THE Apoſtle Jude writing this Epiſtle to them that were ſanctified by God the Father, ver. 1. (ſeparated by him from the world unto himſelf, through the prevalencie of his heavenly Call) and preſerved in Chriſt Jeſus (from the Apoſtacie and back ſlidings where-through many others had miſcarried) and called (to his ſervice and confeſſion of his Truth;) after ſalutation of them, in which he deſired further mercy to them, ver. 2. and that peace and love both from Chriſt to them, and from and in them toward one another, might be multiplied; informs them of the end of his writing this Epiſtle to them, Namely, to exhort them to contend earneſtly for the faith which was once delivered to the Saints, ver. 3. Namely, that it might be kept pure and immolate amongſt the Churches; and that becauſe of certain men, ungodly perſons, forewritten to this Judgment, as abuſers of the Grace of God, and turners of it into wantonneſs, who were crept in amongſt the Churches unawares, and become Teachers that impugned the Truth, & denied the only Lord God, and the Lord Jeſus, v. 4. either in their Converſation in denying their ſubjection & ſervice to him, giving themſelves up to laſciviouſneſs & wantonneſs, or in their Doctrines concerning him; as by comparing it with 2 Pet. 2.1. it appears, or indeed by both. To arm them againſt theſe corrupt perſons, that they might neither by their corrupt Doctrines or practiſes be ſeduced or perverted from the faith, but might earneſtly contend for it (both for the profeſſion and honour of it, againſt them.) He

I. Mindes them of the danger of ſinning and backſliding from the truth after they had received and acknowledged it, by the dreadfulneſs and impartiallity of Gods judgments upon thoſe that in former ages (& ſo by conſequence in theſe ages too, in which God having more clearly diſcovered his Grace to men, and in a more glorious way doth more expect a worthy receit of & an anſwe • rable return for it,) have rebelled againſt him, and lived vitiouſly and wickedly before him.

To this purpoſe he inſtances, firſt, in the people of Iſrael, who though they were God's people, & he had done wonderfully for them, in ſaving them out of the land of Egypt, yet they afterward not anſwering his ſo great goodneſs with anſwerable fruit in ſome meaſure, but after ſo great ingagements to believe, yet not believing, were therefore afterward deſtroyed by him, ver. 5.

Secondly, In the Angels, who being glorious Spirits, or ſet in a firſt Principallity, or ſeat, left their own (or proper) habitation, and ſo kept not their firſt eſtate, abode not in the truth, but departed therefrom (as Peter hath it) Caſt down to Hell, and reſerved by God in everlaſting chains under darkneſs, unto the Judgment of the Great Day, ver. 6.

To admoniſh and warn all other Angels, (as the Meſſengers and Miniſters of God's Word are ſometimes ſtiled) to take heed to themſelves and to their Doctrine, to continue in the Truth, and not apoſtatize from it as theſe had done: And thirdly, In Sodom and Gomorrha, and the Cities about them, who (though great and populous Cities, yet) giving up themſelves to fornication, and going after ſtrange fleſh, are ſet forth as an example, ſuffering the vengeance of eternal fire, ver. 7.

Secondly, After theſe inſtances of God's Vengeance upon men for abuſes of his goodneſs, and apoſtatizing from, or failing of his grace, he compares thoſe deceivers & ungodly perſons whom he would have theſe Saints contend againſt with thoſe forementioned Sodomites, fallen Angels, and unbelieving Iſraelites, ver. 8. To the Sodomites in in that they had defiled the fleſh. To the fallen Angels, in that departing from the truth of God they were become filthy Dreamers (inventors of Lies and Falſhoods, and ſpreaders of them, to draw away men from the name and faith of Chriſt (like the falſe Prophets, Jer. 23.27, 32.) & ſo from ſubjection to his Lordſhip and Government, whoſe Lordſhip and Dominion they deſpiſed, as the Angels probably did through their pride as the occaſion and ſpring of their fall: and, to the Iſraelites, as in not believing, ſo in ſpeaking evil of the Dignities, God had ſet in his Church, as alſo in the world; as they did againſt Moſes and Aaron. ver. 8.

Thirdly, He convinceth their evil herein by the contrary carriage and demeanour of Michael the Archangel, who (though a glorious and powerful Angel, yet) contending with the Devil about the Body of Moſes, durſt not bring againſt him, being alſo a power (though a wicked one) a rayling accuſation, but, ſaid, the Lord rebuke thee: in which inſtance whether the Apoſtle allude to that of Joſhua the High Prieſt in Zach. 3.2. (where ſuch a like paſſage is read, that the Devil ſtanding at his right hand to reſiſt him the Lord ſaid, the Lord rebuke thee, Sathan, even the Lord that hath choſen Jeruſalem, rebuke thee, &c.) or, rather to ſome other paſſage which the Apoſtle might read (as the following Prophecie of Enoch) in ſome other Records which till that time were preſerved amongſt them, but are now loſt as to our knowledg, may be a Queſtion. It may ſeem the later rather, becauſe it is ſaid, that the diſpute was about the Body of Moſes, of which there is no mention in that of Zachary. Now to that demeanor and carriage of Michael he oppoſeth the carriage of the falſe Teachers, that he herewarns of: Michael would not rail upon, or bring railing accuſations againſt the Devil. ver. 9.

But theſe blaſpheme, or ſpeak evil of thoſe things (or ſo many things, as) they know not, even of ſuch Dignities (or, Glories, 〈 in non-Latin alphabet 〉 ,) as they ſhould reverence, the Powers over them; or elſe the Glorious things of Chriſt which they have not acquaintance with, & what they know naturally as bruit (or unreaſonable) Beaſts, what they know by their bruitiſh ſenſes or carnal mind, in thoſe they corrupt themſelves, or are corrupted. ver. 10.

Fourthly, He denounces a woe againſt them, and ſhews the reaſon thereof from the wickedneſs and wretchedneſs of their wayes. Woe unto them, for they have gone in the way of Cain (envying, and perſecuting their better Brethren, more ſound in the Faith and acceptable to God in their ſervices than themſelves,) and ran greedily after the errour of Balaam for reward, (or, as others render it, as a reward, namely, of their forementioned wickedneſs in hating their Brethren, and the way of truth,) they have gone aſtray in, (or been powred out in) the errour of Balaam, which was the teaching Balak to lay ſtumbling blocks before the children of Iſrael, and ſo to tempt them to eat things ſacrificed to Idols, and to commit fornication, Rev. 2.14. ſo theſe for reward, as Balaam did, laid ſtumbling blocks before the right believers and worſhippers of God, leading them by their corrupt Doctrines (or alſo as a recompence thereof being given up thereto, as Rom. 1.26, 27. by their licentious and wanton practiſes) to communicate with the Idolaters of the world in their Idolatrous worſhips, and to indulge the fleſh in luſts of uncleanneſs, and periſhed in the gain-ſayings of Korah; in ſuch rebellious oppoſitions of the power and Lordſhip of Chriſt, and the Dignities authorized by him as Korah practiſed againſt God in Moſes and Aaron. ver. 11. Yea, he yet further deſcribes:

Fifthly, Their evil Caſe and Way. Theſe are ſpots (ſays he) in your feaſts of Charity when they feaſt with you, feeding themſelves without fear; Clouds they are without water (that is, ſuch as boaſt themſelves, and make ſhew of being ſome greatly gifted perſons, but they give no profit or refreſhing to them they drop their words upon) carried with winds (that is, with ſundry and diverſe Spirits and Doctrines, & not guided by the one Spirit and truth of God.) Trees whoſe fruit withereth, (or, ſuch as are in the end of the harveſt towards winter corrupting and rotting their fruit, ſuch as yield no ſavoury fruit; yea,) Trees without fruit, (without any good fruit in Doctrine and Converſation, they bring in none to God, nor do any real good in their Generation,) twice dead and pluckt up by the roots, (as unfit for fruit or profit to the Church of God, as ſuch trees be, being alſo not only dead in Adam and in themſelves, as from him, or in him, as all men naturally are or were; but then after ſome life given them in and received of alſo by Chriſt, they have died again, loſt that life & ſap they received from him, and being given up to Sathan for their neglects or contempts of Chriſt, they are pluckt out of him, have no root or ſtanding in him, or in the Grace in him, as ver. 12.

Raging waves of the Seas, foaming out their own ſhame, (troubled and troublous boyſterous perſons, acted and made unquiet by their luſts and evil ſpirits that have influence upon them, and therefore they in their boyſterouſneſs and unquietneſs of Spirit, foam out, ſpeak, and vent forth their own ſhame, their evill principles, guilt of conſcience, or vain-gloryings in things that diſcover their deſtituteneſs of the fear and Grace of God within,) wandring Stars that ſeem to have light, and profeſs that they know God and can diſcover him and his truth to others, but are not fixed in Chriſt, and therefore wander into evil and erroneous principles, and perhaps go about too from place to place to corrupt others with their deluſions.)

For whom is reſerved the blackneſs of darkneſs for ever, for whom the greateſt rejection from God, & ſaddeſt diſtreſs and miſery in the depths of Hell for ever are reſerved as their due deſerved portion, as being ſinners of the higheſt degree of wickedneſs, becauſe they deny the Lord that bought them, and corrupt others from the faith of him. ver. 13.

Sixthly, He confirms the Truth of what he had ſaid about the ſadneſs and wretchedneſs of their eſtate by the Prophecie of Enoch the ſeventh from Adam, which though we have it not recorded elſewhere in our Bibles, yet was by ſome other Writings in thoſe dayes handed to them.

And Enoch alſo the ſeventh from Adam propheſied of theſe, ſaying, Behold, the Lord cometh with ten thouſands of his Saints, to execute judgment upon all, and to convince all the ungodly of them of all their ungodly deeds, which they have ungodlily committed, and of all the hard ſpeeches which ungodly godly Sinners have ſpoken againſt him, ver. 14, 15. and then:

Seventhly, Gives a further Character or Deſcription of them, to whom he applies that Propheſie, and it may ſeem, firſt, with reference to the laſt clauſe of it. Theſe are murmurers (namely againſt God and his Servants, like the Iſraelites of old in their unbelief againſt the Lord, and againſt Moſes and Aaron,) complainers, (the word ſignifies, faulters of their deſtiny, lot, or condition, not ſubmitted to, or content with the Providences of God to & about them) and then with reference to the middle clauſe of the ſaid Propheſie, Walking after their own ungodly luſts, not keeping them to the word and will of God ſet before them in the Goſpel, but as complaining of the purity, ſeverity, or ſimplicity of that they break thoſe bonds, and tranſgreſs thoſe bounds that they might walk after their own imaginations, both as to faith and manners. v 1.6. And their mouths ſpeak great ſwelling words (as of their parts, worth, attainments) or as in 2 Pet. 2.18, 19. (the parallel place to this Epiſtle) They promiſe others liberty; they talk of being free from and above thoſe rules of faith and worſhip that Chriſt hath preſcribed, and promiſe others freedom and liberty from ſuch tryalls, perſecutions, or temptations as they ſee the faithful cleavers to Chriſt exerciſed under, will they but liſten to them: yea, they ſpeak as if they had their heaven and happineſs, Kingdom and glory here, while yet themſelves (as he ſaith) are ſervants of corruptions Having mens perſons in admiration for advantage, or profit-ſake, flattering and commending mens perſons, their greatneſs, parts, or places for ſome gain to themſelves.

Eighthly, Having thus at large deſcribed them and the evil and wretchedneſs of their way and condition, he fortifies them againſt them, by putting them in mind that this was no ſtrange matter, nothing but what the Apoſtles of Chriſt had forewarned them of.

But, ye Beloved, call to minde the words which were before ſpoken of the Apoſtles of our Lord Jeſus Chriſt, how that they told you, that there ſhould be mockers (Deceivers) in the laſt time, walking after their own ungodly luſts, ver. 17, 18. and then,

Ninthly, Gives yet a further Character and deſcription of them, and ſhews the fulfilling of thoſe words in theſe perſons, that they might not miſtake them, as to the perſons he warns them of, and that we in after-ages might know them, ſaying, Theſe be they that ſeparate themſelves (divide themſelves from the company and fellowſhip of the true worſhippers and Confeſſors of the Doctrine of Chriſt, as not one in faith with them, or as ſeeking to avoid thoſe ſufferings and perſecutions, that they were then expoſed to, probably pretending more holineſs, but really caſting off Chriſts government, yoke, and diſcipline in his Church.) ſenſual (or led by their carnal underſtanding and imagination, having no higher principle to guid them, and ſo ſavouring of ſuch animal or ſenſual things only) not having the Spirit. (The Spirit of faith to make them live by faith in the hope and expectation of the coming and Kingdom of Chriſt, which theſe deceivers denied, and made a mock of, and ſo of the eternal life that God hath promiſed to thoſe that worſhip him, and truſt in him by Jeſus Chriſt. ver. 19.

Now after all theſe things having ſo variouſly and abundantly both deſcribed theſe Deceivers, & admoniſhed the right Believers of them, he comes in theſe 20 and 21 verſes to exhort and counſel them to what might be of greateſt concernment to themſelves, and one another in oppoſition to the way and practiſe of thoſe ungodly perſons, and that they might be kept from their infection and the dangerous fruits thereof. But ye Beloved, building up your ſelves on your moſt holy faith, praying in the holy Ghoſt, keep your ſelves in the love of God, waiting for the mercy of our Lord Jeſus Chriſt unto eternal life. ver. 21, 22: wherein we have

A ſerious and heavenly counſel given to faithful and unfeigned believers for their preſervation in the Grace of God, and attainment of eternal life and happineſs and; wherein is

1. The compellation, term or title wherewith he addreſſes himſelf to theſe to whom he wrote. Ye Beloved.

2. The Diſtinction of them from, and oppoſition of them to thoſe ungodly Deceivers before deſcribed. Thoſe ungodly ones were ſuch as ſeparated themſelves, forſook the Aſſemblings of themſelves together, being ſenſual and not having the Spirit. But ye Beloved. Ye are not of them.

3. The main thing counſelled to, & to be aimed at by them, and that is in verſe 21. Keep your ſelves in the love of God.

4. The means and courſe to be taken and uſed by them to attain that end, and that is in ver. 20. and that is two-fold. 1. Building up your ſelves on your moſt holy Faith. 2. Praying in the Holy Ghoſt keep, &c.

5. The manner, poſture, or frame of heart in which they were to do all theſe things, viz. in propoſing to themſelves the ultimate end, Eternal Life, to have their hearts and minds exerciſed to, and waiting for the moſt neceſſary means as from Chriſt toward them as to their attaining thereof, namely, the mercy of our Lord Jeſus Chriſt, without which nothing of thoſe other great things exhorted and directed too, could be to any purpoſe either done, or attempted by them. Waiting for the mercy of our Lord Jeſus Chriſt unto Eternal life.

The two former, the Compellation, or Title given theſe perſons to whom this Epiſtle was writ, and their diſtinction from the ungodly and deceivers before deſcribed and warned of, we ſhall not inſiſt upon much, only we might note from the firſt,

Obſ. 1. That ſuch as abide in the Truth of God and walk therein, when others turn from it, abuſe or oppoſe it, are worthy of, and are to be reſpected with more love by thoſe who are over them in the word of the Lord, and miniſter the knowledge of God amongſt men, than ſuch as ſlight and depart therefrom, and ſo they were Beloved of the Apoſtles and Servants of Chriſt, as well as of Chriſt himſelf in their Ages:

For, This word (Beloved) ſignifies not only pitied, commiſerated, or perſons for whom good is deſired, for ſo much love may and ſhould be teſtified to others whilſt there is hope for them that they may be ſaved: as Paul teſtified ſuch love to the unbelieving Jews, who ſtumbled at the ſtumbling ſtone, and ſubmitted not themſelves to the righteouſneſs of God, Rom. 9.33. and 10.1, 2, 3. and it is to be teſtified to all that have not ſinned to death, 1 Tim. 2.1, 2. with John 5.16. but (Beloved) is, more intimately affected, valued, eſteemed, owned, delighted in, and deſired: as, ſo Chriſt is called God's Beloved, one in whom his Soul is well-pleaſed, Iſa. 42.1. with Matt. • .12.18. and 3.17. This is my Beloved, or, well-beloved Son, &c. Cant. And ſo Chriſt is alſo called by the Church his Spouſe, Her Beloved One, Cant. 1.13, 14, 16. It is a word implying and ſignifying more indearedneſs of affection towards the perſons ſo ſpoken to and ſtiled: and therefore uſual in the writings of the Apoſtles to Brethren in the faith and confeſſion of Chriſt: and never to ſtrangers from, or much leſs the enemies to it. By their uſe of which, they ſignified, either

1. That the Brethren, Believers in Chriſt, were dearly cared for, valued, and prized of God and Chriſt, objects of their eſpecial care and affection, and partakers of his Grace and Love, or

2. That they were eſpecially amongſt men cared for, owned, valued and delightfully affected by them the Apoſtles, and their fellow-labourers: they being therein of the mind of God and Chriſt, to love and affect eſpecially thoſe who with ſpecial care and affection are embraced of Chriſt, and of God in and through him. All men are to be honoured, but the Brotherhood in a ſpecial ſenſe to be beloved, 1 Pet. 2.17. not only (though ſpecially alſo) with a love of Charity, but alſo with a love of Brotherly kindneſs, a love of Brethren, 1. Pet. 3.9. Hebr. 13. 2 Pet. 1.7. even as Chriſt preferred ſuch before his natural Brethren, Mother, and Siſters, as ſuch only, Matth. 12.48, 49, 50. So did the Apoſtles and Servants of Chriſt prefer the hearty believers of the Doctrine of Chriſt before all other perſons, and ſo demeaned themſelves in word and deed towards them; owning them as their Brethren and beloved; carrying themſelves to them as Fathers toward their children. 1 Cor. 4.14, 15. 2 Cor. 12, 14. yea, as a Tender Nurſe or Foſter-Mother toward her little ones, as, Theſſ. 2.7, 8. They were gentle towards them as a Nurſe that cheriſheth her children, ſo kindly affectionate to them that they were willing to impart their lives and Souls to them. And ſo they inſtructed the Elders and Miniſters ordained by them to be eſpecially careful of, and watchful over ſuch. Act. 20.28. 1 Pet. 5.4 2, 3. and exhorted them to be kindly affectioned one to another. Rom. 12.10. yea, and this from the difference between theſe and others. For,

Obſer. 2. As there is a great difference between hearty believers in Chriſt, and others that believe not, and much more thoſe that are turned aſide and endeavour to corrupt others from the faith of him; ſo the Apoſtles uſed, and others that are the Servants and Miniſters of Chriſt ſhould uſe in their miniſtration to put a great difference between them alſo: for The righteous is more excellent then his neighbour, Prov. 12.26. More excellent, both as to his root, which is Chriſt and God in him, in whom he is by faith planted, and ſtands, and grows; and in reſpect of his branches, or what iſſues and ſprings up from the faith of Chriſt in his heart, as his thoughts and eſtimates of, and affections to God, his Truth, Wayes, People.

Though there may be much of the fleſh cleaving to him in theſe, and rendring theſe ſo imperfect, that he hath no cauſe to boaſt of them in the preſence of God, yet in theſe the righteous, believing perſon is far otherwiſe, and better than his Neighbour that is unrighteous, and hath nothing of the ſap, virtue and Spirit of Chriſt in him. And then in his fruits and uſefulneſs to others in word, and work, and for the glorifying of God to and amongſt them, and ſhewing to them the way of righteouſneſs, which being righteous, he doth alſo practice and exerciſe himſelf to: His lips feed many, and his tongue is as choice ſilver, Prov. 10.20, 21. He is furniſhed for others good and helpfulneſs ſo as others are not; and his eſtate and condition is far more excellent; Better a little that he hath, than the great riches of many wicked, Pſal. 37.16. Yea, he is more noble and honourable in his birth and deſcent as righteous, as being a Son of God, John 1.12. More rich, as being an Heir of God, and of the Kingdom that he hath promiſed to them that love him, Rom. 8.17. James 2.5. He is more ſafe and ſecure, as more out of the reach of danger, as being infolded in the everlaſting Armes of God; and in all reſpects is furniſhed with, and intereſted in far more durable and excellent injoyments than his Neighbour is, i. e. then any other man that is not righteous, or that is out of the Faith of Chriſt; and therefore much more than the wicked Apoſtates and Deceivers, that are Trees twice dead and pluckt up by the roots, as this Apoſtle ſaith, for they are corrupt, and their hearts wicked, and their works and fruits abominable and wretched; being fallen from God and his Truth, there is leſs hope of them than of any others; For better it is never to have known the way of truth, than after the knowledge of it to turn away again from the holy Commandement, 2 Pet. 2.21. Their root is rottenneſs, and their bloſſom goeth up as duſt, becauſe they have caſt away the Law and Doctrine of the Lord of Hoſts, and deſpiſed the Word of the Holy One of Iſrael, Iſai. 5.24. Though they may profeſs that they know God, yet in deed they deny him, being abominable and diſobedient, and unto every good work reprobates; bunglers at the beſt, and void of judgment, Tit. 1.16. Now as there is ſuch difference between them, ſo it is the part and practice of Chriſts Apoſtles and Servants to ſeparate and put difference between them in their miniſtration, as Jude here doth, To ſay to the Righteous, It ſhall be well with him, for they ſhall eat the fruit of their doings, and to pronounce wo to the wicked, for he ſhall (in going on to be ſo) ſurely dye, the reward of his hands ſhall be given him, Iſai. 3.10, 11. and ſo to ſeparate the precious from the vile, incouraging, confirming and ſtrengthening the one in the Lord, and ſo in the way of righteouſneſs, and reproving, diſcouraging and fighting againſt the other in the way of his wickedneſs; that he might be filled with ſhame, and either be turned from his wicked way, or be weakened and confounded however in it, that he may not be able to do hurt to others, and hinder them in the way of righteouſneſs and ſalvation, Jerem. 15.19.

But (as I ſaid before) I ſhall not inlarge further upon theſe things, but proceed to conſider the Councel and Exhortation here given, for the direction and preſervation of Believers. But ye beloved, building up your ſelves on your moſt holy faith, &c.

In ſpeaking to and conſidering of which I ſhall, God willing, obſerve the order above propounded, firſt ſpeak to the main thing directly exhorted to, and then to the means and manner thereto and thereof preſcribed, as God ſhall afford his aſſiſtance and help to me: And ſo I ſhall conſider,

1. The matter mainly or directly exhorted to, and ſee what it implyes and ſignifies unto us, that is, Keep your ſelves in the love of God: In which is ſignified,

Obſer. 3, 4. 1. That unfeigned Believers in Chriſt are in the love of God.

