon and reconciliation with God in and through his merits and Intercession, and hath begun a work of Sanctification in us, then we ought to admire and to be forever thankful for the free and efficacious grace of this Holy Spirit.