2. That it greatly behooves them, and it is required of them, that they keep themſelves therein.

Indeed thoſe words [In the love of God] may be ſo conſtrued, as to ſignifie either the way in which we are directed to keep our ſelves, namely, from the error of the wicked, and the dangers and woes attending it, and then the ſenſe might be, Keep your ſelves from thoſe perſons and evils forementioned, by taking heed to the love of God; or elſe (which I judge the righter, as to the intent of the Apoſtle here) the way, ſtate or condition, in which the Believers at that preſent were, this, I ſay, I judge the righter: for the other ſenſe repreſenting thoſe words (in the love of God) as if they ſignified (in minding the love of God) or the like, is included in the words, Building up your ſelves on your moſt holy faith, as we may ſee in conſidering that phraſe; and therefore I conceive the Apoſtle would not ſpeak the ſame thing twice in the ſame breath as it were; beſides that, his ſentence ſhould be ſomewhat defective in omitting the word (minding) or the like; whereas in the other ſenſe all things are plain. And the former Obſervation from theſe words evidently appears to be implyed, namely, That unfeigned Believers are in the love of God; Obſer. 3. where we ſhall mind,

1. What is meant by the love of God here, and then,

2. Shew that, and how, the Believer is in it.

1. By the love of God is ſometime meant and ſignified his loving, merciful, pitiful and compaſſionate affection, in which he willeth and deſireth the good of the party loved, and doth that that he ſees needful and conducible thereto; yet ſo as not in the mean while liking or approving or taking into fellowſhip with himſelf the party loved, becauſe of the unfitneſs and incapacity in the preſent condition for it. A Love of pity, commiſeration and well-willing, but not of owning and delight; and ſo it is ſaid 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, which is only meant of ſuch a pitying and well-willing love, not of owning and approving love. For it is not ſaid, That God ſo loved the world as that he approved its ſtate and way, or owned it to be his peculiar people, his portion, and the heirs of his Kingdom, or admitted it into fellowſhip with himſelf. No, the world being there plainly perſons not as yet believing in him, or in his Son, but in ſuch a condition as needed his Sons being given to do that for it, and receive that power and fi • neſs thereupon to help it as might render him an object to be believed in by it; were in ſuch a ſinful, wretched, ungodly State as in which it was liable to periſh in its wickedneſs or ſinfulneſs; and therefore God could not as in that ſtate in which he is yet ſaid ſo to love it, as to give his Son, approve of it, or admit it into his preſence to the injoyment of fellowſhip with him, and life therein. And that is evident, for could God as then and in that ſtate have delighted in, owned and approved of it, and ſo admitted it into fellowſhip with himſelf, and had God accordingly ſo have loved it as ſo to do, then was it in no danger of periſhing, much leſs in no ſuch danger as that it needed the coming forth and death and ſacrifice of Chriſt to ſave it therefrom, unleſs we could imagine that God ſent Chriſt only to preſerve the world in his owning, approving love, and not to procure that it might be ſo loved, or have a way to be brought into it which is contrary to the Scripture, which both tell us that the world was in a ſtate of enmity to God, and therefore not in an approved ſtate; and that Chriſt was ſent forth for its reconciling to him, 2 Cor. 5.19. God was in Chriſt reconciling the World to himſelf, &c. and every where implies a need for his doing ſo, that it or any man in it might come into ſuch a ſtate by him, as that it might be owned and accepted, which needed not if it was accepted before. For if it was owned of God and approved, notwithſtanding the ſin of Adam & that ſinfulneſs which thereby entred upon it & defiled it, then why might it not ſtil have been always accepted and approved whatever it might ſin in, by the power or virtue of that its corrupted ſtate, that its ſinning notwithſtanding: for if the root hindred it not of God's favour to it, why ſhould any fruit ſpringing from that root, and ſo Chriſt's coming had or ſhould have been in vain or needleſs; yea, and all calls to believe in him, and acting of faith toward him; which ſo pulls up all the Goſpel by the roots, and abrogates the Grace of God that it may by no means be endured. And therefore it may in no wiſe be underſtood of an approving, owning, and (as ſome are pleaſed to ſpeak) a tantamount juſtifying love from eternity, but only (as we ſaid) of a love of pity and well-willing, in which God beholding its wretchedneſs by reaſon of its ſins againſt him, and his curſe againſt it, did mercifully deviſe and find out a way to help it; and where through any of it might (if not obſtinately chuſing their own ruine) be actually ſaved and brought • o happineſs. Such a love as this may be in a Father toward an ungracious childe who hath provoked him to caſt him into priſon, where he yet remains in his crooked conditions and in danger there to periſh; he may out of pity uſe means to ſet him free, and reclaim him to a beter demeanour of himſelf, while yet he cannot like of his preſent either demeanour or concondition, or own and delight in him as ſuch. And as David loved Abſalom greatly, even while he was in open arms and rebellion againſt him, ſo as that he was not willing he ſhould periſh or be ſlain therein; yea, ſo as he could have found in his heart to have died for him, ſo he might have lived and come to good; when as yet he could not own, approve, or delight in him, or like to have his company in that his condition. Such a love God loves ſinners and ungodly men with, while yet they be ſuch. But,

2. By the love of God is ſometime meant and ſignified his owning, approving, tenderly affecting, & delightfully favouring or embracing a perſon or party loved, as when it is ſaid, The Father loveth the Son, and gave all things to him, John 3.36. and again, Therefore my Father loveth me, becauſe I lay down my life, that I may take it again, John 10.17. that is, he owns, approves, and delights in the Son, as in Matth. 3.17. This is my beloved Son in whom I am well-pleaſed, and as Mat. 12.18. Behold my ſervant whom I have choſen, my beloved in whom my Soul is well-pleaſed, or as Iſaiah hath it, Iſa. 42.1. in whom my ſoul delighteth. He ſo loved & loveth Chriſt not only as his eternal word as brought forth before the mountains and hills rejoycing always before him, and his dayly delight, as Pro. 8.29.30. but alſo as man of the ſeed of Abraham and David after the fleſh, and • s becauſe he was obedient to him, did his will, and kept his Commandement in laying down his life a ranſome for us, and taking it again, as John 15.9 10. with 10.17, 18. that he hath in all caſes ſtood by him, upheld and helped him, owned and approved his doings and performances, accepted him into his preſence, given him honour and glory, and taken up his delight and well-pleaſedneſs in him for ever. After that manner loved he not the world, he owned it not nor approves its works, nor takes it into his favour & acceptance, becauſe it and its works are all evil. But with ſuch a love God and Chriſt loved his Diſciples, as in John 15.9, 10. As the Father hath loved me, ſo have I loved you; (ſo that after ſuch a ſort with ſuch an owning, accepting, approving love) continue ye in my love: and John 16.27. The Father himſelf loveth you, becauſe ye have loved me, and have believed that I came out from God. Surely, God loved them before they loved Chriſt, but that was with a pitying, well-willing love, deſiring their good, and affording that to them that might conduce to their good, both as to the making them good, and bringing them to be capable ſubjects of his ſpecial goodneſs, while they were yet of the world he loved them, as he loved the world, and with ſuch a manner of loving them; and ſo gave Chriſt for them and to them as an object fit to be believed in by them, that they might believe in him, and be ſaved out of the condition of the world, in which he found them, and in which they lay before their believing in him: but now there he ſpeaks of an higher and other manner of love or ſtreaming, forth his love upon them, as perſons in Chriſt, loving him and believing him to be the Son of God ſent forth into the world by him. Such a likement of them as a reſult of the greatnes of his love to Chriſt, as not only on the accompt • of Chriſt's interceſſion & praying for them (I ſay not, ſays Chriſt that I wil pray for you) but in approvement of their faith in and love to Chriſt, & out of his reſpect upon that account to them, he would hear and help them; yea, as our Saviour himſelf ſays in his prayer for them in the next Chapt. John 17.23. the Father loved them even as he loved Chriſt; for ſo are the words, That the world may know that thou haſt ſent me, and that thou haſt loved them as thou haſt loved me. Loved them, not the world, for he did not love the world as he loved Chriſt, though he ſo loved it, as to give Chriſt for it, to be the Saviour of it; but by (them) its evident he means the Diſciples and believers on Chriſt, who are ſaid to be loved as Chriſt, not in immediateneſs, heighth of teſtimony, and fulneſs as Chriſt, but in reſpect of the account upon which he loves them. Not as Adam, or, as branches only of him, and ſo with a love iſſuing out of his love to him, as he may be ſaid to have loved the world, that is, to have pityed them, and deſired their good as his Creatures, but as Chriſt, as branches of him the true Vine, and with a love centered upon him, reflecting from his love to him, and with reſpect to him as loved for his obedience to him in laying down his life and taking it up again: and ſo as he loved Chriſt, even with a love anſwerable to, or after ſuch a manner, as, his loving him, that is, reckoning them in and after him, approving; owning, taking pleaſure in them, &c.

2. Now the hearty believers on Chriſt, and retainers of his Truth, and walkers therein, may be truly ſaid to be in the love of God in both theſe ſenſes, ſignifications or manners of the acting of the love of God; that is,

1. In the love of pity and well wiſhing, and that both

1. As they were in Adam, not only ſtanding and as there owned and approved as his innocent Creatures (for of his loving men there we have nothing here to ſay, the object of his ſo loving men as ſuch being long ſince ceaſed in Adam's ſinning) but as fallen, and yet pittied of God, and not left deſtitute of his care of him to help and reſcue him, for ſo they were parts and members of the World, or of that lump of mankind fallen in him whom he ſent his Son for, and who ſtood in need of his Sons coming and ſaving of them. In that love (as we noted) in one ſenſe all men are, till any of them ſlighting it, and rebelling againſt God, as exerciſing his love to them, are therefore blotted out of the Book of Life, and reprobated and reckoned after Satan, as incorporated into him, that is, all men, as fallen; were, and are, till then, the objects of that love: God would not that any man ſhould periſh, but that all might come to repentance and be ſaved, 2 Pet. 3.9. He would that all men be ſaved, and come to the knowledge (or acknowledgment▪) of the truth; for there is one God, and one Mediator of God and men, the Man Chriſt Jeſus, who gave himſelf a ranſom for all, a teſtimony in due time, 1 Tim. 2.4, 5, 6. Such Grace or Good will was in the heart of God toward the whole World, or every one that there through Chriſt was ſent forth for them, and taſted death for every one, Heb. 2.9. by which (bearing upon himſelf the ſin of the World therein) he took it away, John 1.29. obtained ſuch a releaſe of that judgment that was upon all for one offence to condemnation, that there is juſtification to life, and righteouſneſs in him for all; Rom. 3.22. and 5.18. He being riſen again a Conquerour over ſin and death for our juſtification, and being as a reward and recompence of his ſervices and ſufferings taken up to the right hand of God, He is by him made Lord and Chriſt, Phil. 2.10, 11. Acts 2.36. Lord of all, both of the dead and living, Acts 10.36. Rom. 14 9. And anointed and filled with the Holy Ghoſt and power, that he might be the light to lighten the Gentiles, and Gods ſalvation to the ends of the earth, Iſai. 61.1. and 42.1, 7, 8. and 49.8, 9. The great Prophet and Teacher of the Truth of God to men; the Great High Prieſt, who having offered up himſelf an acceptable Sacrifice to God, is in the vertues thereof the Mediator of God and men, the propitiation for the ſins of the whole World, 1 John 2.1, 2. 1 Tim. 2.5. So as that mercy and goodneſs, patience and forbearance is by him extended from God to the whole World, in the day of his grace and patience to lead them to repentance, Rom. 2.4, 5. Pſal. 145.8, 9, 10. and there is in and through him a way of acceſs for any of them to God, and of acceptance with God in their repenting and coming to God by him, Heb. 7.25. and 10.19, 20. John 14.6. and 3.16, 17. Who is alſo the Great King over all the Earth, who are given him for his inheritance and poſſeſſion, Pſal. 47.7. Jer. 10.7. Pſal. 2.8. And in the exerciſe of theſe his glorious Offices, He is the Saviour of all men, and eſpecially of them that believe, and through him God his Father is ſo alſo, 1 Tim. 4.10. All things are ready in him for men, even a feaſt of fat things for all people, Mat. 22 4. Iſai. 25.6. And both he and the Father in him is ready to entertain thereto all that come to him in the ſtrength and vertue of his grace and gracious call preventing them: which is therefore alſo extended to them generally by God and Chriſt in his works about them, or words to them, with his Spirit there through working to convince, reprove, and move them to ſeek after and turn to him, Iſai. 55.1, 2, 3, 6, 7, 8. and 45.22. Prov. 1.20, 21, 22, 23, 24. Pſal. 50.1, 2. Prov. 8.1, 5. and 9.1, 6. John 6.37. Such love hath God to all generally, and to thoſe that believe he teſtified the ſame to draw them to believe and come to him, they alſo being before their believing, Children (that is, fit for and worthy) of wrath even as others, Epheſ. 2.3. Tit. 3.3, 4, 5. Yea, and now that they believe, having nor wholly put off the fruits of the ſin of the firſt Adam, but being as men ſtill defiled with ſin dwelling in them, and mortallity and death upon them, as ſuch, they are objects ſtill of that love of pitty to mankind, and ſtand in need of the exerciſe of it to their ſalvation; they are not by believing paſſed out of that love, much leſs blotted out, but are yet continued in it, though alſo advanced higher, and ſo not only as all other men the objects of that love, but alſo

2. As brought unto Chriſt they are in a further ſenſe in that love too, ſo as other men are not; that is to ſay, they are in the underſtanding, belief and knowledge of that love of God to man; that is, they in ſome meaſure underſtand, believe & know it, yea, have it in their hearts ſo as they are alſo begotten to God and Chriſt thereby, are born of it, and have the foundation, ground or beginning of their faith and hope in God in it; for it is in the diſcovery and perception of that love of God to man, that the heart is overcome and framed to truſt in God, and brought out of it ſelf, and out of its former falſe confidences into Chriſt; not the ſight of ſpecial love to it ſelf above others, but the ſight and knowledge of Gods love to the World. Therefore when our Saviour had preached to Nicodemus the neceſſity of regeneration to the entring into the Kingdom of God; or ſeeing and injoying it, he did not afterward, for effecting that regeneration in him, tell him of ſome peculiar electing love of God towards him in particular, but of Gods love to the World in general, John 3.3, 5, 15, 16. Even as it was not the lifting up the Brazen-Serpent in ſome ſpecial faſhion for this or that particular perſon of the Iſraelites ſtung with the fiery Serpents, and their beholding it as in ſome ſuch ſpecial faſhion lifted up for them, by vertue whereof this or that perſon of them was healed, but by its being lifted up for all of them in general, this or that man beholding it as ſo lifted up as a common Medicine for their healing, received healing by it, and periſhed not. And as Moſes lifted up that Serpent in the wilderneſs (the only common Medicine for all that were ſtung,) ſo muſt the Son of man be lifted up, that whoſoever believeth in him ſhould not periſh, but have everlaſting life. So the Apoſtle Paul ſaith, Tit. 3.3, 4. that it was the effect and product of the love and pity of God our Saviour towards man, and not as towards themſelves only, or in ſome ſpecial manner, that they were pull'd out of the ſtate of the world & ſaved. While any man knows or takes heed to, and minds the Name, fame, or Doctrine of God, that ſets him forth in his greatneſs, power, love, mercy, faithfulneſs, &c: he will truſt in him. That Name known and minded (though it be but one and the ſame in it ſelf, for and to all men as conſidered alike) will beget and frame the hearts of ſuch as know it to truſt in him. It is the ſight, underſtanding, or perception of the General love of and goodneſs of God to all, even to ſinners and enemies, that overcomes any, whiles ſinners and enemies to turn to God, truſt and hope in him, and in his mercy for their ſalvation.

The ſight and perception of the goodneſs of God to believers, as ſuch may make a man to wiſh himſelf to be ſuch, and more diligently to liſten to what may make him ſuch that he may partake of that choice goodneſs: and it is very uſeful alſo to be propounded in the hearing of others; as our Saviour did propound the bleſſed ſtate of his Diſciples to them in the hearing of the multitude, Matth. 5.1, 2. with Luk 6.20, 21: but it is the ſight, knowledge, or perception of God's graciouſneſs to ſinners, in his (being upon the account of Chriſt and his ſacrifice and mediation) ready and willing to accept any poor ſinner turning to him, forgiving his ſins (and not retaining his treſpaſſes againſt him to barr him out from his favour) that draws and perſwades a ſinner and ungodly one to turn unto him, and hope and believe in him, yea, and it is the fleſh of Chriſt given for the life of the world, that the believer alſo feeds on. Now all men are not in this ſenſe in the General love, goodneſs, and gratiouſneſs of God: they do not ſee, perceive, and believe it, much leſs are their hearts taken with it, and living in it, ſucking in vertue and power from it to truſt in God, and to renew them into his image and unto his obedience. But the believers are in this ſenſe in it too, in the words and Doctrine of Chriſt, John 8.31, 32. feeding upon it even upon the fleſh of Chriſt given for the life of the world, John 6.51. Chriſt given to be the ranſome for all, and there-through the Saviour of the world, is the root, ſpring, and foundation of their hope and faith towards God: and then.

2. They are alſo there-through in the ſpecial love of God. The love wherewith he loves Chriſt comes upon them, and they are in it, included in it, and incloſed with it; becauſe through the diſcovery of Chriſt and the Grace of God in him, for all men they are brought into Chriſt. Being baptized into him they have put him on, as Gal. 3.26, 27. and are lookt upon of God, as in him, as his Branches, John 15.1, 4, 5, his Members, Epheſ. 5.30. and ſo they are reckoned after him, according to their new-Birth, of and into him. 2 Cor. 5.16, 17, Being in Chriſt, they are no more known after the fleſh: After what they were in Adam and derived from him to be diſowned of God by reaſon thereof, but they are new Creatures, old things are paſſed away, and all things are become new, they are now in another, a new State and condition, from what other men are in, out of Chriſt, & that from what themſelves were in before they were in Chriſt, or believed in him, they were amongſt others in the ſtate and fellowſhip of the world, Branches of the ſame Wild-Olive (as it were) with them, ungodly ſinners, children of wrath, ſuch as deſerved wrath and were obnoxious to it, as well as the reſt, but now, through the blood of Chriſt, and by faith in him, they are made partakers of Chriſt the ſecond Adam, the root of righteouſneſs, the plant of renown, the Son of God, and his dearly beloved One; and ſo they are.

1. Juſtified & acquitted from all their former ſins and treſpaſſes, none of them remain upon them as imputed to them, there is not only righteouſneſs in Chriſt for them, as for all, Rom. 3.22. but it is alſo come upon them, ſo as they are in it. By Chriſt all that believe are juſtified, acquitted, and ſet free from the charge and imputation of, all things, wherefrom they could not be juſtified by the Law of Moſes. Act. 13.38, 39. even from ſuch ſins as the Law of Moſes provided, or allowed no Sacrifices for, as Murther, Adultery, &c. what ever they were before, they are now juſtified, ſanctified, waſhed, or made clean therefrom in the ſight of God, in the Name of the Lord Jeſus, and by the Spirit of God, 1 Cor. 6.9, 10, 11. and they are now reputed and reckoned righteous in Chriſt, and ſo ſtiled, and ſpoken of by the Spirit of God in the Scriptures.

2. They are now alſo owned and accepted of God into a nearer relation and ſtation to him▪ they are now in Chriſt become his, not only his in a common ſenſe, as all the earth are, but his in a more ſpecial and peculiar ſenſe, not only his, becauſe his Creatures in Adam, and ſo he their Soveraign Lord to rule over and diſpoſe of them as he pleaſes, but alſo his, becauſe his new Creatures, Created as his workmanſhip in Chriſt Jeſus unto good works, which he hath ordained for them to walk in: his people, his Subjects, his purchaſed ones; not only as generally ranſomed from under the power and tyrannous juriſdiction of Sathan and Sentence of curſe, to be under Chriſts Lordſhip, and diſpoſe as all are: but alſo as through his love therein teſtified and made known they are purchaſed and procured to a voluntary ſubjection of themſelves to his Government, to own him for their Lord, and themſelves to be his Subjects and and Servants, and ſo are tranſlated out of the Kingdom and juriſdiction of Sathan and the power of darkneſs, as to their living therein, and obeying thereofi, nto the Kingdome and gracious Government of his Dear Son, Exod. 19.5, 6. Eph. 2.10. 1 Pet. 2 9. Col. 1.11, 12, 13. Yea, they are made of his family and houſhold in the choice ſenſe: Fellow Citizens with the Saints, of the Heavenly Jeruſalem, the City of God, &c.

3. Yea, God ſo loves theſe that he adopts them to himſelf for Sons, being in Chriſt his Son, and, made members of him, whereas before were they others Servants, ſervants of ſin and heirs of death. To them that received him, he (that is, Chriſt) gave this liberty, freedome or dignity, to become the Sons of God, even to them that believe in his Name; being begotten and born thereto, not of bloods, or of the will of the fleſh, or of the will of man, but of God, whoſe work it is to bring a man to, and make him in Chriſt by and through the word of truth, declared to men, and liſtened to by them: John 1.12, 13. Jam. 1.18. thence, that alſo, ye are all the Sons of God, by faith in Jeſus Chriſt, for as many as have been baptized into Chriſt have put on Chriſt, Gal. 3.26, 27. It is a fruit and conſequent of mens being in Chriſt; a priviledge reſulting from Chriſt the Son of God by nature and generation that any obtain this Grace and favour to be reputed and owned of God as his Children; and therefore alſo it is common to all believers, that are truly ſuch without difference or reſpect of perſons: it is nothing that the carnal parentage or natural blood or birth of better or worſe parents; or that the deſires of the fleſh to be honoured of God, or will of this or that man hath any thing to do in, or makes any difference in. All that are in Chriſt being born thereto, and therein of God, and reckoned after Chriſt, in whom they are, as Gal. 3.28, 29. with John 1▪ 13. ſignifies: and then from and as a conſequent to this,

4. God ſo loves them as to give them the Spirit of the Son, both his Spirit to open the knowledge of Chriſt his Son to them, and the diſpoſition, liberty, boldneſs towards and affection to, and affiance in him, in ſome meaſure. The ſame Spirit that dwelt in, and yet dwells in Chriſt, and led him as man in the dayes of his fleſh, to have confidence in, and boldneſs towards his Father, and ſo to go to him upon all occaſions as to his Father, he gives alſo to the believer in him, to let him know Gods Fatherly love to, and care of him, upon the account of Chriſt, and to lead him in hope and confidence to depend on and call upon him, as alſo to guide, inſtruct, comfort, ſtrengthen and help him on all occaſions. To this purpoſe is that in Gal. 4.5, 6. Becauſe ye are Sons God hath ſent forth the Spirit of his Son into your hearts, crying, Abba, Father; and ſo many as are led by the Spirit of God, they are the Sons of God, and the Spirit it ſelf helps our infirmities, &c. Rom. 8.15, 16, 26, 27. and this he gives both as a pledge of his love and acceptance, and as an earneſt of the Inheritance, Epheſ. 1.13, 14. 2 Cor. 1.22.

5. Yea, and as he gives them the priviledge of Sons, and the Spirit of his Son, ſo alſo the reſpect of Sons; ſo as that as he heard and helped Chriſt his only begotten Son in the dayes of his fleſh, in all that he called upon him for, and took care of him to provide for and protect him, ſo doth he alſo to thoſe that believe in his Son; The eyes of the Lord are open upon the righteous, and his ears are open unto their cryes, and his face is ſet againſt the wicked, that hate and oppreſs them, 1 Peter 3.12, 13. He is nigh unto his people in all that they call upon him; for as our Saviour alſo promiſes, John 15.7. Abide in me, and let my words abide in you, and ask what ye will it ſhall be given you; and that as a teſtimony of his great love to them, in which he imbraceth them in Chriſt his beloved one, in whom they are accepted, Epheſ. 1.16. See alſo John 14.13, 14. Pſal. 145.17, 18, 19. as our Saviour teſtifies, John 16.27. ſaying, In that day ye ſhall ask the Father in my Name, (namely, when they had received the promiſe of the holy Spirit, to be a Spirit of grace and ſupplication in them) and I do not ſay, that I will pray the Father for you, for the Father himſelf loveth you, becauſe ye have loved me, and have believed that I came out from God. Yea,

6. In his love he teacheth them by his holy Spirit, and leads them into all truth as is good and needful for them, John 14.17, 26. Prov. 1.23. teacheth them how to walk, and how to pray, guides and leads them in the way that they ſhould go, makes known his words, ſhews them his mind, the Myſteries of his Kingdom, &c. So Pſal. 25, 8, 9, 12, 14. Good and upright is the Lord, therefore will he teach ſinners the way; the meek will he guide in judgment, the meek will he teach his way, i. e. thoſe that being convinced of their own poverty and emptineſs do meekly receive his words; The ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant: And Matth. 13.11. To you (ſayes Chriſt to his Diſciples) it is given to know the Myſteries of the Kingdom of God; and I have called you not Servants, but Friends, for all things that I have heard of my Father have I made known to you. He takes care of them that they may not wander out of the way of life and righteouſneſs; yea, he ſhews them thoſe delights and pleaſures of his wayes, and gives them a glimpſe too of the glory of the end of it, even of the glory of his Kingdom, ſo as that they are thereby made to love his way, and walk in it comfortably and with great delight, Prov. 3.17. Pſal. 119 32, 165.

7. In love alſo he nurtures them as his Children, giving them chaſtiſement as he ſees needful and good for them, not leaving them to their own counſels, wayes and wills, as he doth thoſe that coutemn his counſels, and ſubmit not to him. He is faithfully reproving and warning them, and timely ch • ſtening them with his afflictions, that he might teach them his Law, and they might keep his Statutes, Pſal. 94 12. and 119 67, 71. as a Father that loves his Child, and therefore ſpares not his Rod, Prov. 13.24. for he knows that a Child left to himſelf comes to miſery, and ſhame; nor yet doth he in afflicting ſmite them as he ſmites theſe that ſmite them, and are his and their enemies, but as a Father chaſtens the Son in whom he delighteth, Prov. 3.11, 12 Iſai. 27.7, 8. that is he doth it in meaſure and judgment, not in fury, ſo as he ſees they may bear, and as may be for their profit, Iſai. 27.8, 9. Heb. 12.10. He is faithful and will not ſuffer them to be tempted above what they are able, but with the temptation or tryal will give an iſſue that they may be able to bear it, 1 Cor. 10▪ 12. For he pities them as a Father pities his Child, knowing their mold and temper, and that they are but duſt, and therefore doth not deal with them after their ſins, nor reward them according to their iniquities, but puniſheth them leſs than they deſerve, is ſlow to wrath toward them, and abundant in goodneſs and truth, and doth not chide them alwayes, nor retain his anger for ever, Pſal. 103.9, 10, 11, 12, 13. yea, and with his chaſtiſements affords his ſupports and conſolations to refreſh their hearts, Pſal. 94.18 19 yea, and turns again and hath compaſſion according to the multitude of his tender mercies, Lam. 3.32. Yea,

8. He takes pleaſure in them, in them that fear him; and in them that hope in his mercy, Pſal. • 47.11. The Lord takes pleaſure in his people, Pſal 49.4. It's his deſign and delight to make them happy, and to beautifie them with his Salvation, to make them as a Crown of Glory, and as a royal Diadem in his hand; therefore he calls them Hep • zibah, that is, my delight or pleaſure is in her, owning them together in Chriſt as his royal Spouſe and Conſort; as Iſai. 54 5. with 62 2, 3, 4. it rejoyceth his heart to ſee them thrive and proſper, for he hath pleaſure in the proſperity of his Servants, Pſal. 35.27. Yea, and though they have their failings, weakneſſes and ſpots that might render them unlovely, yet having given Chriſt to them to be their covering, their righteouſneſs and ſalvation, they being in him, he in him beholds them, and through and in him rejoyces in his love toward them, yea, and will joy over or in behalf of them with ſinging, Zeph. 3.17. though their goodneſs gives him not reſt, yet his love to them doth, He ſhall reſt in his love, and in his love alſo he hath abundantly provided for their perfect cleanſing and conforming to him, that there may be no ſpot in them, but they may be perfect and without blame before him, Epheſ. • . 26, 27. having appointed his only Son (who is faithful to him in all things) to waſh and ſanctifie them, and conform them to his mind.

9. Yea, ſuch is his love that he deals with them further as his Children, in providing all things for them, and taking care to ſupply all their wants to them, and give them whatſoever he ſees good for them through Jeſus Chriſt, both for the things of this life, pertaining to their bodies, and in the things of eternal life pertaining to their ſouls; therefore alſo he would have them with carefulneſs, as knowing that he takes care for them, and as a Father knows and conſiders their needs, both for food, rayment and protection, and ſo for gifts or comforts, &c. Your heavenly Father knows that ye have need of all theſe things, Matth. 6.32, 33. and without covetouſneſs, as knowing and believing that he ſtands by them, is at hand to help them, and will never leave them nor forſake them; ſo that we may boldly ſay, The Lord is on our ſide or is our helper, we will not fear what man can do unto us, Heb. 13.5, 6. He is a Sun and Shield, and will give Grace and Glory, and no good thing will he withhold from them that walk uprightlly with him, Pſal. 84.11.

10. Further yet, He cauſeth all things to work together for their good, Rom. 8.28. All his wayes are mercy and truth to them that love him and keep his Covenants and Teſtimonies, and that think upon his Commandments to do them, Pſal. 25.10. He is Lord of all things, and rules in the Hoſts of Heaven and Kingdoms of men, and will and doth diſpoſe of all Providences for the glory of his Son, and ſo for the profit and advantage of all that are in him, and do truſt in and love him. To this purpoſe it is that he ſayes to Sion, that he hath ingraven her upon the palmes of his hands, and that her walls are continually before him, as ſignifying, that in all his works he hath reſpect to their commodity and advantage, and his eyes are alwayes watching for them, and ſpying out what may avail and profit them, Iſai. 49.16. and that of the Apoſtle, 1 Cor. 3.21, 22. All things are yours, whether Paul, or Apollos, or Cephas, or world, or life, or death, things preſent, or things to come, all are yours, and ye are Chriſts, and Chriſt is Gods; that Chriſt went away from his Diſciples, it was becauſe it was expedient for them, and that he takes away any outward comforts from us, and orders any afflictions to us, it is becauſe he ſees it good for us, if we believe and walk with him, John 16.7. Pſal. 119.71. For

11. They being in Chriſt, they are his Elect in him, his Elect and choſen One, Choſen in him before the foundations of the world, to be holy to him, (his holy Lot, Portion, Inheritance, his Garden, Vineyard, &c. Deut. 32 9. Jer. 10.16. Cant. 4 12. and 8.11.) and to be blameleſs before him in love, Epheſ. 1.4. they are his, the people whom he hath fore-known in Chriſt, that is, fore-owned, or purpoſed to own in all Ages, and therefore alſo hath fore-ordained or predeſtinated to be confor med to the Image of his Son (in ſufferings and obedience to him therein, and ſo in holineſs and happineſs) and therefore orders all things ſo as may conduce to bring them thereto. He hath fore-appointed them to ſufferings, but only ſo as may conduce to bring them into conformity with Chriſt, to which therefore he calls them, and therein juſtifies, ſupports and owns them, and will in due time glorifie them, as he hath done to Chriſt, and to thoſe in all Ages that have believed in and loved him; therefore they are pretious to him and honourable in his ſight, Iſai. 43.4. after the pattern and ſimilitude of Chriſt the Firſt born amongſt many Brethren, who is elect and pretious in the ſight of God, however rejected and deſpiſed of men, 1 Pet. 2.4. yea, and as he is the living Stone, ſo are they in him and through him; as he is the Prieſt, the high Prieſt of God, and his holy Foundation and Temple, in whom dwells all the fulneſs of the Godhead bodily, A Prieſt after the order of Melchiſedek (who was both King and Prieſt) ſo they alſo in him are built up a ſpiritual houſe, an holy, yea, a royal or Kingly Prieſthood, to offer up ſpiritual Sacrifices to God, acceptable to him by Jeſus Chriſt, in whom all they are built up an holy Temple, an habitation for God by his Spirit, 1 Pet. 3.5 9. Epheſ. 2.20, 21. Yea, and as God is delighted in Chriſt, and tender over him, ſo as whoſoever is incenſed againſt him ſhall be aſhamed, and thoſe that riſe up againſt him he will deſtroy; ſo alſo they that believe in him are ſo dear to him, that whoſe toucheth them toucheth the apple of his eye, and do provoke Gods ſore wrath againſt them to their deſtruction, Pſal. 2.3 4.11, 12. and 89.21, 22, 23. Zech. 2, 8. Iſai. 43.4.

12. And to conclude, they are ſo in the love of God, and beloved of him, that he hath prepared for them, gives unto them, and will (if they abide) poſſeſs them of an everlaſting and moſt glorious Kingdom and Inheritance. He gives himſelf to Abraham and his Seed (and ſuch are all that are Chriſts, Gal. 3.29.) to be their God, their Shield, and their exceeding great Reward, Gen. 15.1. and 17.1.7. as they are his portion, ſo he alſo is theirs, Jer 10.16 and all his infinite power, greatneſs goodneſs, is for their defence and helpfulneſs in their obeying him, 2 Cor. 6.17. and he hath prepared a City for them, a City that hath foundations whereof he himſelf, in a peculiar ſence, is the Builder and Maker, Heb. 11 10, 16. Whence that of our Saviour, Fear not little Flock, it is my Fathers good pleaſure to give you the Kingdom, Luke 12.32. And I appoint unto you a Kingdom, s • my Father hath appointed unto me, &c. for if Sons, then Heirs, Heirs of God, joynt-Heirs with Chriſt, if we ſuffer with him, that we alſo may be glorified with him, Rom. 8.17. the new and heavenly Jeruſalem, and therein to eat of the Tree of Life, in the midſt of the Paradiſe of God, and to drink of the River of the waters of Life, pure and unmixed pleaſures, and to be free from all curſe, ſorrows, temptations, cryings, death▪ and to be filled and ſatisfied with all fulneſs of Good in the preſence of God and of the Lamb for ever, ſee Revel. 21. and 22.1, 5. Yea, in a word, the love of God in Chriſt Jeſus is unſpeakable towards them, and paſſeth all underſtanding and conception. But I ſhall ſay no more here of it, but paſs to the uſe of what is already ſaid.

Ʋſe. This Truth thus opened and conſidered, may be of good uſe to us divers ways, as

1. To ſuch as are yet unbelievers, and unacquainted with Chriſt, it ſerves to provoke them to give diligence to know and believe in him, to let go all their Idols, and lying refuges, their falſe hopes and confidences, that they are and ſhall be well enough, becauſe of ſome good birth of good Parents, or priviledges, works, and worth of theirs, that they think well of themſelves for: and all taking content in, or earneſt purſuit after the injoyments of the world, and learn the knowledge of Chriſt, and cloſe with, and ſubmit to him that ſo they may be by him brought into the love and favour of God, as to the ſpecial actings of it towards them, that they would hear and mind the Goſpel, and therein the love of God teſtified towards them, as and while yet ſinners, in having no pleaſure in or deſire to their deſtruction, but providing in Chriſt for their eſcape from miſery & obtaining mercy, to which alſo in his Goſpel he is exhorting and inviting of them; that ſo through the knowledge and belief of his general love toward them and all men in the ranſome given for them, they may be perſwaded and overcome to believe in Chriſt, and in God through him, and ſubmit themſelves to his Heavenly Doctrine and Government; that ſo they may receive, the life in him the forgiveneſs of their ſins, and the inheritance with thoſe that are ſanctified by faith in him. Who is alſo given for a Covenant to the people, for a light to the Gentiles, that he might be Gods ſalvation to the ends of the Earth. That ſo whoſoever liſtens to, and obeys him might be by him made at one with God and be in Covenant with him. To every one while yet the day of Grace laſteth it affords motive and incouragement to ſeek the Lord while he may be found, and to call upon him while nigh at hand; to let go their evil ways, and falſe thoughts and imaginations (as of being well enough without the hearty knowledge of and faith in Chriſt, or as if they might not certainly obtain favour by cloſing with Chriſt or the like) and to turn to God, to hear & believe what he ſaith to them by Chriſt in the Goſpel, and tells them there, that he hath done for them in and by him, that ſo they being in the mindfulneſs and belief of that his love and grace may be begotten ther through to truſt in him and depend on him, and ſo may find everlaſting life. Repent and believe the Goſpel. Hear inſtruction, and refuſe it not, for bleſſed is he that hears the inſtructions of Wiſdom, watching at her gates, and waiting at the poſts of her doors; (uſing all he can appointed of God for ſeeking her) for they that find her (as all that heartily ſeek her attending to God in his ways ſhall) find life, and ſhall obtain favour of the Lord (namely, the choice mercy, and love of the Lord, which is the portion of the unfeigned believers, the inheritance of the Saints, and holy ones.) But who ſo ſin againſt her, wrong their own Souls: all they that hate her and ſo ſlight and put away her inſtructions, and refuſe to turn at her reproofs, love Death, Prov. 8.32, 33, 34, 35. Iſa. 55.6, 7. Surely, the favour of God is worth the moſt earneſt ſeeking after, for what like it can make us happy? What elſe can ſo ſatisfie the Soul and make it ſafe? If the light of the Kings countenance is ſo beneficial and comfortable that it's compared to a Cloud of the latter rain, ſweetly refreſhing and bringing forward the fruts of the earth, and if in his favour is life, as Prov. 16.11, 12. Oh then, how much more advantageous and comfortable and inriching is the favour of God▪ if he be for us, who is he that can be againſt us, or that can harm us, if he be our Shepheard, what good thing that he ſees good for us can be wanting to us, in whoſe preſence is fulneſs of joy, and the delight of whoſe countenance is better than light it ſelf. Verily, in what he hath done for All men in the death and reſurrection of Chriſt, he hath opened a way for us to look up to him, and hope in him, notwithſtanding the guilt of that ſin that excluded us from his preſence, & the death, & curſe therby ſentenc'd upon us And in the glory given him at his right hand, the power and Lordſhip over all things in Heaven & Earth, and power to mediate for us, and obtain for us and obtain to give to us in the vertues of his Sacrifice the forgiveneſs of our ſins; yea, even of ſins committed by us in our perſons againſt his Grace and goodneſs upon our hearty Repentance and turning to him, there is great incouragement, to betake our ſelves to his teaching and Government (eſpecially conſidering his great mercifulneſs unto ſinners and promiſes to receive them that come him, and faithfulneſs in his promiſes,) and to rely upon him for what ever may be for our welfare and happineſs. Who ſo deſires then to be in the love and favour of God, and to have him a ſure defence and ſhelter from all evil and miſchief and from everlaſting deſtruction; yea, and a gracious Father to him, to take care of him and afford his bleſſing to him for here and for hereafter, let him let go all other ways of ſeeking reſt or good to himſelf, and betake himſelf to Chriſt to learn and embrace his heavenly Doctrine and walk therein: So ſhall he be at peace with God, and good ſhall aſſuredly be his portion.

2. It is alſo very uſeful for reproof to thoſe that ſlight the Doctrine of Chriſt, and take no heed thereto or reſt in an empty formall profeſſion thereof, not heartily embracing it and ſubmitting themſelves to it. Surely, it diſcovers them guilty of great folly and madneſs for what do they deprive themſelves of? how ineſtimable a treaſure? what unſpeakable advantages and bleſſings? even of no leſs than the ſpecial ſavour and love of God, and ſo of his protection, promiſes, preſence, and of eternal life, which ſtands in the knowledge and injoyment of him and of the light of his countenance. And what is there that a man can ſet his heart upon and deſire and endeavour after, that is worthy to be compared with ſo great benefits, much leſs to be preferred: are not all other things infinitely below the favour of God, either as to our ſafety or ſatisfaction? Can we be any where ſo ſafe as in his cuſtody and protection • ? Or any where ſo well provided for as in his bleſſing? The life and happineſs of the Soul ſtands in its having his love and favour towards it, and its injoyment of his bleſſing: therefore without that the Soul is without life and happineſs; and if that be loſt the Soul is loſt, and what is that in the world whereabout men buſie themſelves, ſo as therefore to neglect God and Chriſt and excuſe themſelves from their coming to and cloſing with, or living up to Chriſt and his Doctrine, that can give them any valuable compenſation for the loſs of the Soul, Matth. 16.26. what a folly is it for a man to feed on husks or aſhes, when he might have good and wholeſome bread and other chear to feed on: or what a madneſs for a man to take a deal of pains and coſt to hew out a Ciſtern to keep him ſome water in for his uſe, which when it is hewed too will hold none becauſe it is broken; when as he might take as much as he will and that exceeding good for any uſe for which he needs it, and at all times freely, without coſt or expence at a ſpring or fountain that is ſo hard at hand to him: and yet ſuch, or rather far worſe is our folly and madneſs when neglecting Chriſt and turning our back upon him and his Doctrine, and refuſing to walk in the faith and direction thereof, we yet multiply either works and ſervices of our own or other mens invention or preſcription for attaining righteouſneſs and peace otherwiſe, or deſire and endeavour after the riches, honours, and pleaſures of the world, or whatever we conceive may ſatisfie our luſts, ſeeking peace and reſt and content in them. To ſuch the Holy Ghoſt directs his Councel with reproof after this wiſe, in Iſa. 55.1. Ho every one that thirſteth (that lacketh & deſireth peace, content and happines) Come ye to the waters (the Son of God and his Heavenly Doctrine, John 7.37, 38.) yea; he that hath no mony, come and buy, yea, buy wine and milk without money and without price (God requires nothing of gain, profit or worth to be given to him by us as in exchange; but only let go and part with what we have that harms us, our evil thoughts and ways as ver. 7.) Why will ye lay out your money for that that is not bread, and your labour for that that ſatisfieth not? hearken unto me, and eat that that is good: that which Chriſt ſets before us in his word and Doctrine, even himſelf, his fleſh and blood, his abaſement & ſufferings for us as therein commended to our faith, and as the great evidences of God's gratiouſneſs to us, procurers of our happineſs, and ingagements to obedience) and let your Souls delight themſelves in fatneſs. See alſo reproofs of this nature in Pſal. 4.2. Jer. 2.13. John 5.40. &c. Yea, alſo,

3. Hence we might note the equitableneſs of Gods wrath againſt & judgments upon men that neglect to know and believe in Chriſt; that it is a juſt thing with God to ſeparate them from his preſence and bleſſing unto everlaſting curſe and miſery, becauſe they both ſlight and reject the good he hath done for them, and Grace ſhewed them in Chriſt: trample him, the great gift and evidence of good will, under their feet, and do ſet at naught his love and favour toward them; even himſelf in Chriſt, who would be their portion, & protection; matter not his promiſe, nor the ſweetneſs, ſafety, & ſatisfaction that they might have his preſence and in the light of his countenance, preferring lying vanities before ſo great mercies as God tenders to them, and deſpite that gracious Spirit that invites and allures them after him. He that values not his favour how can he think himſelf injured if he feel his wrath? and he that regards not his preſence and bleſſing, but rather chuſes to liſten to and walk after Sathan, how can he complain of injuſtice, if he therefore bid him depart from him and his preſence to be tormented and deſtroyed with Sathan: ſo that God will be juſtified in his ſayings, and be found juſt in his judging them that deſpiſe and ſet light by him, and rebel againſt him. But,

4. It is alſo of great uſe to ſuch as are in Chriſt, that have fled for refuge to him, embraced his Doctrine and yeilded up themſelves to be Governed by him, it affords ſingular matter of uſe to them, and that,

1. By way of comfort and incouragement againſt all that doth exerciſe & afflict them; for what are all things that ſtand againſt them or are grievous to them in compariſon of the love and favour of God towards them? If God be for us, if he love and favour us, if he accept and own us, if he be our friend and Father, and ſet himſelf to help us, have who or what are they that are againſt us. Is it the ſins we have committed in times paſt, which we are turned to God from and have repented of; why, they are pardoned and forgiven through Jeſus Chriſt believed in by us. For to him give all the Prophets witneſs that through his Name whoever believe in him ſhall receive remiſſion of their ſins, and by him all that believe are juſtified from which we could not be juſtified by the Law of Moſes, Act. 10.43. and 13.38, 39. Is it ſin yet remaining in us, and warring againſt us, and hindring us that we cannot ſerve God and live to him ſo as we would? Why, There is now no condemnation to them are in Chriſt Jeſus (no not from the fleſhes or ſins being in them to them) that do not walk after the fleſh but after the Spirit. If wee walk in the light, as he (God) is in the light (is in his truth affording his preſence and ſtrength unto us) then have we fellowſhip one with another; and the blood of Jeſus Chriſt his Son cleanſeth us from all ſin. Rom. 8.1. 1 John. 1.7. And if God juſtifie (as he doth them that are his Elect) that is, thoſe that are in Chriſt Jeſus, who walk not after the Fleſh but after the Spirit, Who then is he that condemneth? or who ſhall lay any thing to their charge? Doth the Law of God find us in many things faulty and failing, ſo that according to its righteouſneſs or rule for juſtifying (which is to juſtifie all thoſe that continue in it in all things to do it, but otherwiſe upon any failing or ſin to curſe them, Gal. 3.10. we are not able to ſtand in judgment but it condemns us?) Why, but It is Chriſt that died, yea, rather that is riſen again; and is on the right hand of God, & alſo maketh interceſſion for us, and if we confeſs our ſins, he is faithful and juſt to forgive us our ſins and to cleanſe us from all unrighteouſnes Rom. 8.33.34, 1 John 1.9. Doth the Devil rage againſt us, and roar upon us, tempting us and aſſaying by his fiery darts to deſtroy us? Why; he is a conquered enemy, and though he be for ſtrength & eagernes to harm us as a roaring Lion going about daily ſeeking whom to devour, yet God who loves us is ſtronger than he, and none can pluck the ſheep (or followers of Chriſt) out of his hand. Yea, Chriſt our Shepherd is the Lyon of the Tribe of Judah, and he hath ſpoiled Principallities and Powers, and triumphed over them openly in his Croſs. He is ſtronger to defend us than Sathan to devour us; and he was manifeſted on purpoſe to deſtroy his curſed works, 1 Pet. 5.8. John 10.29, 30. Col. 2.14.15. 1 John 3.8. hold we faſt by him and Sathan cannot harm us, however much he malice us, Chriſt both can and will ſurely defend and ſave us from his rage and malice. Doth the world frown upon us, hate, reproach, threaten and abuſe us? Be of good courage (ſaith our Lord) I have overcome the world: and ſtronger is he that is in (or amongſt) us, than he that is in the world, John 16.33.1. John 4.4, 5. Nor can any hardſhip that may here befal us, tribulation, or diſtres, perſecution, or famine, or nakedneſs, or peril, or ſword cauſe God and Chriſt to ceaſe to love us, Rom. 8.35. He is a ſheild and ſure defence againſt all theſe enemies. His truth abides that in us ſhall be ſhield and Buckler to us; ſo that what is therein Earth or Hell that may diſcourage or affright us, Pſal. 91.3. He is ſuch a place of defence to every one that uprightly cleaveth to him, that nothing can pierce through him to annoy or harm him, as in Iſa. 33.6 • . He ſhall dwel on high (ſo high as none can overtop him to ſtorm him) his place of defence ſhall be the munition of Rocks (ſo that no undermining him or blowing him up) oh, but perhaps we may be ſtarved or famiſhed out for wants. No, not ſo for it follows, bread ſhall be given him, his waters ſhall not fail. Ah, but perhaps ſuch a ſtrong Caſtle and well victualled may be ſo cloſe and ſcant of air or other delightful accommodations, as to force a man to yeild to get breath or air. No it follows, that there is both pleaſant ſight, & fair proſpects to delight for v. 17. thine eyes ſhall behold the King in his beauty, and thou ſhalt ſee the Land that is very far off. So then neither need we fear evil will befal us to harm us; o • that good will be wanting to us to ſupply and ſatisfie us. For if the Lord be our Shepheard how can we want any good thing? He is a Sun & ſheild and will give Grace & glory, and no good thing will he withhold from them that walk uprightly with him, Pſal. 84.11. and 23.1. He will ſupply our inward wants, Give his Holy Spirit to them that ask him, Luk 11.13. to lead them into his truth, fill them with hope and peace, and comfort them in all their troubles and afflictions, teach them alſo to pray; and therein (and otherwiſe) help their infirmities, ſubdue their corruptions, and ſanctifie them throughout in Body, Soul, and Spirit, &c. John 16.13. Rom. 8.26, 27. and 15.13. 1 Theſſ. 5.23, 24. And he will ſupply all our outward wants ſo far as is good and needful for us. Seeking firſt the Kingdom of God and his Righteouſneſs, all thoſe things ſhall be added to us. The Lyons ſhall lack and ſuffer hunger, but they that fear the Lord are ſure to want no good thing, Matth. 6.33. Pſal. 34.9, 10. He giveth food to them that fear him, he will ever be mindful of his Covenant, Pſal. 111.5. And he will every way do what is good for us till he have fitted us for, and bring us to the eternal inheritance. So that here we have everlaſting conſolation and good hope through Grace: 2 Theſ. 2.16.

2. It's uſeful alſo by way of inſtruction and exhortation to diverſe duties that this great grace and love of God towards us, doth challenge of us, and afford good ground for as,

1. To love him again that hath ſo loved us, and yet ſo loves us, as Pſal. 31.23. Oh, Love the Lord ye his Saints • for he preſerveth the faithful: thoſe that believe in him and are conſtant in cleaving to and ſerving him. It is but a meet return to him, love for love; that we love him becauſe he loved us firſt, 1 John 4.19. to delight our ſelves in him, whoſe delight is in his people, and accepts us in his Beloved One, and will give unto us in ſo doing the deſire or ſatisfaction of our Souls, Pſal. 37.4. we cannot ſet our loves and affections upon either a more deſerving or a more lovely object. None there is to whom we are ſo much ingaged, or hath ſo much in it to content, ſatisfie and ſave us; we may be ſure not to looſe our loves by loving him, for he is not only infinitely before hand with us, but alſo keeps mercy and Covenant for ever to them that love him, and keep his Commandments: we may looſe our loves in loving any thing elſe beſides him, but not in loving him.

2. To hope and truſt in him, for ſeeing he loves us ſo, who is ſo ſtrong and mighty to ſave us, a Great King above all Gods, in whoſe hands are all the corners of the Earth and the ſtrength of the hills is his alſo. The Sea is his (and ſo all troubles and afflictions) and he hath made it, and his hands have prepared the dry land (a ſtable port and ſafe haven of refuge) we may be confident that he will not ſuffer any harm to befal us if we ſtay upon him and his Grace to ſave us: yea, though he may correct and nurture us, yet he will take care of us to ſupport and ſave us. Oh, truſt in him then at all times, ye people, (eſpecially ye his people and inheritance) pour out your hearts to him, he is a refuge for us, Pſal. 62.8. Yea, truſt in him at all times, for in the Lord Jehovah is everlaſting ſtrength, Iſa. 26.4. eſpecially too ſeeing in his great love he hath made great and precious promiſes to us both for this life & the life that is to come, & hath confirmed them in the blood of the Lord Jeſus his only begotten Son, and appointed him to be the Mediator of them for us, to take away the ſin and unworthineſs that might hinder us of them, and to obtain a diſpenſation of them to us. Surely we have in Chriſt great ground and cauſe of hopeing and truſting in God, ſeeing God did therefore raiſe him from the dead and give him glory, that our faith and hope might be in God, 1 Pet. 1.21. and ſeeing through him his favour doth compaſs about the righteous as a ſhield from what might harm them, Pſalm. 5.12. as it is alſo a Sun to give light and all refreſhing influences to us, even Grace and Glory, and all good things to thoſe that walk uprightly with him, Pſal. 84.11. whence alſo that Counſel, Philip. 4.6, 7. In nothing be careful, but in all things make known your requeſts to God by prayer and ſupplications with thanksgiving, and the peace of God that paſſeth all underſtanding ſhall guard your hearts and minds in Chriſt Jeſus.

3.To rejoyce in God, and give thanks and praiſe unto him continually for his great love & favour to us; may they not well joy that are in ſo good a plight as to have ſo great a Friend, ſo mighty a Father and Saviour as God is? That have ſuch a fountain to ſupply them with living water • ſuch a Caſtle and Fortreſs to defend them? Yea, upon this account it is that it is ſaid, Let them that love thy Name be joyful in thee: for thou Lord wilt bleſs the Righteous, with favour wilt thou compaſs him as with a ſhield. Pſal. 5.11, 12. and that exhortation of the Apoſtle is to the ſame purpoſe, Phil. 4.4. Rejoyce in the Lord always and again, I ſay, rejoyce: and ſo for thanksgiving they are put together, Pſal. 97.11. Rejoyce in the Lord ye righteous, and give thanks at the remembrance of his holineſs. And ſo in 1 Theſſ. 5.16, 17, 18. Rejoyce evermore, pray without ceaſing, in all things give thanks, for ſo is the will of God concerning you in Chriſt Jeſus. Joy in his love, and bleſs him for it.

4. To moderation in griefs, fears, cares, and to contentation with what God gives us here, and ſubmiſſion to what he lays upon us. I put them together, for brevity ſake; his love to us might perſwade us alſo thereto. For as Elkanah ſaid to Hanna, too eagerly deſiring deſiring after, and too ſadly bearing the want of Children, Am not I better to thee than ten Sons? 1 Sam. 1.8. So may God ſay to his ſervants and people. Am not I better to you than all thoſe things that you are ſo careful and ſollicitous about, ſo mournful after, or covetous for? Should they be covetous for the world that have God to inrich them? Is not God a portion ſufficient to content and ſatisfie our Souls? Should we be covetous of the honors, riches, pleaſures, injoyments of the world, if we have God at hand to give us better things than the world can? and who loving us will not withhold from us any thing that is good for us in the world, or delay us of any thing that he hath promiſed to us and is needful for us, beyond the due ſeaſon wherein it may be beſt for us: to this purpoſe are thoſe ſayings, Let your moderation be known to all men the Lord is at hand. In nothing be careful, &c. Philip. 4.5.6. And, Let your converſation be without covetouſneſs, and be content with ſuch things (either for maintenance or protection) as ye have: for he hath ſaid, I will never leave thee, nor forſake thee; ſo that we may boldly ſay, The Lord is on my ſide I will not fear what man can do unto me, Hebr. 13 5, 6. As alſo the contrary to theſe ſayings be reprovable hence; as upon this ground David reproves & checks his diſtruſtful immoderately ſorrowing thoughts, Pſal. 42.5. Why art thou ſo caſt down, O my Soul, and why art thou ſo diſquieted within me, hope ſtill in God, &c. So our Saviour upon like ground checks the fears and diſtruſts of his Diſciples about food and rayment. Mat. 6.25, 26, 28, 30, 32. Take no thought for your life, what ye ſhall eat or drink, or for your body, what ye ſhall put on. Conſider the fowls, are ye not much better than they? Conſider the Lillies, &c. If God ſo cloath the graſs, will he not much more cloath you, being your Heavenly Father? O ye of little faith, &c.

5. To obedience to God for his love and favour to them and to a chearful yielding up themſelves to ſerve him with all their Talents and abilities received from him, as perſons that owe themſelves and utmoſt ſervice to him, ſo Rom. 12.1. I beſeech you Brethren, by the mercies of God (in which, namely, he hath given his Son for you, called you to his Son, and juſtifies and owns you in his Son, as the former Chapters had ſhewed) Offer up your body a living Sacrifice, holy and acceptable to God, which is your reaſonable ſervice. See the like Rom. 6.11, 12, &c. and 1 Cor. 6.18, 19, 20. Your bodies are the Temples of the Holy Ghoſt which ye have of God, and ye are not your own, for ye are bought with a price: therefore Glorifie God with your bodies, and with your Spirits which are God's, peculiarly owned and poſſeſſed by him; as alſo in order to their retaining and abiding in the love of God and Chriſt towards them; as in John 15.9.10. As the Father hath loved me, ſo have I loved you, continue ye in my love. If ye keep my Commandments ye ſhall continue in my love, as I have kept my Fathers Commandments, and continue in his love: which is another thing it inſtructs too, namely,

6. To abide in Chriſt, and ſo keep our ſelves in the love of God, both in the views and injoyments of it: ſeeing his love is ſo precious, inriching and every way advantageous to the Soul, & ſeeing it is the portion of the believers in and cleavers to Chriſt, it is folly to turn away from believing in and obeying Chriſt, to forfeit God's love and favour, and a point of greateſt wiſdome to abide in Chriſt, that we may abide alſo in the love of God, yea, and as that was one great engine and trick of the Devil and his meſſengers for drawing men out of Chriſt, or from the ſimplicity of him into ſome corruptions from the faith preached and urged by the true Apoſtles, to inſinuate to them, that they were not in a juſtified eſtate with God, not owned, loved and approved of him, by their believing in Chriſt, but that to obtain that they muſt be circumciſed and keep the Law of Moſes: or receive ſome Traditions and Commandments of men, worſhipping of Angels, or the like: So it was the great motive and argument uſed by the true Apoſtles with them for preſerving them in Chriſt, and perſwading them to abide in him, namely, that in him they were compleat; were juſtified, loved, known and accepted of God, and had everlaſting life: and that out of him, or in departing adulterouſly from him, in joyning ſome other ground of hope and truſt in him, they deprived themſelves thereof; as in Col. 2.2, 3, 8, 9, 10. Gal. 3.7, 9, 29. with 4.6, 7, 8, 9, 11, 30. and 5.2, 3, 4. John 2.24. and 5.11.12, 13. In Chriſt are bid all the treaſures of wiſdome and knowledge; this I ſay, leaſt any man ſhould beguile you with inticing words. And, Let no man ſpoil you with Philoſophy & vain deceit for in Chriſt dwells all the fulneſs of the Godhead bodily, and in him ye are compleat. They they that are of the faith are bleſſed with faithful Abraham. They that are baptized into Chriſt, have put on Chriſt, and are the Sons of God by faith in Jeſus Chriſt, and ſo heirs according to promiſe, known of God, &c. But turning aſide to the Law, to be, or ſeek to be juſtified thereby, they are aboliſhed from Chriſt, and fallen from Grace; that is, from God's favour or favourable acceptation of them, &c. It behoves us therefore to continue in the faith of Chriſt, that we may abide in the love of God. Which leads to the next point. Keep your ſelves in the Love of God.

Whence we may note further:

Obſer. 4. That it is the buſineſs of the greateſt concernment to believers in Chriſt to keep themſelves and one another in the love of God, I ſay, themſelves and one another, for ſo I look upon the force of the word [your ſelves] here; The Apoſtle ſpeaks to them, as a Community, Body, or ſelect Society, whoſe priviledges and concernments are common, and by a common conſent and joynt endeavour to be proſecuted and purſued. Therefore as when any Meſſage is ſent to a Town or Corporation from a Prince or General to look to themſelves, that their enemies break not in upon them; the Meſſage concerns them in common, and it ſuffices not that every man look to his own houſe or perſon, but that with one conſent and joynt counſel and endeavour they each one ſeek the ſafety of the whole Corporation or Town; ſo it is the caſe here, Believers in Chriſt are as the Body of Chriſt; and as it is in the natural body, if one member ſuffer, all are grieved, and if one be in danger, all endeavour the defence and ſafety of it, and every member in its place endeavours, not only its own private and particular ſafety and welfare, but the ſafety and welfare of the whole body; ſo is it or ought it to be amongſt Believers. Every one is to take care of himſelf, and of the whole body or ſociety, according to his capacity, Looking diligently leaſt any fail of the grace of God, or any be guilty of an evil heart of unbelief, or be hardened through the deceitfulneſs of ſin, Heb. 3.12, 13. and 12.15. eſpecially thoſe that are Guides to the reſt, or are indued with greater underſtanding in the grace of God, or gifts for uſefulneſs to others (as the eyes or hands in the natural body) are concerned to take heed to their brethren of leſs abilities.

And in ſuch a ſenſe, I ſay, to keep themſelves in the love of God, is the buſineſs of greateſt concernment to all unfeigned Believers. To that purpoſe we may obſerve, that as it was the great buſineſs, care and endeavour of the Apoſtles towards or with the World to preach Chriſt and the love of God in him to them, to draw and perſwade them to accept therof, and ſo to believe in Chriſt, that they might be in the l •• e and favour of God, that they might obtain favour 〈◊〉 the Lord, as Pro. 8.33, 34. be juſtified and accepted of God, and adopted into the number of his Sons, and ſo that it might be well with them for ever; that they might be reconciled now and ſaved in in the great Judgment, &c. as 2 Cor. 5.10, 11, 19, 20. with 6.1, 2 16, 17, 18. Iſa. 55.1, 2, 3, Act. 13.37, 38, 39, 40. So with the Churches that had already through the Grace of God believed, and had obtained the mercy and favour of God in Chriſt (as theſe to whom this Apoſtle here wrote) their great buſineſs was, that they might be kept therein by abiding in the faith of Chriſt, and obedience to him: to which purpoſe is that of the Apoſtle Col. 2.1, 2, 3. &c. I would ye knew what great conflict I have for you, that your hearts might be comforted, being knit together in love, to the riches of the ful aſſurance of underſtanding to the acknowledgment of the myſtery both of God the Father, and of Chriſt, in whom (or in which myſtery) are bid all the treaſures of wiſdome and knowledge. This I ſay, leaſt any man ſhould beguile you with inticing words: and ver. 18. Let no man beguile you of your reward through a voluntary humility in worſhipping of Angels, &c. and ſo to the Corinthians I am jealous over you with a godly jealouſie, leſt as the Serpent beguiled Eve, your minds ſhould by any means be corrupted from the ſimplicity that is in Chriſt Jeſus: and, Watch ye, ſtand ye faſt in the faith, quit ye like men, and be ſtrong, 2 Cor. 11.3. & 1 Cor. 16.13. to the ſame purpoſe is that in Gal. 5.1. Stand faſt in the liberty wherewith Chriſt hath made you free, and be not intangled again in the yoke of bondage: for I Paul ſay unto you, ••• t if you be circumciſed, Chriſt ſhall profi • •• u nothing. So again, to the Corinthians, 1 Cor. 10.1, 12. I would not have you ignorant, that all our Fathers were under the Cloud, and all of them paſſed through the Sea, and were baptized unto Moſes in the cloud, and in the Sea, and did all eat the ſame ſpiritual meat, &c. but with many of them, God was &c. let him therefore that thinks he ſtands take heed leſt he fall: and to the Romans, chap. 11.20, 22. Thou ſtandeſt by faith, he not high minded, but fear. And to the Epheſians Finally, my Brethren, be ſtrong in the Lord and in the power of his might. Put you on the whole Armour, of God, that ye may be able to reſiſt in the evil day, and having done all to ſtand, &c. Eph. 6.10, 11, 12, &c. And ſo the Apoſtle John, in • John 2.24, 25. Let that therefore that yee have heard from the beginning abide in you: if that which ye have heard from the beginning abide in you, ye ſhall continue in the Father and in the Son; and this is the promiſe, which be (God) hath promiſed us, even Eternal life: and ver. 28. And now, little Children, abide in him, that when he appears we may have boldneſs, and not be aſhamed at his appearing: and ſo 2 John 8. Look to your ſelves that we looſe not the things which we have wrought, &c. and Rev. 3.11. Hold faſt that which thou haſt, let no man take away thy Crown. And indeed, what can be of greater concernment to the believer than this, to keep himſelf in that ſtate of ſafety and happineſs to which by the great ſorrows and ſufferings of Chriſt, and by his great goodneſs in bringing his ſalvation to him, and ſtriving with him with much long ſuffering and forbearance he hath brought him? What can be of greater concernment to a man purſued by deadly enemies that hunt for his life, when he hath gotten into a ſtrong hold that cannot be taken by any ſtorm or aſſault, and that is every way well provided for, for his preſervation and defence, than to keep himſelf therein, and not by any means to venture out of it, no not upon the fair pretences and flattering perſwaſions of pretended friends; leſt he fall into the hands of his enemies. Such is the believers caſe here, ſeeing in the love and favour of God he is moſt ſafe and happy, but out of that nothing but miſery is to be met with, it ſtands him in hand to keep himſelf well while he is ſo. Keep your ſelves in the Love of God.

But now in this Obſervation that follows fairly from the words as the main thing here directly exhorted to by the Apoſtle, there are divers things implied that we ſhall take diſtinct notice of, as to ſay:

1. That poſſibly believers may go out of, or from the love of God: they may not abide in it. Yea,

2. That there is no neceſſity that he muſt do ſo, he may keep himſelf therein: and then,

3. There is great danger if care be not taken of, and in turning out of it, or from it.

4. That it is expected from him, and in ſome ſenſe lies upon him as his work, to keep themſelves and each believer his Brother therein.

1. Point. 1. That ſuch as do believe may poſſibly go out from the love of God. This will on every hand be granted, concerning ſuch as are fained, falſe-hearted believers, counterfeit Chriſtians, and hypocrites; if it might be granted, as it may not, that ſuch are in the love of God, in that choice ſenſe of the word (Love) here underſtood and meant; but indeed ſuch, as and while ſuch are not, nor can be in his love. He cannot own, juſtifie, and approve of ſuch, and therefore to ſay, ſuch may fall from it is to ſpeak abſurdly and inconſiſtently with the Truth. They were not ſuch that the Apoſtle here wrote to, but ſuch as were ſanctified of God the Father, preſerved in Jeſus Chriſt, and called; and therefore were wholly of another ſtamp from thoſe hypocrites, falſe pretenders and Deceivers, of whom and of whoſe ways they were warned and admoniſhed; and from all ſuch as men commonly ſay, may fall from the Grace of God, which they muſt be in before they can fall from. Theſe were beloved of God and his Apoſtles, and yet to ſuch he writes, to keep themſelves in the love of God; which would have been a needleſs labour for him to have taken in hand, a needleſs exhortation to be given them if they could not but be in it, could not turn aſide from it, or go out of it. It is to be underſtood then of true and right believers, ſuch as God doth own and approve that ſuch may poſſibly go out of, or f • ll 〈◊〉 favour of God

And that this is true alſo of ſuch, as his anger or wrath is, or may be oppoſed to his love and favour; that they may ſo demean themſelves, as inſtead of his approving them and their ways, he may reprove and fault them, and inſtead of ſmiling upon them, he may frown upon them, and chide them; yea, be very much diſpleaſed with, & ſmite them, it will eaſily be granted, too; ſeeing many inſtances thereof are found in the Scriptures. As that God was angry with Moſes, Aaron, and Miriam, David, and Solomon, and other holy men; ſo as that he inflicted great puniſhments upon them, as appears in theſe Scriptures: Numb. 120 12 • . and 27 14. Deut. 1.37. and 3.26. 2 Sam. 11.27. and 12.1, 9, 10. Pſal. 32.3 4 and 38.3, 4. 1 King. 11.9, &c. Moſes and Aaron amongſt his Prieſts, and Samuel amongſt thoſe that called upon his Name, they called upon the Lord, and he anſwered them. He ſpake unto them in the cloudy pillar, they kept his Teſtimonies and the Ordinances he gave them. Thou anſweredſt them, O Lord our God, thou waſt a God that forgaveſt them, though thou tookeſt Vengeance on their inventions. Pſal. 99.7.8. Yea, how often doth the Scripture tell us of God's wrath and anger againſt his people, even his Zion and Iſrael, as Pſal. 80.4. Oh Lord, how long wilt thou be angry againſt the prayer of thy people? thou feedeſt them with the bread of tears, and giveſt them tears to drink in great meaſure, &c. and Pſal. 85.5. Wilt thou draw out thine anger for ever, or be angry to all generations? So Lam. 3.1. I am the man that have ſeen affliction by the rod of his anger, &c. Yea, the Fathers in the Wilderneſs whom God highly favoured, and brought in love and mercy out of Egpyt, & were highly priviledged by him, yet how did they provoke him to diſpleaſure by their unbelief and murmurings, ſo as they moſt of them were deſtroyed in his judgments, and their carkaſes fell in the wilderneſs, and they are propounded as admonitions and warnings to us, even to ſuch as were juſtified, ſanctified, and waſhed from their ſins in the Name of the Lord Jeſus: Yea; the Apoſtle Paul himſelf looked upon their falls, and the disfavour that they procured to themſelves as warnings to him. See 1 Cor. 9.16, 24, 25, 26, 27. with chap. 10.1, 2, 3, 4, 5. and 6.11. and from the conſideration of what befel them, he lays down this general caution. Wherefore he that thinks he ſtands, take heed leſt he fall. c. 10.12. And if it were only poſſible for believers in this ſenſe to go or fall out of God's love into his wrath and anger, conſidering the dreadfulneſs of his wrath and the ſad conſequents thereof upon the objects of it, that might be a ſufficient motive to move us to take heed to our ſelves, that we ſin not againſt him, but keep our ſelves in his love and favour; conſidering alſo on the other ſide how ſweet and advantageous his Love is. But that ſeems not to be all, that believers may poſſibly fall into out of the love of God. Nay, indeed, love in a high ſenſe may conſiſt with anger, ſo far at leaſt as ſtill to own and acknowledge for his the perſon with whom he is angry; yea, and his in near relation too: though there be not an approving of the way and action that cauſeth the anger. As a man may be angry and greatly diſpleaſed with his Son or wife whom yet he doth not diſinherit or cut off. So God is angry with his Children and people often, yet he owns for his Children and people. So Pſal. 78.59, 60, 61, 62. When God heard this (the the unfaithfulneſs and Idolatry of his people) he was wroth, and greatly abhorred Iſrael, ſo that be forſook the Tabernacle of Shiloh, the Tent which he placed amongſt men, and delivered his ſtrength into Captivity (that is the Ark) and his Glory into the enemies hands. He gave his people over alſo unto the ſword, and was wroth with his inheritance, &c. they were ſtill his people though given over to the ſword, and his inheritance, though he was wroth with them.

There is ſomthing worſe than all this yet implied as poſſible, namely, an utter rejection & diſowning, if men be not careful to keep themſelves in his love, as is implied in Ezek. 33, 13. When I ſay to a righteous man, thou ſhalt ſurely live, (note by the way, that God doth not ſay ſo to any ſeemingly, outwardly righteous man onely, that is not ſo indeed; he promiſes not life to the hypocrite or meer moral man, but only to thoſe that are righteous in and through Chriſt) if he (that righteous man) truſt to his own righteouſneſs (to his being righteous) and commit iniquity, all his righteouſneſs ſhall not be remembred, but for his iniquity which he hath committed, he ſhall ſurely die; whereas the life promiſed to the righteous is eternal life, and not this tranſitory life only which the wicked may enjoy, and often do as long or longer, and more proſperouſly than the righteous: ſo the death befalling the Apoſtate from his righteouſneſs (which Apoſtacie alſo, its implied, befals men as a fruit of their being lifted up by and truſting in their righteouſneſs) is an anſwerable Death that is threatned to the wicked, and which he by turning from his wickednes may eſcape, v. 14 which is eternal death. And leſt any ſhould ſay, this is but a ſuppoſition, and proves nothing: it is true, if that ſuch a thing be, ſuch a thing will follow; but when is that, or that cannot follow. It might be as rationally replied on the other hand that then it might be ſaid to the next Verſe, When I ſay to the wicked thou ſhalt ſurely die, if be turn from his evill way he ſhall live, that, that is but a ſuppoſition too & ſo proves not that a wicked man may ever repent unto eternal life, which is manifeſtly falſe; and yet the former is as well ſuppoſed as this latter. But beſides, Solomon tells us, that by the evil adulterous woman (whether literally or figuratively alſo taken for the falſe Church, or falſe worldly Spirit that lays in wait to deceive) many have bin caſt down wounded; yea, many ſtrong men have been ſlain by her. Whereby wounded and ſlain cannot rationally be underſtood a bodily and literal wounding and ſlaying, but that that is ſpiritual and of the Soul; and what can the ſlaying that mean but a quite bereaving it of ſome ſpiritual life; yea, of ſuch ſpiritual life too, or degree of ſpiritual life as made ſtrong, and more firm and able therein thoſe that it was in; as if he ſhould ſay, many hath ſhe caſt down into ſadneſs and diſtreſs of minde, or wounded in their Conſciences by tampering with her; yea, many ſtrong in the faith and power of God by liſtning to her inchantments and pleaſing allurements, have been out-right ſlain wholly bereft of ſpiritual life by her, Prov. 7.28. To which we may conſider what the Apopoſtle ſaith of the Galathians, both as to their receit of the Grace of God, and as to their dangers (at leaſt) they had then brought themſelves into by liſtening to, and cloſing with the falſe Apoſtles. They were not only called into the Grace of Chriſt, but had alſo ſo received it, that they therethrough were made the Sons of God; and God had ſo owned them or known them, as to ſend into their hearts the Spirit of his Son, ſo as they did run well, Gal. 1.6. and 3.26. and 4.5, 6, 9. & 5.7. and yet Paul tells them he was afraid of them, Gal. 4.11. but no ground for fear where there was no poſſibility of miſcarrying, as there was not if that be true, that once a Son of God and ever ſo, and that it is impoſſible for a believer that is rightly ſo, & approved of God, to miſcary. Ah, but there might be danger of falling under anger (as before) but not of falling away wholly to deſtruction: to that let it be minded what the Apoſtle ſays in Chap. 5.1.2. Stand faſt therefore in the liberty wherewith Chriſt hath made us free, and be not entangled again in the yoke of bondage. It was their not ſtanding faſt in that liberty without doubt that he was afraid of, and that they would again be intangled with the yoke of bondage, as appears by comparing it with chap. 4.9, 10, 11. How is it that ye turn again to the weak and beggarly rudiments or elements whereunto ye deſire again to be in bondage. Ye obſerve dayes, and times, and moneths, and years, I am afraid of you, leſt I ha • beſtowed upon you labour in vain. Now how far the evil of being intangled in the yoke of bondage, again might reach as to the dammage they might ſuſtain thereby; whether only (as ſome conceive) to the incurring ſome diſpleaſure and anger, or elſe to the utter deſtruction of them for ever: the ſecond verſe of Chapter 5. with what follows, may ſhew, where the Apoſtle adds: Behold, I Paul ſay unto you, that if ye be circumciſed Chriſt ſhall profit you nothing. For I teſtifie again to every man that is circumciſed, that he is a debtor to the whole Law. Chriſt is become of no effect unto you, whoſoever of you are juſtified by the Law, ye are fallen from Grace. What can be more full and ſignificant, that they might poſſibly be drawn to circumciſion, and to ſeek juſtification thereby, although formerly known of God the Apoſtles fears of them, and earneſtneſs in arguing againſt their yeilding to it, clearly implies that he believed; for who will fear and be ſerious to endeavour to prevent what he believes cannot poſſibly happen? now that their being ſo led aſide would not only ingage ſome wrath from God without impairing their ſtate of Sonſhip with God, but would wholly exclude them from the favour of God and the fruits thereof, is clear, in that he ſays Chriſt would profit them nothing. Surely, if Chriſt did keep them nothwithſtanding their ſuch falls, in the favour of God and from a poſſibility of falling finally, though they might ſuffer great teſtimonies of diſpleaſure from God, he ſhould then profit them very much, even as much as ſuch a foundation would profit a houſe which notwithſtanding its being ſhaken and ſhattered in the thatch and tiles by the winds, ſhould preſerve it from being blown down or overthrown. And who would ſay that in caſe the foundation ſhould ſuffer the winds to impair the covering of the houſe, it ſhould profit the houſe nothing, though it keep it from falling? Yea, the Apoſtle ſays further, they were or ſhould be, in that caſe feared by him, aboliſhed from Chriſt, as a houſe removed from its foundation, ſo ſhould they be from Chriſt, they ſhould be bound to keep the whole Law for righteouſneſs, as much as if Chriſt had done nothing at all for them; or elſe they muſt periſh, they ſhould have no help, nor benefit as to their Juſtification and Salvation by him, they were fallen from Grace, that is, from the favour of God. So that this clearly implies a great deal more dammage by letting go the faith of Chriſt, a worſer loſs of Gods love, than only an incurring his anger for a time here; yea, and the ſame is implied in chap. 4.11. in his ſaying, I am afraid of you, leaſt I have beſtowed upon you labour in vain: no cauſe to fear that of any that were the Sons of God, and known of God, if that were true, that being once made Sons they muſt be ever ſo, and could by no means poſſibly be otherwiſe; for ſure what ever diſpleaſure and wrath they might incur by their turning to the Law, yet the Apoſtle ſhould have an abundant fruit of his Miniſtry in them, in that thereby they were notwithſtanding their fall and what wrath might follow upon it, yet in a ſafe ſtate, the Sons of God, and ſure in reſpect of their ſtate, of eternal life. Sure that cannot be in vain the main deſired end of which is obtained and accompliſhed, And that was the main deſire of the Apoſtles for thoſe they preacht to, that they might obtain eternal life through Jeſus Chriſt, of which, if they that are once in the favour of God can never poſſibly fail, they muſt have been ſure in the iſſue, whatever for a time might be acted by them, or come upon them.

Object. But it might be ſaid, How can the love of God, wherewith he loves the Believer, then be ſaid to be ſuch as wherewith he loves Chriſt, ſeeing he loves him certainly with an unchangeable, eternal or everlaſting love, even as in the nature of man, but this love toward Believers may ceaſe to be toward them.

Anſw. To this I ſay, God in Chriſt never fails or ceaſes to love him that believes on him, with an owning approving love, and ſo as to ſtand by and help him; but when any turns out from the faith, he ceaſeth to be a Believer, and if God ſhould ſtill love him in that ſenſe, then he ſhould not love a Believer but a Runnagade and Apoſtate from the Faith. Let men then keep the Faith and cleave to Chriſt, and they ſhall be ſure to find Gods love cleaving to them. The difference then between Gods loving Chriſt and loving the Believer is nothing, except as to priority and degree, which Chriſt is certainly alwayes preferred in, becauſe in all things he hath the preheminence, but there may be difference between Chriſt and other Believers, as to their abiding the ſubjects of Gods love perſonally conſidered; that is, there may be difference in their abiding in the Truth. Chriſt was loved of the Father alwayes, and ever ſhall be, becauſe he alwayes abode in the Truth, and did the Fathers will, verily, had not Chriſt done ſo, as man, could he or ſhould he have diſobeyed his Fathers will, and not laid down his life. at his appointing, the Father would not, nor could ſo have loved him; for Theref •• e doth my Father love me, ſaith he, becauſe I lay down my life that I ſhould take it up again, John 10.17. which implyes, that his Father had not ſo loved him if he had not ſo done; for that cannot in any good ſenſe be ſaid to be done becauſe of another thing, which had been equally done without that other thing alledged as its cauſe. Let the Believer then abide in his faith in Chriſt, as Chriſt abode in his obedience to his Fat • er, and he ſhall abide as everlaſtingly in the love of the Father as Chriſt doth. There is no difference in the Fathers love, if there be none in the Believers faith and obedience from Chriſts, as to its point of continuance: To this purpoſe is that of our Saviour himſelf, John 15.9, 10. As the Father hath loved me, ſo have I loved you, continue ye in my love. If ye keep my Commandements ye ſhall continue in my love, as I have kept my Fathers Commandements and continue in his love. Where Chriſts continuing in his Fathers love is made the conſequent of his keeping his Fathers Commandements, and upon thoſe terms alſo he aſſures his Diſciples of a continuance in his love, which is alſo undivided from his Fathers love, the Father loving whomſoever the Son loves, and è contra; therefore in 1 John 2.24. they are joyntly mentioned, Let that which ye have heard from the beginning abide in you, and then ye ſhall continue in the Father and in the Son; that is, in the love and favour of them both; ſo alſo 2 John 9.

And this truth here implyed and ſuppoſed, viz. That the Believer may poſſibly not keep himſelf in the love of God, or poſſibly may go or turn out of it, ſo as to the depriving himſelf thereof, may be looked upon both as one reaſon or ground of the Apoſtles exhorting them to keep themſelves therein, and as one motive to incite and provoke the Believer to care and diligence thereabout; ſo as to make it his buſineſs of greateſt concernment or importance, were there no poſſibility to fail or deprive himſelf thereof, it were altogether needleſs for any to exhort him to keep himſelf therein, or for him to regard ſuch an exhortation, or do any thing with an eye to ſuch a buſineſs; for what wiſe man will be ſollicitous to avoid what he judges impoſſible to happen? This then is a fundamental ſuppoſe all couched in all ſuch cautions and exhortations, that thoſe that are in the love of God at preſent may poſſibly, if they keep not themſelves therein, fall out of it, that is to ſay, true and right Believers, (there being no others in the love of God, in the ſenſe of it before ſpoken to and opened) may, if not watchful, looſe Gods favour towards them. It were a ſenſeleſs thing to think the Apoſtles would counſel or perſwade any to keep themſelves in the love of God, that were never in it, nor are at the preſent in it, and as ſenſeleſs it is to think that they writ to them to keep themſelves in the love of God, who they ſuppoſed cannot fall out of it, only becauſe ſome others fall out of it, that we • e never in truth in it, as they that hold the contrary Aſſertion are often out upon it to ſay, while they ſeek to evade the force of theſe Scripture intimations. But again this ſaying implyes,

Point 2. That there is or may be great danger of, and in turning out from the love of God: I ſay, danger of and in turning out.

• . That there is not only poſſibility of turning out from the love of God, but alſo great danger of it that ſuch a thing may be. It is not only poſſible, but many do attempt and ſeek to reduce that poſſibility into act in the Believers, many that are potent and ſubtle in their attempts; ſo that unleſs Believers do uſe diligence and vigilance in ſtanding upon their guard, and uſing the means of their preſervation which God hath propounded to them, they may be ſoon turned aſide: And then

2. There is great danger in turning aſide; the danger that a perſon incurrs in turning aſide is wondrous great, or the evils and miſchiefs that attend upon a mans ſo doing are very grievous.

Something we may note as to either of theſe, they being both of them intimately here ſignified. For

1. Though there were a poſſibility of looſing the love and favour of God, yet if there were no great danger of it, no great likelihood by any means, there would be the leſs need of admoniſhing of it, or of taking heed to ſuch admonitions, when afforded. As it is poſſible for a man to poyſon himſelf, or to caſt himſelf down a ſteep place, it is poſſible for any ſober man ſo to do, yet there is no great danger ordinarily of it, and therefore no great need to give ſerious cautions ordinarily to ſuch men againſt it. But when there are perſons that ſet themſelves to poyſon mens meats and drinks, that ſo while men think only to feed themſelves with wholeſome food, they might inſtead of wholeſome meat take down poyſon, then there may be greater need to admoniſh men to take heed what they eat or drink, and for men to be cautelous what they eat or drink, and from whom they receive their meat, becauſe then there is not only poſſibility but danger of it too, it may too too eaſily happen elſe, that they poyſon themſelves, and ſo when of divers meats propounded to them, and lying in their way, divers of them are mixt with poyſon. The like may be ſaid when there are crafty and naughty perſons, that ſet themſelves on work to intoxicate men, and make them drunk at unawares, and then to lead them amongſt Rocks and Precipices, whence they may break their necks.

Now if it appears that there is danger of mens looſing or turning out from the love of God, unleſs they be careful to keep themſelves in it, then it appears more dearly yet to be a principal buſineſs or work that men that are therein ſhould bend themſelves to, to keep themſelves therein, otherwiſe not; they need not ſet themſelves to keep themſelves from thoſe things which are barely poſſible, and of which, though they be careleſs, there is no great danger that they ſhould befall them, or come to paſs. I ſay, though they be careleſs, for indeed there is no danger of any Believers looſing or falling from the love of God, if he be diligent and careful to take heed to the means and way of ſafety, provided of God for his preſervation therein. The danger aſſerted is only in caſe of careleſneſs or preſumption, and ſo there is danger.

1. In reſpect of the many enemies that lye in wait to ſubvert and withdraw us from Chriſt. As,

Firſt, Satan, who indeavours it what he can, and Goes about as a roaring Lyon ſeeking whom he may devour. And although he be a conquered enemy, and Chriſt that is with the Believer is ſtronger to preſerve the Believer from his wiles and aſſaults, than he is to aſſault and hurt, and Chriſt alſo is as well faithful as able, yet his faithfulneſs is ingaged for the helpfulneſs of the Believer, and for overcoming for him in the diligent uſe of the means, the Believers putting on and exerciſing himſelf in the armour of God, provided and afforded, of which if he be careleſs and neglective, and ſlothful in the uſe of means, and ſo grow from ſlothfulneſs to deep ſleep (as Slothfulneſs doth caſt into a deep ſleep, Prov. 19.15.) then is not Chriſt in point of faithfulneſs ingaged to ſave him; but as the Apoſtle implies in E •• ſ. 6.13, 14. 1 Pet. 5.8, 9. Satan may prevail upon the unſober, unwatchful, ſleepy and unarmed Soul to overthrow and devour it.

And that the Soul may very poſſibly be unſo • , ſecure, careleſs or preſumptuous, and ſo through ſlothfulneſs fall into a deep ſleep of ſenceleſneſs, either of the Grace and Goodneſs of God brought to it in Chriſt, and the excellent advantages thereby afforded for its attainment of happineſs, or of the dangers that either others or it ſelf is in, of being led away by the deceitfulneſs of ſin, and ſo lye open to Satans malice and malicious enterpriſes; the many exhortations to watchfulneſs, and cautions againſt ſlothfulneſs and negligence propounded in the Scriptures to the Believers (as well as the experience of the ſleepy decaying tempers that have oft befallen Believers) ſufficiently teſtifie. See the exhortations and warnings in theſe Scriptures, Matth. 24.42, 43, 44, &c. and 25.13 and 26.41. Mark 13.33, 35, 36.37. where it is ſaid by our Saviour, that what he there ſaid was both to the Diſciples, who were generally real Believers, and to all beſides, viz. Watch. So alſo in Luke 21.34, 35, 36. Epheſ. 6.11, 12, 13, 14. 1 Cor. 16.13. 1 Pet. 5.8, 9. Heb. 3.12, 13. and 6.12. and 12.15, 16. Revel. 3.2, 3. and 16.15. Inſtances of ſore decayes by heedleſneſs, and thereby of great danger ſignified: See in Revel. 2.4 • 5. and 3.1, 2, 13, 14, 15, 16. and the reaſon of it is partly from other enemies: As

2. The fleſh with its affections and luſts warring againſt the Soul, and luſting againſt the • pirit, that endeavours the good of the Soul, 1 Pet. 2.11. Galat. 5.17, 18, 19. it luſts after eaſe and pleaſures, riches, honours and the injoyment of this preſent world, the love of which cannot conſiſt with the love of the Father, but will by degrees choak it and eat it out of the heart; No man being able to ſerve two Maſters, but that he muſt either love the one and hate the other, or lean to the one and forſake the other; and that it is very poſſible and eaſie for a Believer to walk after and mind the fleſh, as well as to mind and walk after the Spirit, or at leaſt if not ſo eaſie to the conſcience and renewed mind, yet eaſie enough in reſpect of the natural affections and deſires, is ſufficiently proved by every ones own experience, and by all thoſe ſerious watch-words, counſels and provocations to watchfulneſs there againſt it, and to deny it and not walk after it, Not to love the world and the things of it; the many falls of the Servants of God, as David, Peter, &c. and reproofs for their walking after it, ſeeking to make themſelves friends of the world, &c. as partly appears in the Scriptures before quoted under the former Head, and further in theſe Scriptures, Rom. 6.11, 12, 13, 14, 15, &c. and 8 12.13, 14. and 13.12, 13, 14. Galat. 5.13, 14, 25, 26. Epheſ. 4.17, 18, &c. 1 Cor. 5. and 6. and 10. and 11.17, 18, 20, 21, 22. James 2. and 3. and 4.4, 5, 6, &c. Revel. 2.4, 5, &c. to which alſo add,

3. The World, both in the ſeeming good and deſirable injoyments of it, and in the perſons of it, pretending piety, knowledge of God and friendſhip to Believers perſons, as alſo the examples and cuſtoms of it, and of many Profeſſors of the Goſpel in it, prove oftentimes very great baits and inticements to their luſts, and put vigour and force into them, while wiſtly lookt upon and conſidered by them with a carnal eye, as appears in Prov. 2.12, 13, 15, 16. and 5.3, 4. &c. and 6.25, 26. and 7.10, 11, 18, 21, 22, 23, 26, 27. and 23.20, 21, 26, 27, 28, 31, &c. Luk. 8.14. and 12.15, and 21.34. & 2 Cor. 6.14, 15, 16. Jam. 4.4, 5. &c. and alſo in the threats and frowns of the great and mighty perſons of it; the harſh and bi • ter afflictions and ſufferings they are oft expoſed to in and from it, which being viewed do affright and ſcare from the ſtedfaſtneſs of the faith and of the profeſſion of it by believers, as it is intimated in Theſ. 3.1, 2, 3, 4. Matth. 13.20, 21. Heb. 12.2, 3, 4. and therefore in both theſe caſes we are exhorted by our Saviour to pluck out the right eye where it offendeth, and caſt it from us leaſt by gazing with a carnal judgment and mind upon the things that are ſeen, we ſhould either for the love or fear of them neglect things unſeen, that are objects of our faith only; as alſo thence David prays God to turn away his eyes from beholding vanity and quicken him in his way, Pſal. 119.36. But again beſides there are alſo,

4. Falſe Teachers or falſe Prophets that come in Sheeps-cloathing, in great ſhews and appearances of piety and holineſs and wiſdom, men oft-times that have the approbation and countenance of the world, and are of great learning as to the Learning of the the World; yea, and many that ſeem to be skilfull in Myſteries, and to have a kind of Spiritual force in their teaching, ſo as that the ſheep, if not very wary and watchful may eaſily miſtake them for true Shepheards or Teachers of the Truth. Yea, and theſe ſo earneſt, fervent, & induſtrious oftentimes that they will deceive if poſſible the Elect, Matth. 7.15, 16. and 24.24, 25. where note that thoſe words (if poſſible) for the words (it were) are n • in the Greek Text, do not imploy an abſolute i • poſſibility of their being deceived; but a greater difficulty, and therefore greater diligence uſed by the Deceivers to deceive them if poſſible; even as the ſame words (if poſſible) uſed in Act. 20.16. and Rom. 12.16. where it is ſaid that the Apoſtle Paul haſtned if it were poſſible for him to be at Jeruſalem by the Feaſt of Pentecoſt: and exhorts us if it be poſſible, ſo much as in us lies to have peace with all men, do not argue an utter impoſſibility, of either of thoſe things, but only ſome difficulty there may be, or were therein, and therefore greater earneſtneſs uſed or required: ſuch is the intimation of the phraſe in that of Matth. 24. Indeed this may be implied, that they the Deceivers are ſo ſpecious in their pretences, and ſo diligent and earneſt in their endeavours, that it was onely becauſe it was not poſſible for them to do it, that any of the Elect are not deceived by them, even ſuch as are not deceived by them would have been deceived by them alſo had it been poſſible for them to have been deceived; and ſo it may ſignifie an impoſſibilty of ſomes being deceived, as indeed it is not poſſible for Sathan or any of his inſtruments to deceive thoſe that are not only called and choſen, but alſo faithful, as in Rev. 17.14. thoſe do overcom all their enemies through the power of Chriſt with them, and cannot be overcome poſſibly by them; that is, ſuch as faithfully cleave to Chriſt, and uſe the means, and walk in the wayes he hath appointed them to go in, and promiſed his preſence and helpfulneſs to them in no poſſibility, much leſs danger where there is not a remiſs negligence or careleſneſs 〈◊〉 preſumption in departing from him, or not • ng the weapons and ways of ſafety appointed to them. But otherwiſe they may poſſibly, and there is danger too, eſpecially if after often warnings to awaken up to more faithfulneſs and watchfulneſs, yet men be ſlack therein. Now theſe falſe Teachers are manifold. nor may I ſpeak of them in this place. For many deny or corrupt the Fundamental Truths of the Goſpel or ſome one or more of them, as in denying the perſon of the Son of God, his Deity, or humanity, or the preciouſneſs, and vertuouſneſs of his death and ſufferings to make atonement for our ſins: or the extent of that atonement, or the Reſurrection from the dead, and the laſt Judgment, or the perſonal and glorious appearance of Chriſt thereunto. Or elſe corrupt the Doctrine of Juſtification, and ſo the compleatneſs of the faith of Chriſt alone for juſtifying us in the ſight of God; yea, or for making us wiſe to ſalvation, or for ſanctification, or the like. Nay, I conceive thoſe are not the leaſt dangerous falſe Teachers that teach men to believe that every man ought to judge himſelf Elect, and then that none of the Elect, or real hearty believers that are once ſuch, can poſſibly fall finally and totally away by any ſinning from the Grace and favour of God; for this directly tendeth to open a gap for their boldly cloſing with and following after that temptation of Sathan: If thou be the Son of God caſt thy ſelf down from the pinnacle of the Temple; for it is written, He ſhall give his Angels charge over thee, and they ſhall bear thee up in their hands that thou daſh not thy foot againſt a ſtone: that is, however thou mayſt precipitate thy ſelf into any ſin or danger of ſinning, or neglect the means of preſervation, yet thou canſt not, being a Son of God, poſſibly hurt thy ſelf thereby, at leaſt not to deſtruction. And indeed he that well minds the Scriptures of the Prophets and Evangeliſts, may ſee that thoſe were of the moſt dangerous ſort of falſe Prophets amongſt the people of Iſrael, and that one of their moſt dangerous errours and falſe Prophecyings, whereby the people were born in hand and perſwaded, that becauſe they were the Children of the Patriarks, the Children of Abraham, the Elect, choſen and beloved Nation, therefore they ſhould have peace, and no diſinheriting or deſtruction could befal them; yea, though they walked after their own imaginations or ſerved Baalim; their apprehenſion and perſwaſion of their being in ſuch a ſure ſafe infallible ſtate of Covenant, Grace, or favour with God, as that by no means they could be rejected or caſt away, occaſioned the fall, rejection, and deſtruction of multitudes of them. See Deut. 29.18, 19, 20. Jer. 7.4, 5, 6. Mic. 10, 11, 12. and thence it is that the Apoſtle warning us Gentiles by their fall, tells us, that our ſtanding is by faith, and wiſhes us not to be high minded, as if becauſe made of the choice people of God, grafted in upon and the Root of Abraham, Iſaac, and Jacob, and the Covenant made with them, through the faith of Chriſt, therefore we could not fall, nor might God harden, and reject us, but fear and take heed to continue in his goodneſs, or elſe we however grafted into the ſtock of Iſrael by Chriſt ſhall be cut off by him who hardens whom he will. Now that which makes theſe falſe Teachers (as all or moſt of the reſt of them) ſo dangerous to the flock of God is their great pretences to, & appearances of piety, holines, orthodoxy, or righteous judgment, or rather their boaſts thereof, even as thoſe falſe Prophets who u'sd to cry peace, peace to the Jews, notwithſtanding their great wickednes ſtil'd themſelves the Prophets of the Lord, reproached and perſecuted thoſe who were ſuch indeed, becauſe they propheſied otherwiſe than themſelves, dealing faithfully with the people to warn them of ſinning againſt God, and ſhew them the danger thereof, as mad-men and Deceivers, as may be ſeen in Jer. 18.18. Come (ſay the falſe Prophets) let us deviſe deviſes againſt Jeremiah, for the Law ſhall not periſh from the Prieſt, nor counſel from the wiſe, nor the word from the Prophet, &c. as if they were the men that were the true and right Prieſts, wiſe men and Prophets, and the Law, Wiſdome, and word of God were intailed on them: and in Jer. 29.26. we read that Shemajah the Nehelamite writ to Maaſiah the Prieſt and to all the Prieſts, that God had made him Prieſt and them Officers in the •• ſe of the Lord, for every man that is mad and maketh himſelf a Prophet, to put him in priſon and in the ſtocks: and faults him for not reproving Jeremiah who made himſelf a Prophet, as if Gods true Prophet • had prophecied falſly to them, and had been a falſe Prophet and a Deceiver, becauſe he foretold the length and continuance of their captivity beyond what they dreamed and bare the people in hand it would be; and as if they who were indeed falſe Prophets and Deceivers had been in the right; yea, Sathan is ſometimes ſo transformed into an Angel of light, and his Meſſengers into Miniſters of Righteouſneſs, and come with ſuch deceivableneſs of unrighteouſneſs, as renders it very difficult to diſcern them, and to avoid their ſnares and temptations; as alſo the ſayings of the Scriptures, which have any appearance (as ſometime they have) to countenance their miſtakes, are ſo wreſted and made uſe of by them, as they thereby indanger ſuch, as have believed, to fall, and be perverted, and ſpoiled by them, in caſe they be not more earneſt with God, and watchful over themſelves and one another, in taking heed to the Goſpel-doctrine for preſervation, ſuch be their enemies and their dangers from them: As alſo,

2. In reſpect of their own weakneſs and inabillity in themſelves, to defend themſelves from and againſt thoſe enemies, whether thoſe within them, or thoſe without them, there being nothing in them, as of them, that can do any thing to purpoſe againſt them, In them, that is, in their fleſh, there dwelleth no good thing; their natural or artificially acquired wiſdom is far too ſhort of the wiſdom or ſubtlety of the Serpent that indeavours to delude them; yea, it is full of inclination to ſide and agree with him, by reaſon of the great blindneſs and depravedneſs of it that it hath de •• ved from him; for the wiſdom of the fleſh is not only fooliſhneſs to God, but alſo enmity againſt him, 1 Cor. 3.19. Rom. 8.7. So that if the Believer (or he that hath believed) neglecting the teſtimony of Chriſt, the Word of God, the •• eaching of the Croſs (which is the Power and Wiſdom of God, 1 Cor. 1.23, 24.) and not taking heed or having recourſe thereto, truſt in his own wiſdom and underſtanding, he will ſoon be over-reached and perverted, and often is by the ſubtlety of Satan overthrown; therefore the Wiſdom of God, in Prov, 3.5, 7. counſels her Children thus, Truſt in the Lord with all thine heart, and lean not to thine own underſtanding. Be not wiſe in thine own eyes, fear the Lord and depart from evil: for as the Lord ſaith of ſome in Jer. 8.9. when the Word of the Lord is rejected by men, what wiſdom is there in them? The like may be ſaid of their own ſtrength, power and abillity, in their own reſolutions, to withſtand temptations and enemies, it is but weakneſs it ſelf. Even the beſt and moſt unfeigned Belivers have no ſufficiency of themſelves, as of themſelves, but all their ſufficiency is of God, and without him and his help and ſtrength, and ſo neglecting him and hi • counſels, and ſo going in their own ſtrength, and without his, they can do nothing, as our Saviour ſaith to his Diſciples, Without me ye (even ye my Diſciples, who are branches of me, yet without me, neglecting me, or not looking to and relying on me, and ſo taking me along with you) ye can do nothing, John 15.5, 6. Thence thoſe counſels, to abide in Chriſt, in the ſame Chapter, and elſewhere, to be ſtrong in the Lord and in the power of his might, to put on the whole armour of God, that ſo they may be able to withſtand in the evil day or day of tryal, and having done all to ſtand, Epheſ. 6.10, 11, 12, 13. and in 2 Tim. 2.1. To be ſtrong in the Grace that is in Chriſt Jeſus; as implying, that otherwiſe we have no power or ſtrength to withſtand them, or to ſtand in the Grace and ſavour of God, and ſo to go through the various tryals that attend us in Gods way and ſervice. Its only in Gods armour, ſtrength and power that we may prevail, and not be overthrown or harmed by them. And indeed the want of ſtrength proceeds from the want of wiſdom, or the inſufficiency in their ſtrength is from the inſufficiency in their own underſtanding; we have no power of our ſelves, becauſe no wiſdom that may give us power, for it is the wiſe man that is ſtrong, and the man of underſtanding that increaſeth ſtrength, as Solomon tells us, Prov. 24.5.

Now this weakneſs in the Believers underſtanding and ſtrength, may be the reaſon why they are often in the Scripture called Children, and little Children, as in John 13.33. 1 John 2, 1, 18, 28. For as Children, little Children, are weak in both thoſe reſpects, ſo are Believers in themſelves, yea, in their attainments from God and Chriſt, if they be relyed on, and he neglected; for though God hath given forth ſuch an heavenly teſtimony as is able to make wiſe the ſimple, Pſal. 19.7. and hath given gifts to men, ſome Apoſtles, ſome Evangeliſts, ſome Prophets, &c. that we might not be as Children toſſed to and fro, and carryed about with every blaſt and wind of Doctrine, Epheſ. 4.11.14. And the Apoſtle would have the Believers not to be children in underſtanding, but men, 1 Cor. 14.20. Yet the ſame Apoſtle both ſignifies, that in the ſtate of this life, the growth and attainment of Believers, even the perfecteſt of them here, is as far below the ſtate of abſolute and compleat perfection, which is the ſtate of the life to come, as the ſtate of a Child, a little Child, is ſhort of the ſtate of manhood, 1 Cor. 13.11, 12. and alſo more frequently implyes, that only in attending to, and relying on Chriſt, and taking heed to his teſtimony, we may be delivered from the imputation, inabillity and weakneſs of Children, in deriving wiſdom and ſtrength from • im, and ſo in being ſupplyed with his wiſdom and ſtrength by his Spirit, in the receit of the gifts given, or Word and Teſtimony, as given forth by them; ſo that if we do in the conceit of our ſufficiency in what we have in our ſelves, neglect dependance on and attendance to Chriſt, in and by the ſaid gifts, or the teſtimony thereby given forth, it will fare with us, as it did with Sampſon, when parting with his Locks, in which his ſtrength lay, he became as weak, feeble and as unable to make reſiſtance againſt the Philiſtims, his enemies, as other ordinary men; we ſhall be found to act like weak and ſimple Children, and be eaſily abuſed, circumvented and overthrown by our ſpiritual enemies, in their attempts upon us to that purpoſe; indeed as it is with Children • hat have wiſe and able Parents or Guardians, however weak they are of themſelves, yet if they will not liſten to their ſubtle enemies, in their • rafty ſuggeſtions, but firſt adviſe with their ſaid Parents and Guardians, that are wiſer then they, • r if they will not venture to come near them, but in their hands, they are, and may be ſafe enough, notwithſtanding the ſtrength or ſubtlety of thoſe that would either cheat or hurt them; ſo it is here; the weakeſt Believer, calling upon God, and cleaving to the inſtruction and counſel of Chriſt and his Spirit, is ſafe enough, and ſhall be preſerved from falling; but as the Child neglecting the Fathers hand and counſel may be undone, ſo is it here; whence Wiſdom ſo frequently adviſes, Hear O ye Children the inſtruction of a Father, • d attend to know underſtanding, and keep my Commandement and live, and my Law as the apple of thine eye, and depart not from the words of my mouth, and many the like, Prov. 4.1, 4, 5.6. and 5.1, 2, 6. and 7.21. Whence we may further note, that the Believers danger lyes not ſimply, or ſo much in his own weakneſs, as in his being liable to think himſelf wiſe or ſtrong, and ſo to be puffed up with pride, and ſo to truſt to and in himſelf and his own righteouſneſs (as in Ezek. 33.13.) or beauty (as Ezek. 16.17.) or that he is Chriſts▪ (as in 2 Cor. 10.7.) that he is rich and increaſed with goods, and needs nothing, and ſo grow luke-warm, and careleſly indifferent whether he look to Chriſt or not, yea, neglect to buy of him what is neceſſary for him, (as Revel. 3.14, 18.) or ſay, he is now become a Lord himſelf, an owner of much in himſelf to live upon, and ſo matter not to come to Chriſt; like them in Jeremiah 2.3. that ſaid, They were Lords, they would come no more at God. This, this is that which moſtly indangers thoſe, eſpecially that are more abundantly gifted, inlarged and exalted above others; even as the Child, that conceits its ſelf ſtrong while it is not, ſo v ••• ring to go alone gets a fall, and many preſuming on their own ſufficiency of wit and parts to neglect their Fathers and Friends advice, are over reached by ſubtler heads: Thence Solomon obſerves, that there is more hope of a fool, than of one that's wiſe in his own conceit, Prov. 26.12. Peter conceiting himſelf ſtrong enough to follow Chriſt whitherſoever he was to go, and thereupon following him unwarrantably into the High Prieſts Hall, got a ſore fall in his denying him thrice: Yea is moſt probably, if not aſſuredly believed, that •• e fallen Angels fell through reflecting upon their own created excellencies, and lifting up themſelves thereby above their places, and from that ſubjection to God, and dependance on him, in which he ſet them: but certain it is, that the Church of Jeruſalem this way f • ll to play the harlot from him that had eſpouſed her to himſelf, and provoked upon her ſelf ſuch judgments from him, as the Law and uſage of the Countries allot to Harlots, Ezek. 16. ſo true it is that Pride goeth before deſtruction, and an haughty mind before a fall, Prov. 16.18. Whence the Wiſeman adds, that it is better to be of an humble ſpirit with the lowly (with thoſe that ſtand below, that are mean in parts, gifts, eſteem, and are content with their low conditions) then to divide the ſpoils (do great exploits, atchieve great victories and ſucceſſes, and get the honour and reſpect of men for their gifts, graces, actings, &c.) with the proud, verſe 19. Now that Believers alſo may poſſibly be puffed up with pride, not only the cautions given by Moſes to Iſrael, Deut. 6. and 8. and his fore-prophecy of him, Deut. 32.15. and the Apoſtles warning Beleivers to take heed of it, and not be high-minded but fear, Rom. 11.22. and the Lords giving to Paul a thorn in the fleſh, a meſſenger of Satan to buffet him, to prevent it in him, 2 Cor. 12.8, 9. but alſo the Inſtances above hinted in Jerem. 2. Ezek. 16. Revel. 3. do plainly evince it. Therefore bleſſed is he that fears alwayes, with a fear oppoſed to high-mindedneſs, Prov. 28.13. and good to ſay with good Jehoſaphat, We know not what to do, O Lord, but our eyes are up to thee, for we have no might againſt this great company that cometh againſt us, 2 Chron. 20.12.

3. And then the holineſs and ſeverity of the Lord, who reſiſts the proud, againſt thoſe who neglect and withdraw from Chriſt, compleats the danger; for were our enemies never ſo many and mighty, and we never ſo weak, or through conceit and pride liable to fall, yet if God would alwayes forgive, and continue to own us, there were yet no danger; but the caſe is not ſo, but as in the Son of God is life, and as in abiding in him there is abiding and continuing favour from God unto everlaſting happineſs to be met with, out of that infinite reſpect that God ſhews to him (namely to Chriſt) and the delight he hath in him; ſo on the other ſide, out of the ſame reſpect to, and delight in him, he will be provoked to wrath (though ſlow to it) and give up men to their own luſts and deluſions, for ſlighting and turning from him; and there is no reſpect of perſons with God. The juſt now ſhall live by faith: but if any man (or 〈 in non-Latin alphabet 〉 , as it is in the Greek) if he (the juſt man) draw back, my ſoul, ſay • s God, ſhall have no pleaſure in him, Heb. 10.39. If ye walk after the fleſh (ſays Paul, Rom. 8.13.) • e dye, but if by the Spirit ye mortifie the deeds of the body ye ſhall live. Thence the Apoſtle couples in himſelf, of whoſe right believing there can be no doubt, and ſayes, How can we eſcape, if we neglect ſo great ſalvation? Heb. 2.3. And if we ſin wilfully after the knowledge of the truth received, there remains no more ſacrifice for ſin, but a certain fearful looking for of judgment and fiery indignation, &c. Heb. 10.26, 27. And ſo generally the Goſpel tells us as well of indignation and wrath towards men upon their departures from God, as of his ſpecial favour and grace in their cleaving to him. And as the Grace and Mercy of God is more abundant towards us under this cleareſt diſpenſation of the Goſpel, by the perſonal appearance and miniſtration of Chriſt, than it was under the Law, ſo alſo the terrors of God and his wrath is anſwerable to the Rejectors of it, or Apoſtates from it; to that purpoſe is that in Heb. 10.29. If they that deſpiſed Moſes Law dyed without mercy under two or three witneſſes, of how much ſorer puniſhment ſhall he be thought worthy, who hath trod under foot the Son of God, and counted the blood, wherewith he was ſanctified, an unholy thing, and hath done deſpite to the Spirit of Grace: And that in Heb. 12.15, 16, 17, 18. Look diligently leaſt any man fail of the Grace of God, leaſt any root of bitterneſs ſpringing up trouble you, and thereby many be defiled. Leaſt there be any fornicator or prophane perſon, as Eſau, who for one morſel of bread ſold his birth-right, for ye know, how that afterward when he would have inherited the Bleſſing, he was rejected, for he found no place for repentance, though he ſought it carefully with tears. For ye are not come to Mount Sinai, but to Mount Sion, the City of the living God, &c. Where the graciouſneſs of the Goſpel diſpenſation now is made an Argument for expecting the greater terror againſt any of us, if we fail of Gods Grace, or withdraw from it. So alſo Hebr. 2.1, 2, 3. whence alſo that warning, Chap. 3.12, 13. Take heed leaſt there be in any of you an evil heart of unbelief, in departing (or ſtanding off) from the living God, but exhort one another, and that from the conſideration of Gods dealing with Iſrael of old: Which Inſtance of their revolting from God, loſing his Grace and favour, and incurring his diſpleaſure and wrath, is often mentioned in the Scripture by way of admonition to Believers now, as is to be ſeen in Heb. 3.7, 8, 9, 10, &c. and 4.1, 11. 1 Cor. 10.1, 2, 3, 4, 5, 11. Jude 5. and indeed it is very pregnant, for they were a people highly favoured above all the people on the earth, ſaved out of Egypt by a wonderful ſalvation, led through the Sea and preſerved ſafely therein, and provided for abundantly of all neceſſaries for their travel to Canaan and preſervation therein in a moſt eminent and miraculous way and manner, no people more favoured than they, and yet with many of them God was ſo diſpleaſed (yea, with Moſes, Aaron and many famous men of that Congregation) as that after all his goodneſs towards them, he ſuffered them not to enter into the Land of Canaan, and deſtroyed many of them in the Wilderneſs; few of them entred the Reſt that he had promiſed to the Fathers, which was a type of Heaven, or of the heavenly Inheritance and Kingdom of our Lord Jeſus. And indeed that conſideration, that of ſix hundred thouſand men that came out of the Land of Egypt, but two of them all (that were men of twenty years age or upward at their coming out of Egypt) entred into the Land of promiſe (their after ſinnings in the wilderneſs, hardning their hearts in unbelief againſt God and rebelling againſt him, deprived all the reſt:) this confidetion alone, I ſay, of ſo many people ſo highly favoured of God going out from it, and by their ſins looſing it; and ſo few retaining it and enduring to the inheritance, may repreſent it (were there nothing elſe in the Scriptures to ruine it) as a matter of great danger, namely, that there is danger, great danger of looſing Gods favour if men be not careful to take heed to God's Counſels and directions for retaining in: and as there is great danger of it, ſo

2. Great danger in it; nay, indeed nothing but danger, evil and miſery in looſing and not keeping our ſelves through Grace in God's love and favour: for, as in his favour is life, ſo in his anger and diſpleaſure, eſpecially when provoked ſo highly as to diſown us, there is nothing elſe but miſery and death; a giving up to wrath and judgment, or a making way for his wrath and judgment to fall upon us. For if the wrath of a King be as the roaring of a Lyon, or as the meſſengers of death, how much more the wrath, yea, the hatred of God, as he is ſaid to hate all the workers of iniquity, as they muſt needs be that depart away from him after they have known him, or rather have been known by him, as the Apoſtle ſaith, All they that are far from him, ſaith David (Pſal. 73.27.) ſhall periſh, even all that abide in their alienation and eſtrangement from him, and never heartily cloſe with and obey him. Thou haſt deſtroyed (he adds) all them that go a whoring from thee: they that never come at him muſt neceſſarily periſh, becauſe there is life and ſalvation onely in him, and in the knowledge and injoyment of him, without which injoyment (and far off from it) they muſt needs be that are f • r from him: but as for them that go a whoring from him, they are alſo to be deſtroyed by him; they not only deprive themſelves of that ſafety that's onely in him, as the others do, but alſo do more directly and ſeverely ingage him and his wrath againſt them, as doing him more diſſervice and diſhonour, than thoſe that never knew him, nor had any acquaintance wi • h him; even as a wife that plays the whore from a loving husband, doth not onely deprive her ſelf of the maintenance and comfort ſhe might have from and in him, as they do or did that would not accept him for her husband; but as ſhe doth more diſgrace & wrong then husband than they, ſo ſhe provokes ſuch wrath from her husband againſt her, and ſuch puniſhments in his wrath as he will not exerciſe towards and execute upon others. They that have known the way of truth, and eſcaped the pollutions in the World thereby and are afterward intangled and overcome again, and turn from the holy Commandment are in a worſe caſe than they that never knew or believed the truth, as 2 Pet. 2.20, 21. in this caſe there is an, How can we eſcape? and of how much ſorer puniſhment ſhall he be counted worthy, &c. as we have ſeen, Heb. 2.3. and 10.29. ſo that the danger here is very great.

1. Danger of being left and given up of God to walk after out own counſels, luſts and pleaſures, as Iſrael were, Pſal. 81.11, 12. and the Gentiles, Rom. 1.21, 22, 24, 28. to a reprobate and ſtupid mind void of judgment, ſenſe or conſcience, to ſerve vile affections, and do things moſt evil and inconvenient, adding iniquity to iniquity, ſo as not to enter into Gods righteouſneſs, Pſal. 69.27.

2. Danger alſo of having ſtumbling blocks laid before them to occaſion their falling, and being thereby broken ſo as to periſh, as Jer. 6.21. to have ſome ſuch providences ordered of God as will either ſuit the corrupt deſires of wandring rebellious ſinners, and afford maintenance and incouragement to them in their ſinful courſes, as the proſperity of fools deſtroys them, Prov. 1.32. or elſe occaſion offence and ſtumbling at God, his words, people, ways, ſo as to turn wholly from thoſe in John 6.66. that took offence at Chriſts Doctrine and turned ſo away as to walk no more with him; and as Chriſt himſelf were in his meanneſs reproaches and ſufferings to the rebellious Jews. 1 Cor. 1.22, 23. Rom. • 33.

3. Danger of being given •• to Sathan and to ſtrong deluſions, hardning and intoxicating them in their ſins, and entring in upon Soul or body, or both to hurry them to deſtruction, as befel Judas falling from Heaven and becoming a Devil? and as befel Ananias and Sapphira in part, John 13.30. Act. 5.3. and as is threatned in 2 Theſ. 2.9, 10, 11, 12. That God will ſend ſtrong deluſions to them that obey not the truth (and they are ſaid not to obey it, that abide not in the obedience of it, Gal. 3.1. and 5.10.) but have pleaſure in unrighteouſneſs, that ſo they might all be damned. The wrath of God being very ſore and hot againſt the abuſers of his Grace in Chriſt, that withhold it in unrighteouſneſs, as Rom. 1.18. and therefore there is,

4. Danger of not entring into God's reſt, or coming into his righteouſneſs, and ſo into eternal life, or the Kingdome of God, into which no unclean thing can enter, 1 Cor. 6.9, 10. Eph. 5.3, 4, 5. thence thoſe warnings to take heed leſt we fail of the Grace of God, or of the reſt, that yet remains for his people after the ſame example of unbelief, as befel the Iſraelites that ſinned in the wilderneſs, Heb 4.1.11. Yea, in a word,

5. Danger of utter perdition and deſtruction from the preſence of God, and from the injoyment of his Glory, and ſo of being caſt out into everlaſting miſery and torment with the Devil and his angels, for ſo much is implied by the Apoſtle, in ſaying, we are not of thoſe that draw back to perdition, but of thoſe that believe, &c. where it is implied, that perdition and deſtruction is the dangerous conſequence of mens drawing back from God: Oh unſpeakable and unconceiveable miſery and danger?

And this conſideration in both branches of it affords a ſecond and third motive to quicken up the believer to diligence in taking heed to the Grace of God, and the inſtructions thereof, and ſo to keep himſelf in the love of God; ſeeing there is not only poſſibility, but ſome danger of falling from it, if he be careleſs therein, by reaſon of his many enemies, his own inability to deliver himſelf from them, and Gods ſeverity againſt the abuſers of his goodneſs and neglectors of his Son and his ſalvation. And great danger; yea, unſpeakable miſery in falling therefrom, anſwerable to the greatneſs of the love abuſed and Grace ſlighted. Great need to give great diligence to avoid ſuch dangers, yea, to do it with all our might & earneſtneſs. To incourage in and unto which here is alſo further ſignified.

Point. 3. That there is no neceſſity that a Believer muſt fail of or fall out from the love of God. He may through the Grace of God preſerve himſelf and be preſerved therein as well as at firſt brought thereunto.

This is evident in that the Apoſtle exhorts them to keep themſelves in the love of God. Sure as he would not exhort them to a work that could not be undone, or to endeavour for that that they muſt neceſſarily & inevitably have; ſo much leſs would he exhort them to a thing impoſſible, the love of God therefore may be kept or continued in, as alſo our Saviour both implies in ſo often exhorting Believers to continue in his words, and to abide in him, and let his words abide in them, John 8.32. and 15.4, 5, 6, 7 and more plainly aſſerts, that his ſheep hear his voice; and he knows (that is, approves and owns them) and they follow him, and he gives unto them eternal li • e, and they ſhall never periſh, John • 0.27, 28, 29. and again, As my Father hath loved me, ſo have I loved you, continue ye in my love; If ye keep my Commandments ye ſhall continue in my love, as I have kept my Fathers Commandments, and continue in his love, Joh. 15 9 10. as to the ſame purpoſe is that in 1 John 2.24, 25. Let that therefore which you have heard from the beginning abide in you. If that which ye have heard from the beginning abide in you, ye ſhall continue in the Father, and in the Son; and this is the promiſe that he hath promiſed, even Eternal life. So Caleb and Joſhuah kept in the favour of God all the way through the wilderneſs, and entred into the land of Canaan. So Paul fought the good fight of faith, kept the faith to the finiſhing of his courſe, 2 Tim. 4.8. And many other good men have through faith and patience inherited the promiſes, Heb. 6.12. have lived and died in the faith, and ſo in the love and favour of God, and are at reſt with Chriſt and God, otherwiſe men ſhould be never the better but the worſe rather for believing and coming to partake of the Grace of God. For, better never to know it at all, than to fall from it after the ſweetneſs of it is once known and taſted. The ſin being then the greater, and the miſery incurred more dreadful and unbearable, as in 2 Pet. 2 20, 21, 22.

But now this poſſibility of being kept in the love of God is not from any ſtrength, wiſdom or faithfulneſs in man, as of himſelf, no more than his being brought into the love of God was by his own fleſhly wiſdom or ſtrength, but both the one and the other are by and of the Grace of God. Its true in both ſenſes (both of ſaving at the firſt from the ſtate of ſin and death into the ſtate of life and righteouſneſs, by being brought into Chriſt, and of ſaving in continuance in the love of God, and being preſerved from falling back again) By Grace ye are ſaved, Epheſ. 2.5. and ye are ſaved by Grace through Faith, and that not of your ſelves, it is the gift of God, verſe 8. For in us, though Believers, that is, in our fleſh, there dwells no good thing; nor have we ſufficiency in our ſelves, as of our ſelves, to think any thing, Rom. 7.18. 2 Cor. 3.5. We have before noted the inability in man, even in Believers, as men, and ſo in and of themſelves (yea, or in their inherent graces received) to ſtand and maintain themſelves againſt the power of their enemies, but only in the Grace that is in Chriſt Jeſus, 2 Tim. 2.1. In the Lord, and in the power of his might, in the whole armour of God, as Epheſ. 6.10, 11, 12. But ſuch might power and ſufficiency there is in the Grace of God, afforded in and by Jeſus Chriſt, ſuch fulneſs in Chriſt himſelf, and in God in him, and ſuch a preſence and power of God and his holy Spirit, in and with his Doctrine and Goſpel, and ſuch Armour of Righteouſneſs given the Believer in him, as that there through he may be kept in the love and favour of God, maugre all the power, malice and ſubtlety of the enemy, and notwithſtanding that great weakneſs and inability to keep himſelf, or to vanquiſh the enemy that is in him ſelf.

Thus the Apoſtle Paul confeſſes that he was not only furniſhed for and ſtrengthned in his labours (I laboured more abundantly than they all, yet not I but the Grace of God that was with me, and by the Grace of God I am that I am; and his Grace that was beſtowed upon me was not in vain towards me. 1 Cor. 15.10.) but alſo when tempted and buffeted of Sathan and in danger to be harmed; he crying to Chriſt for help, Chriſt anſwered him that his Grace was ſufficient for him, his favour relied upon and looked to, would afford all ſupplies for ſafety and ſatisfaction to him, for therein a man hath God and Chriſt with him and for him in whom there is all things that may preſerve him. As,

1. Infinite power, able to ſubdue all things to the Believer that riſe up againſt him, and to ſupport him in & under the greateſt tryals & troubles that may poſſilby befal him; for he is the Almighty God, all things are far inferiour to him, no work too hard or difficult for him: He that made the Heavens and Earth by his Word, and upholds them by the Word of his power, what cannot he create and accompliſh for the help and ſafety of his people that wait upon him? and what cannot he ſtrengthen too by his glorious power to doe or undergoe in the way of ſalvation? there is nothing Almighty but he, neither ſin, nor Sathan, nor world, nor any thing or creature, All the Inhabitants of the earth are to him as the drop of a bucket, he taketh up the Iſles as a very little thing, a ſmall inconſiderable thing. If he then be for us, who is he that is againſt us? None is able to pluck (or by force or power to take) Chriſts ſheep out of his hands. John 10.27, 28, 29. Becauſe God that gave him them is greater than all, and n • ne to be compared with him. If a man hearken to his voice, and then obtain his favour, he can ſoon ſubdue his enemies, Pſal. 81.13, 14. Philip. 3.21 becauſe he can ſubdue all things to himſelf by his mighty power; yea, the ſtrongeſt and violenteſt corruptions. He will ſubdue our iniquities, ſays Micah, 7.18, 19. He that made all things at the firſt is able to make the heart and Spirit new, and put his fear into it to keep a man from ſinning againſt him, Jer. 32.41, 42. Ezek. 36.26, 27. Greater is he that is in the believer (that is God and Chriſt by his Holy Spirit) than he that is in the world, 1 John 4.4, 5. greater in power and might: as alſo,

2. Greater is he in Authority than any of the enemies. He rules over all things. All power and Authority is his and o • him, and all his Authority is in the hand of his Son our Saviour, ſo as he commands all Creatures at his pleaſure to be for the furtherance of the ſafety of his ſervants that believe in him. He hath an innumerable number of Angels attending on him and miniſtring to him, which he ſends forth for the help of thoſe that are heirs of ſalvation. And theſe he makes to pitch their tents about them that fear him, Pſal. 34.7, and to bear them up in their hands from harm, and all the Devils and evil men are under his controul, ſo that he can abate their rage, bridle their fury and malice, take them off from the aſſaults and enterpriſes againſt them, according to his pleaſure; None can ſay unto him, what dotb he. Yea, and,

3. In him is infinite wiſdome and underſtanding to ſee and foreſee what may either hurt or help his ſervants, and to order all things for good to them. All fulneſs of Wiſdome dwells in him for ever, his underſtanding is boundleſs, Pſal. 147.5. He ſees what is in the dark, all the ſubtleſt contrivances of Sathan are manifeſt to him: and the light (to diſperſe and ſcatter all Clouds of error and deceit that might intangle our minds) dwells with him, Dan. 2.22. ſo that he is every way able to keep him from falling, the Soul that looks to and believes in him, Rom. 16.25. Jude 24. able to build up the Soul and bring it to the inheritance of his everlaſting Kingdom, Act. 20.32.

4. And as he is able in reſpect of his Authority, power, and infinite wiſdome (which was able to find out a way to ranſome us when loſt, and therefore ſurely is able to find out how to ſave us when found again & brought back to him) ſo he is ſo good gracious, and loving, eſpecially to thoſe that are the objects of his favour, the members of his Son, his Diſciples and followers, that there is no Queſtion to be made of his willingneſs and readineſs to improve his Power, Authority, and Wiſdome for their preſervation in his favour: they that are upright with him and depend on him, ſhall experience his all-ſufficiencie exerciſed for their ſafe keeping. As his love to mankind when yet ſinners and loſt (leading him to give his only begotten Son to be their Saviour, and to that purpoſe to deliver him up to Death for their offences, and make him the propitiation for their ſins, and glorifie him to be Lord and Chriſt, to the end that men might believe in him, and believing in him, become the Objects of his favour and be ſaved by him) may aſſure us of his readineſs to care for, and keep thoſe that anſwer his end therein in believing on his Son; that having juſtified us by his blood, he will much more ſave us from wrath to come; and we being reconciled by his Sons Death, we ſhall much more be ſaved by his life, Rom. 5.9, 10. and having delivered him up for us all (for all men) he will alſo freely with him give us (us eſpecially who have received him) all things that may conduce to our ſalvation and happineſs, Rom. 8.32. So alſo he hath through his Son made and confirmed many precious promiſes of taking care of, keeping and ſaving thoſe that truſt in him: as that, Surely, In bleſſing, I will bleſs thee (ſaid he to Abraham and his ſeed. Thoſe that be of the faith of Abraham are alſo bleſſed with him, Gal. 3.7, 8, 9.) Heb. 6.13, 14, 15, &c. he hath ſaid of Chriſt and his Seed, that he would eſtabliſh them. His Seed alſo will I make to endure for ever, and his Throne as the days of Heaven, Pſal. 89.29, 30, 36. and again, I will be with thee, I will never leave nor forſake thee, Deut. 31.6. Joſh. 1.5. Heb. 13.5, 6. again, Thou art my Servant (ſays he to Iſrael his people) I have choſen thee, and not caſt thee away. Fear thou not for I am with thee, be not diſdiſmayed, for I am thy God, I will ſtrengthen thee, yea, I will help thee; yea, I will uphold thee by the right hand of my righteouſneſs, Iſa. 41.9, 10. thence alſo it is ſaid, They that truſt in the Lord are as mount Sion which cannot be removed but abideth for ever. As the mountains are about Jeruſalem, ſo is the Lord round about his people from henceforth and for ever. Pſal. 125.1, 2. Yea, and theſe promiſes he hath made good to his people in all ages; they that truſted in him have found his goodneſs and faithfulneſs therein. Which leads, us to another conſideration, namely,

5. That he hath ingaged his word and promiſe to his people to keep them and bleſs them; (yea, he hath confirm'd his promiſe too with his oath, as we might have added; I have ſworn by my ſelf, ſaith God, Surely in bleſſing I will thee, Heb. 6.14.15 with Gen. 22.16, 17. as alſo in Pſal. 89.3, 4, 35, 36.) And he is faithful that hath promiſed, cannot, will not lye, nor alter the word that is gone out of his mouth. He is the faithful God that keepeth Covenant and Mercy. Deut. 7.9. His Word and Oath are two things in which it is impoſſible for him to lye, Heb. 6.17, 18. faithful is he that hath called you, who alſo will do it; namely, will ſanctifie the believer throughout, and ſee that his whole Spirit, Soul and Body be preſerved blameleſs unto the coming of our Lord Jeſus Chriſt, ſays, 1 Theſſ. 5.23, 24. To which purpoſe alſo,

6. He hath appointed his only begotten Son, the Lord Jeſus Chriſt in the vertues of his moſt precious blood and ſacrifice, and inveſted with the Authority, Power, and Glory of God, to be as the Saviour of all men; ſo eſpecially, and after a ſpecial ſort of them that believe, his Church, his Body, his Sheep, to be their Shepheard, husband, and head, to take care of them, feed them, guide, protect, and lead them, and to keep them in the fat and fruitful paſtures of Iſrael unto everlaſting life. This is the will, ſaith he, of him that ſent me, that he that ſeeth (beholdeth) the Son, and believeth on him ſhould have everlaſting life, and I will raiſe him up at the laſt day, John 6.40. And again, I am the good Shepheard, and know (that is, take care of) my ſheep, and am known (approved) of mine. My Sheep hear my voice, and I know them, and they follow me, &c. John 10.14, 27. the Shepherd and Biſhop of our Souls, 1 Pet. 2.25. To which purpoſe, that he might preſerve thoſe that follow him; he is both furniſhed,

1. As a Prophet, with Authority, power and Spirit to teach them and lead them ſafely in the way that they ſhould go, to make known to them his mind and the will of his Father, and ſo to Guide the meek in judgment, and to teach the meek his way, yea, and to reveal by his Spirit the myſteries of his Kingdom, the ſecrets of the Lord, and feed them with the choice comforts and conſolations, the freſh and fat paſtures of Iſrael, to make them like, love and delight in the way he leads them in, and to ſhew them their wandrings, reprove them for them, and recover them from them.

2. As a Prieſt, to mediate with God for them by way of interceſſion in the vertues of his perfect propitiatory Sacrifice, thereby to obtain of God mercy to paſs by and pardon their defects, weakneſſes and wandrings, or in mercy and meaſure to judge and correct them for them, and ſo paſs over them, and ſtill beſtow his grace and favour upon them, and continue it to them, in bleſſing them, and giving ſuch further diſpenſations to them of his Spirit and ſpiritual bleſſings, as may be good for them, and further their ſalvation. And in reſpect of the perfection of his Sacrifice to God, and Prieſthood before God, he is able to prevail with God for whatſoever he maketh requeſt for to him; and being an everlaſting and ever-living Prieſt, after the order of Melchiſedeck, he is able to ſave to the utmoſt (from wrath and judgment, and in the grace and favour of God) them that come to God by him, becauſe He (He ſo high, and holy, and undefiled an one) ever liveth to make interceſſion for them, Rom. 8.26, 27, 34. Heb. 7: 24, 25, 26, 27. And then alſo,

3. As King and Lord over all, he is able to protect, and hide them, and ſafely keep them from the power and malice of their enemies, controuling their enterpriſes, defeating their plots, and overthrowing their power, and confederacies, and turning them about as he pleaſes, ſuſtaining and upholding all his Servants and followers under all their tryals and ſufferings, and giving iſſues and deliverances to them out of them, as he ſees good for them, ſo as that no man can pluck them (or take them by force) out of his hands, nor any ſin of weakneſs and infirmity cauſe him to diſown them.

And alſo as Chriſt, who is thus appointed and furniſhed to ſave them. So

7. He is faithful and merciful, can pity and ſympathize with them in their ignorances, tryals, ſufferings and temptations, and knows how to ſuccour them, having himſelf had experience of ſufferings and temptations, and will faithfully diſcharge the truſt committed to him of his Father, and the overſight he hath taken of them. He is faithful in all things, as Moſes was, yea, and more becauſe Moſes was but faithful as a Servant, but Chriſt as a Son over his own houſe or houſhold, Heb. 2.17, 18. and 3.1, 2, 5, 6. He will not fail nor be diſcouraged till he have ſet judgment (truth and righteouſneſs) in the earth, till he have accompliſhed the whole will of God committed to him. He is the Author and Finiſher of the Faith, his hands have laid the foundation, and his hands too ſhall finiſh the building, Iſai. 42.1, 3, 4. and Zech. 4, 7, 9.

So that all theſe put together make it appear, that the love and grace of God, or God and Chriſt in his favour and love to his people, is a ſtrong and ſure refuge for them, and defence to them, ſo that they may in betaking themſelves to him, and abiding in their faith in him, be ſurely kept in his love, there is not only a poſſibility of it, but an aſſured certainty alſo, they may truſt boldly in him at all times, and contentedly ſit down and ſolace themſelves in his ſhadow, and rejoyce in his love, and ſing with chearfulneſs, The Lord is our refuge and defence, a preſent help in time of trouble, therefore will we not fear though the earth be removed, and though the Mountains be carried into the midſt of the Seas. The Lord of Hoſts is with us, the God of Jacob is our refuge, Pſal. 46.1, 2, 6. Whence they be bleſſed that truſt in him at all times, or exerciſe faith in and relyance on him, their dwelling is on high (ſo as no enemy can overtop or ſtorm them, ſo as to get to them to harm or pull them out, except they were greater then God, and could overtop him, and be above him in ſtrength and power) their defence is the munition of rocks, ſo that no undermining them, or digging through their defence by policy or induſtry, unleſs they could outvye God in wiſdom and ſtrength, and pluck away his everlaſting armes from about them, and ſtrike through his ſides as it were to pierce them) bread ſhall be given them, and their waters ſhall not fail, (ſo as there can be no ſtarving of them out. Other ſtrong Holds may be either ſtorm'd, or undermined, or batterd down, or elſe they that be in them may for want of proviſion of bread and drink be forced to yield themſelves to their enemies; but God in Chriſt is ſuch a ſtrong Hold, his Name ſuch a ſtrong Tower of defence, as the enemy can do none of thoſe things to them that are in him. He is a very Fountain of proviſions for them, the Fountain of living waters, of moſt quickening comforts and conſolations, and there is plenty of bread with him, even of whatever may ſupport and ſtrengthen the heart to cleave to him, and reſiſt the Adverſary that ſets himſelf againſt him: Yea, and whereas other ſtrong Holds, in caſe they had all thoſe beforementioned properties, ſtrength, height and proviſion of victuals, yet poſſibly, through the cloſeneſs and unhealthineſs of them, for want of air or proſpect, might be very uncouth, and as cloſe priſons to thoſe that ſhould abide long in them; neither is there that convenience here, for it follows) thine eyes ſhall behold the King in his beauty, and thou ſhalt behold the Land that is very far off, Iſai. 33.16, 17. Thou ſhalt have the ſight of the beauty and excellency of Chriſt the King of Glory, to refreſh thee. He will manifeſt himſelf to thee, John 14.21. and thou ſhalt ſee the things that are to come, ſomething of the Glory to be revealed, as Moſes had reſpect to, and therefore a view in ſome meaſure of the recompence of reward, Heb. 11.26. So that God and Chriſt is every way a place of marvellous ſafe • y to the believing Soul; ſo as it may well be ſaid, as in Deut. 33.26, 27, 29. There is none like to the God of Jeſurun, who rideth upon the Heaven for thy help, and in his excellency on the Sky. The eternal God is thy refuge, and underneath are the everlaſting armes, and he ſhall thruſt out the enemy from before thee, and ſhall ſay, Deſtroy them. Happy art thou, O Iſrael! who is like to thee! a people ſaved by the Lord! &c. But again,

8. Whereas the enemy being ſubtle, uſes many ſtratagems to draw us out from our ſtrong Hold, either by withdrawing our minds from God, or aſſaulting our confidence in God, or the like, and God requires of us in keeping to it to make reſiſtance againſt him; that we might not be as naked men againſt him, he hath provided for us, and gives us in the Doctrine of Chriſt, and ſo in and through Chriſt, as ſet forth therein, Armour of righteouſneſs for our defence, both on the right hand, againſt ſpiritual deceits and allurements of the world or fleſh, and on the left, againſt groſſer deceits, or affrightments and fears proceeding from Satan and the World; which we taking to our ſelves, putting them on, and making reſiſtance in them, will be able every way to ſecure us againſt all ſuch aſſaults. His Goſpel-Doctrine is the power of God to ſalvation, (preſervation and ſafety) to every one that believes, Rom. 1.16. becauſe that preſents ſuch evidences of God and his Righteouſneſs, ſuch ſtrong ingagements, motives and arguments for cleaving to Chriſt, and ſuch a preſence of the Spirit of God breaths therein, as that they that be not careleſs in attending thereto ſhall be thereby ſtrengthened and fortified againſt all inſinuations and ſuggeſtions of the Adverſaries; there are ſuch diſcoveries of the excellency and compleatneſs of Chriſt, ſuch evidences of the vanity and emptineſs of all things beſides, whether of the fleſh and fleſhly priviledges, wiſdom, righteouſneſs; or of the worldly advantages, profers, injoyments; ſuch ſtrong ingagements from the mercy and love of God in Chriſt towards us, ſuch profit and benefit to be met with by us, in cleaving to him; and ſuch and ſo great terrors of the Lord againſt the rejectors of, and Apoſtates from his government, over them, and Grace brought unto them, as being minded and taken heed to, will abundantly provoke them to cleave unto the Lord, and reſiſt thoſe temptations and ſuggeſtions that intice them from him.

They have 1. The truth as a girdle to bound up their minds unto God and his wayes, unto Chriſt and the Grace in him, and keep them from ſcattering them to vanities, and ſo to ſtrengthen the Soul to walk with reſolution and courage in the wayes of Gods Commandments, and to ſtand it out againſt the enemies, yea, to bind and faſten all other parts of the ſpiritual armour about them, ſo as to be therein fenced againſt all aſſaults of the Adverſaries.

The Truth of God and Chriſt, both as to his declarations of his mind in the Word, and the Word of Truth it ſelf, which is the Truth, and as to his faithfulneſs in performing all his great and gracious Promiſes, ſo as that the mind being girded up herewith▪ the Soul will be able to run with patience the race ſet before it, and perform the ſervice of God with freedom and chearfulneſs.

They have 2. The righteouſneſs of God declared in his Word, even the Righteouſneſs which is of Faith (Gods gracious pardoning their ſins, and accepting and juſtifying their perſons in and through Chriſt and his righteouſneſs, in forgiving ſins upon their confeſſing them, and turning from them to him, and to cleanſe them from all unrighteouſneſs) to be as a breaſt-plate to 〈◊〉 to defend their hearts from fainting, or being pi •• ced into with deſperate grief and ſorrow, by reaſon of the conſideration of their ſin and ſinfulneſs, and of the iniquities of all their ſervices and holy things.

They have 3. The preparation of the Goſpel of peace, or the alacrity and chearfulneſs that it puts into their hearts, while it ſpeaks peace to them from God and with God, and ſets before them an abundant proviſion for their helpfulneſs and ſatisfaction in all things, made ready for them, and Gods gracious readineſs in all things to do them good; to be as ſhooes upon their feet, to fortifie their affections, and keep them from being either dirtied with theſe lower objects (and ſo alſo to keep their wayes and walkings from being ſo • led and polluted) or offended and turned aſide by any of the hard things, the ſtones or rocks of offence that they may meet with in their way, but that they may go on both clean and ſafe, and walk, yea, run through all difficulties with patience and chearfulneſs the way of Gods Commandements.

They have alſo 4. The Shield of Faith; the Faith as a Shield, or rather God and Chriſt as therein declared and ſet forth as an object of Faith to be believed in and truſted to; as a Shield to compaſs them about and defend their whole man, running into the faith of him, and ſo unto and into him as it were by faith, and ſo by faith oppoſing him, and what is in him againſt the fiery dar • s and aſſaults of Satan; which he will be caſting at them, to pierce, wound or deſtroy them. He will be as a Shield to them, ſuch as ſhall ſtave off and quench them, ſo as none of them ſhall be able to pierce through to them to poyſon or to wound them.

They have as 5. An Helmet on their heads (to keep them from being beaten down by the force of any blows given them, either from Satan, as an enemy, ſuggeſting fears to them, even from their Fathers righteouſly judging them, or on other accounts, or from the world perſecuting them) the aſſured hope of Gods ſalvation, or the ſalvation of God, Gods ſure protection and defence of them here, and his bringing or delivering them out in his due time, as ſet before them by way of promiſe in the Goſpel, and ſo an object and matter of hope to be looked for by them. And then,

They have 6. The Sword of the Spirit, the Word of God, as a two-edged Weapon fit and forcible to do them ſervice, both by way of defence to themſelves, and by way of offence to their enemies, ſo as that thereby they may both be preſerved from the lyes of Satan and his Inſtruments, and from all his lying and wicked ſuggeſtions, and they may beat them away and drive them from them, yea, and cauſe the enemies of Chriſt and of their faith, by their powerful convincements thereof to fall before them; ſo Chriſt kept himſelf from the wicked one, that he touched him not by any of his temptations, Matth. 4. and ſo both he and his Servants have confounded their Adverſaries, and convinced and converted many of them.

And then laſtly, They have free acceſs to God through Jeſus Chriſt by Prayer and ſupplication, to make known their needs and requeſts to him, either for ſupplyes and help to themſelves and one another, or for rebuking, taking off, or weakening their Adverſaries and Exerciſes. And they have through Chriſt the Spirit of grace and ſupplication, to inſtruct and help them to pray, and direct their deſires and petitions for them; and Chriſt himſelf with God as their Mediator, High-Prieſt and Advocate, to make their Prayers acceptable to God; and this is a marvellous, powerful and effectual Weapon being filled with Faith, to obtain any thing from Heaven needful for their defence and ſafety, and to batter down the Forts and Strengths of their Adverſaries, by pulling down judgments from Heaven upon them.

This is as the Chriſtians Bullets of Ordnance, that he ſtorms Heaven by, as it were, and takes it by force, and that being ſhot up towards Heaven from a fervent faithful heart, falls down again upon the wicked Adverſaries, and doth great execution and ſlaughter upon them: ſo we may ſee how the Prayers of the Saints, being offered up by the Angel, who had many ſweet odours to make them acceptable (Revel. 8.3, 4, 5.) procured fire to be caſt upon the earth, with voyces, thundrings, lightnings, and a great earthquake, whereby the judgments of God upon the Adverſaries were implyed and ſignified.

Now all theſe things being conſidered, it will evidently appear, that it is very poſſible for the Believer to be kept in the love of God, nay, that it is certain he ſhall be ſo if he be not greatly neglective of the means of his ſafety and preſervation, ſo many and ſo effectual for that purpoſe; yea, indeed a man might marvail, theſe things for the Believers defence being well weighed, how it ſhould poſſibly be, that he ſhould fail of the Grace of God, fall out of his love and favour, and periſh from his preſence by any means; but that we have ſeen the poſſibility and danger too thereof before aſſerted, which alſo may further (as to the reaſon of it) be made manifeſt in the next conſideration, wherein it is further noted as implyed, that he being ſo ſtrongly and well fortified and furniſhed for his ſafe keeping in the love of God.

Point 4. It is expected from him, and in ſome ſenſe lyes upon him, as his work, to keep himſelf, and each Believer to keep his Brother therein.

Though as he did not bring himſelf into Chriſt, and ſo into the love and favour of God by his wiſdom, will, power or goodneſs, but he was called into him, and made in him of God; ſo neither is it his work in his own power, wiſdom and ſtrength to keep himſelf there, or defend himſelf from what would intice him or force him out: Yet as it was his act in and by the Grace of God in Chriſt, to believe and come to Chriſt, and ſo into the love and favour of God: So it is his act alſo, ſubordinately in and by the ſame Grace to keep himſelf in Chriſt, and ſo in the love of God; whence our Saviour ſo often requires it of his Diſciples. Abide in me, and let my words abide in you; & continue ye in my love, Joh. 15.4.9. Hold faſt what thou haſt, let no man take away thy Crown, Rev. 3.11. with which agrees many paſſages of the Apoſtles, to ſtand faſt, quit themſelves like men; let that they have received, abide; abide in Chriſt, and the like; as alſo that aſſertion in 1 John 5.18. He that is born of God keepeth himſelf that the wicked one toucheth him not. In which keeping a mans ſelf in the love of God is ſignified as to the act of it.

1. That the Believer be and abide in that ſtate and way he is already in through the Grace of God, not departing, voluntarily leaving or going out therefrom, keep himſelf well while he is well, being content with Chriſt, confident and well aſſured of his well doing and happineſs in ſo continuing: to that purpoſe are thoſe phraſes, of abiding, continuing, not departing or withdrawing from the living God, as in John 8.32. and 15.4, 5, 6, 7. Col. 1.23. 1 John 2.24, 28. Heb. 3.12. and 10.35, 38, 39. as implying, that no man heartily believing in Chriſt can miſcarry, but through a voluntary neglect of, or departure from him. It is no violence done to him can force him but by his own conſent. The caſe of a Believer, as we ſhewed before, is like the condition of a man, that though very weak and unable of himſelf to reſiſt or ſtand againſt the power of his enemies, yet hath a ſtrong Caſtle or Tower, in which he is ſo ſtrongly fortified, and ſo every way unattachable, by either ſtorming, undermining, or ſtarving of him, that there is certain ſafety for him in abiding in it, and no poſſibility for his enemies catching of him, unleſs he voluntarily go out of it. Such is the Believers condition being in Chriſt and God, nothing can come upon him to harm him (none can pluck or take him by force out of it) unleſs he willingly ſin and depart from God and Chriſt after the knowledge of the Truth received; againſt which departing and drawing back from, and forſaking God, and ſo their own mercies, the Spirit of God therefore by his Servants is diligently provoking and exhorting them; as, Take heed Brethren, leaſt there be in any of you an evil heart of unbelief, in departing from the living God; and let us hold faſt the profeſſion of our faith without wavering; for he is faithful that hath promiſed, Caſt not away your confidence, &c, Heb. 3.12. and 10.23, 35.

2. That becauſe Satan by himſelf and Inſtruments is crafty, ſubtle and vigilant, to intice, allure and tempt Believers to make a voluntary defection from God and Chriſt, either to avoid the difficulties and troubles in and to the fleſh, that he endeavours to fill them with, and which God, for the tryal of their faith in him, and love and obedience to him, exerciſes him with, or permits and orders to come upon him, or elſe to gain the ſweetneſs and profit of other carnal or worldly injoyments ſet before him; therefore that he take and make uſe of all thoſe weapons of defence, thoſe Arguments of the Goſpel, and obſerve thoſe wayes and rules appointed him therein (with watchfulneſs thereunto, and againſt the wiles and workings of the Adverſary) with which God hath furniſhed him, and unto which he hath directed him in Jeſus Chriſt, taking heed of liſtening to, and being moved by any of thoſe ſubtle Arguments, brought by the Adverſary to him, to diſſwade him from his ſtedfaſtneſs in the faith, and conſtancy of his profeſſion; whether from the dangers threatened him, ſhould he hold faſt his purpoſe and way, or the inſufficiency either in himſelf, or in God and Chriſt to defend him from them, or from the many ſweet and pleaſant injoyments to the fleſh or ſpirit in ſome other wayes to be obtained by him; but minding what anſwers thereto, and there againſt the Word and Teſtimony of God doth afford him, diligently to take heed to them, and oppoſe them there againſt, and ſo to take heed of walking in any ſuch ways, as in which the Adverſary may find him out of Gods protection, and naked, and open to his temptations.

To this purpoſe are thoſe many counſels, to Watch and ſtand faſt, quit themſelves like men, and be ſtrong, 1 Cor. 16.13. To take heed to themſelves and put on the whole Armour of God, and therein to reſiſt Satan, and yet ſtill to ſtand, to walk circumſpectly, not as fools, but as wiſe, &c. Unto which things God having in his favour abundandantly furniſhed them, expects and requires their care and diligence, and exerciſe of their powers and faculties for their own defence: and that becauſe,

1. God hath not called us to Chriſt to be idle and do nothing, but to be active and obedient, he hath called us not to glory, only ſo as Chriſt ſhould without us neceſſitate us to it, but alſo to vertue, that we might in the ſtrength of Chriſt given us travel in his wayes toward the injoyment of it, and with his ſpiritual Weapons fight manfully and valiantly againſt all thoſe Adverſaries that would ſpoil us or cheat us of it. We are Gods workmanſhip created in Chriſt Jeſus to good works, fore-ordained by him, that we might walk in them, and as trees of righteouſneſs, that we might bear and bring forth the fruits of righteouſneſs unto his glory, and be a peculiar people for him, zealous of good works: And therefore he expecteth from us, and requireth of us, in the ſtrength, vertue and power that he gives us to walk and war, to do good, bring forth fruits, abound in good works, &c. And if being ſo furniſhed by him with his Grace, as that we may do and abound in theſe things, we do fail his expectation and deſire, ſit ſtill inſtead of marching on toward the heavenly Canaan, or draw back again towards Egypt, fling down our Weapons, or like Ephraim, being harneſſed, turn our backs upon our enemies in the day of battel, and ſo yield up our ſelves to the power of their temptations, not exerciſing our ſelves to good works, nor bringing forth good fruits, but the contrary: How can the moſt holy and pure Majeſty, that hates iniquity, ſlothfulneſs and cowardlineſs, approve or own us, eſpecially if through our ſloth and cowardlineſs we yield our ſelves to his and our enemies, and let them do what they will with us, and ſo take part with them againſt him, who hath done ſo much for us, and put ſo great ingagements to him upon us. For

2. He hath called us to glory alſo, that we may be a glorious honourable people to him, and he have glory by us, that we might be for a name and for a praiſe to him by our vertuouſneſs, fruitfulneſs, ſtrength, courage, wiſdom and well doing in the power of his Grace; now he ſhould be diſhonoured and diſparaged by us, and we be an inglorious, ſhameful people our ſelves, if being ſo fortified and furniſhed for reſiſtance againſt our enemies, we ſhould yet do nothing againſt them, but be alwayes meerly paſſives; as thoſe that are alwayes Babes and Children, that have received from Chriſt nothing of manhood and courage in us, that muſt have all done meerly for us without us, and we do nothing in and by Chriſt, in which he may have glory by us; Herein is God glorified, that we bring forth much fruit; and ſo that we by the help of his right hand do valiantly, quitting our ſelves like men, and being ſtrong, behaving our ſelves wiſely, and not doing as fools, to be frighted from our ſtation by every or any bugbear, or allured to part with our ſafety or happineſs for the deſire after ſome gew-gaw or trifle that looks ſomewhat bravely; therefore having ſo every way furniſhed us, he expects ſomething therein from us, and puts ſomething in the vertue thereof upon us; Working in us of good pleaſure to will and to do: He wills us to work out our own ſalvation with fear and trembling, and to do all things without murmuring or diſputing, that we might be blameleſs and harmleſs, the Sons of God, without rebuke and blame in a crooked generation, Phil. 2.12, 13, 14, 15, 16. That the courage, wiſdom, power, vertues of God appearing in us, no Momus or Carper might find any juſt ground of reviling us, as being ſaved of God, but wholly deſtitute of the vertues of God, and unſerviceable to God, as having nothing but a righteouſneſs imputed to us, without any power or life of God working in us, or wrought forth by us. Yea, and

3 Otherwiſe the gifts and furniture of God, his ſpiritual weapons, provided for us and brought to our hands, ſhould be in vain, if he ſhould ſo do all for us, as to leave us wholly idle, and put nothing upon us in his ſtrength, and power, and by his Weapons of righteouſneſs to be done by us. Sure God gives the manifeſtations of his Spirit to his people to profit with, 1 Cor. 12.7. He gives us not his Armour, Shield and Sword to lye and ruſt by us, but to be put on and uſed by us; yea, he gives us life and bread to nouriſh our life, and ſtrength with our life, and wiſdom with our ſtrength, to the end that we might uſe them in his way, work and ſervice for our own defence, and the defence of his Truth, againſt his, its and our enemies. He gives us not talents to hury up in the earth, but to trade with for his honour and advantage. He lights not a candle to put it under a bed of ſloth, or hide it under a buſhel, by ſome ſcanty limiting it to ſome few, but to be ſet upon a Candleſtick that it may give light to all that come into the houſe. In a word he doth nothing, he gives nothing to us in vain but for uſe and ſervice. And to what better uſe, or of greater concernment can we imploy what he gives us, than to keep our ſelves and one another in the love of God, ſeeing therein lies our welfare and happineſs, and out of that nothing but wo and miſery can befal us.

It is true that it is his work to keep us ſafe but in our hearing and following him and his Counſels, and ſo in keeping to him; as it's the Caſtle and ſtrong hold that keeps the man that flies to it, but it is in his keeping within it, and not departing out of it, becauſe of any aſſaults made againſt it, or flatteries of the enemy that would intice him out of it. Yea, it is the goodneſs, ſtrength, and every way commodiouſneſs of the ſtrong hold conſidered by him that is in it that arms him alſo againſt thoſe fears or inticements from without that endeavour to make him leave it. Even ſo it is only Chriſt abid in by men that every way ſecures the Soul againſt all aſſaults it from men or Devils; and it is the diligent conſideration of Chriſt as the great Saviour, and means, yea, Author of ſafety and happineſs provided for us of God, and the infinite excellencies and preciouſneſs of him, as delivered up for our offences, and raiſed again for our juſtification, and glorified at Gods right hand, as Lord and Chriſt; that being conſidered by us, prevails with the Soul to abide in him: whence to that purpoſe, the Apoſtles every where make it their buſineſs to ſet forth the fulneſs and faithfulneſs of Chriſt, the infinite abiding vertues of his Sacrifice with God and for men; his wonderful mercy and compaſſionateneſs, the fulneſs and compleatneſs o • the righteouſneſs, and the abundance of the Redemption in him the infiniteneſs of his power and wiſdome &c. to move and perſwade believers to abide him, and not liſten to the enemy or wander out of him after any other way, name, thing or perſon in whole or in part from him, Col. 2.1. ver. 3.4, 8, 9.10, Gal. 3, 7, 9, 13, 14, 26, 27, 28, 29 as alſo to that purpoſe they exhort us to conſider him and the excellencies in him as Heb. 3.1. and 12.2. Conſider the Apoſtle and High-Prieſt of our Profeſſion Jeſus Chriſt, who was faithful in all things to him that appointed him as Moſes alſo was; and conſider him who endured ſuch contradictions of ſinners, leaſt ye be weary and faint in your mindes: So Heb. 4.14, 15, 16. and 10 14, 15, 19, 20, 21, 35, 36, 37, &c. the want of which or ſlothfulneſs in it lays open the Soul to the power of Sathans temptations and falſe Teachers ſeducements. It is his work to keep us then, but in his way to be ſought for and waited for by us: which being our work (though that alſo in his power and ſtrength) we may well be exhorted to keep our ſelves that the wicked one touch us not. According to that in Prov. 4.6. Forſake her not and ſhe ſhall preſerve thee, love her and ſhe ſhall keep thee. Wiſdome will keep us in our cleaving to her, and depending upon her to keep us; ſhe will preſerve us in our loving her and obſerving her inſtructions, to which alſo her goodneſs and the goodneſs of her inſtructions will allure us, if conſidered by us, and if proved and tryed by us in our liſtning to and obeying her Counſels. Its his work in our looking to and obeying him: its our work in the ſtrength and helpfulneſs afforded to us by him and in his keeping us. He keeps thoſe that truſt in him as a hen that defends from the Kite the Chickens running under her wings; but as there if the chickens ſtraggle and come not not when ſhe clocks, they may be catched up and devoured: ſo unleſs we come and ſtay under the wings (in the Doctrine and obedience) of Chriſt, or at his clock or call return again to him from our ſtrayings from him we may be devoured by the adverſary of our Salvation.

Ʋſe. All which things being duly conſidered by us may both confute and admoniſh us of divers vain, evil, and falſe conceptions, that betray mens Souls into the ſnares of death, and may awaken and provoke us to diligence in taking heed to our ſtandings, and taking to us and making uſe of the whole armour of God to reſiſt our Adverſaries: as,

1. It reprehends and ſhews the falſhood of that conception, that if a man be once in the love and Grace of God, he muſt of neceſſity abide ſo always, no poſſibility of his falling therefrom. Once a Son and alway ſo, no ſin can un-ſon him that is once a Son of God: whomſoever God loves once, he loves for ever, and the like; for which they uſually quote that in John 13.1. which is but, That Chriſt having ſo loved his own that were in the world loved them to the end: that is, he loved his Diſciples to the end of the time of his being in the world with them. He loved, that is, took all occaſions to teſtifie alſo his love, and accordingly even till his death teſtified it in his words and works to them; yet ſo as he bids them abide in him, and continue in his love. Take heed leaſt any deceive them, as implying that for all this his great love toward them, they were not out of all poſſibility of being deceived or departing from him, if they ſhould be careleſs as conceiting ſuch a thing impoſſible, they might be circumvented and not continue in his love. Yea, he tells Peter, that except he waſh him he ſhould have no part in him, John 13.8. and ſure all his exhorting them to keep his Commandments and abide in him, &c. imply at leaſt a poſſibility of their doing otherwiſe, • no need to have been ſo earneſt to exhort them to ſuch things. Again, we have ſeen before what the Apoſtle ſaid to and of the Galathians, whom he aſſerts to have been Sons and known of God, what fear he had of them, what warnings he gives them, and what he ſuppoſes might, yea, and affirms would befal them if they went on to follow after the falſe Apoſtles who had begun to ſeduce them.

Indeed all the Scriptures do ſhew ſufficiently the certain attainment of eternal life by thoſe that are careful to wait upon God, and look diligently to him by Jeſus Chriſt for his ſupplying, keeping and ſaving of them: that wait upon him and keep his way: that hear Chriſts voice and follow him, and do not preſume to turn away from him or ſit looſe from his inſtructions by which they may and ſhould be kept cloſe to him; but though the juſt do live by faith, yet if he draw back, the Soul of God ſhall have no pleaſure in him, Heb. 10.39.

2. Again, ſuch conceptions and ſayings as import that God works ſo altogether and irreſiſtibly in the believer as that he leaves nothing upon the Believer to do in order to his preſervation in his love and favour; to which they alledge that in Phil. 2.12, 13. That it is God that worketh in you to will and to doe of good pleaſure. Where the Apoſtle aſſerts that not as an evidence or argument to prove that there is nothing therefore left for the believer to doe in which he may poſſibly fail, and to which he needs to be exhorted; but as the reaſon and ground wherefore the believer ſhould be careful, to work out his own Salvation with fear and trembling; for which there would be no room or ground if God wrought all things in the belieliever; yea, and his working out too irreſiſtibly, nor any need for to have exhorted them, if they could not chuſe but ſo work upon the account of God's working in them. But the Apoſtle plainly implies, that becauſe its God that works in and through the Grace revealed to and received by the believer of good pleaſure, ſo as not bound or obliged ſo to work but only of his mercy and good will, therefore it behooves believers to yield up themſelves to and in his operations to will and do and ſo to work out what he is working in them: and not to reſiſt and quench his operations leaſt ſo they ſhould provoke him who is a free agent, and works only of good will, to be offended with them, and withdraw his operations and good Spirit by which he is operating and working in them from them, and then they can do nothing toward their ſalvation, but be in danger to goe back to deſtruction. As alſo the argument uſed ver. 16. to inforce that inſtruction upon them ſeems clearly to imply, in that he ſays, That I may rejoyce in the day of Jeſus Chriſt that I have not run in vain, nor laboured in vain: for to what purpoſe ſhould he mention ſuch a thing with reſpect to them, if there had been no poſſibility of their failing of the Grace and happineſs to which he laboured to bring them inſtrumentally: or if there was nothing to be done by them that might conduce to their obtaining the end of his running, and labouring amongſt them, at leaſt that could poſſibly be neglected and left undone by them, ſo as therethrough to indanger their failing thereof, and ſo a diſappointment of the Apoſtles deſire and hope concerning them? The whole Scripture, as it were ſuſpending the tenour of the continuance of believers in Gods love and favour upon their keeping his Commandments, and exhorting therefore to diligence in obſerving and keeping them, ſhews the vanity of ſuch apprehenſions, and that there is ſomething required on mans part to his being preſerved in the Grace of God. Forſake her not and ſhe ſhall preſerve thee: love her and ſhe ſhall keep thee, Prov. 4.6. If ye love me keep my Commandments, and I will pray the Father, &c. And be that hath my Commandments and keepeth them, he it is that loveth me; and he that loveth me ſhall be loved, (that is, continue to be loved) of my Father, and I will love him (continue to loue him, as John 15.10.) and I will manifeſt mine own ſelf to him, John 14.21, 23. Keep your ſelves in the love of God.

3. Again, it reproves and diſcovers the evil and naughtineſs of thoſe high and preſumptuous thoughts which are the iſſue and fruit of the two former mentioned, Deut. 29.18, 19. wherein men having believed and being pronounced righteous, and ſo being under the ſentence of life, as Ezek. 33.13. thereupon preſume to commit iniquity, and ſay in their hearts, that though they do ſo, and add drunkenneſs to their thirſt, ſatisfie their vain and ſinful deſires and luſt never ſo greedily, yet they are ſafe enough, they cannot miſcarry but ſhall have peace and favour with God ſtill; or if they may provoke God to ſome diſpleaſure againſt them, ſo as to chaſtiſe them, yet that ſhall be the worſt that ſhall or may befal them. Theſe thoughts alſo contrary to what is foreſhewed, and to many ſerious threats in the Scriptures, as that the Lord will not ſpare ſuch an one, but then his wrath and his jealouſie ſhall ſmoke againſt him, and the Lord ſhall blot his name from under Heaven, Deut. 29.20. and that he who when God hath ſaid unto him as righteous, thou ſhalt ſurely live, ſhall thereupon truſt to his own righteouſneſs, and commit iniquity ſhall ſurely die, Ezek. 33.13. and therefore even believers are admoniſhed not to be high minded but fear, Rom. 11.20, 21, 22.

2. It alſo ſerves to exhort and provoke believers to watchfulneſs, care, and diligence in taking heed to the Grace of God, and cleaving thereto and quitting themſelves as men, that they may continue and abide in that ſtate of love and favor to which they are freely choſen of God in Chriſt, making their calling 〈 in non-Latin alphabet 〉 and election thereto firm and ſure, as 2 Pet. 1.10. to that purpoſe, adding to, or in their faith vertue, or courage for God and his truth, and againſt Sathan, ſin and all that ſtands croſs to their well-doing: and in vertue knowledge, to direct and guide all their zeal and courage aright: and in knowledge temperance, ſobriety in thoughts of themſelves, not aſpiring to pry into things above their reach, or that they have not ſeen in the teſtimony of God: as alſo temperance in uſe of the mercies of God in the things of this life, and of their liberties thereto to which their knowledge makes way; leaſt by undue uſe of their liberties offend other • . and in their temperance patience, both to continue therein, denying themſelves, and abſtaining from fleſhly luſts, and alſo in induring whatſoever ſufferings and adverſities may befal them in their way; and in patience Godlineſs, an acknowledgement of God and his power and goodneſs, and a depending on him, and looking to him in all things, and making him the Alpha and Omega of their lives and actions, receiving all from him, and living in all things to him by Jeſus Chriſt; and in godlineſs Brotherly kindneſs; an hearty intire love of the Brethren, being kind and courteous and of one minde with them, loving as Brethren and Heirs together of the ſame Grace and inheritance; and in Brotherly kindneſs charity, a free and gracious affection and love to men, not for any goodneſs in them rendring them worthy of love as in Brotherly kindneſs, but becauſe of Gods free and gracious love and affection both to us and them: ſo loving others, even all men, as we are loved of God as men, ſeeking to win by love thoſe that are without and to doe them good even as he hath done to us though unworthy of love from him, If we doe thoſe things we ſhall never fall: if we goe on thus, adding Grace to Grace, Growing in Grace and in the knowledge of our Lord and Saviour Jeſus Chriſt. To ſuch like purpoſes, both our Lord himſelf and his Servants have given manifold exhortations and Counſels, As to watch and pray that we fall not into Temptation. To take heed leaſt our hearts at any time be overcharged with ſurfetting and drunkenneſs, &c. to take heed of falſe Prophets, and that no man deceive us. To give all diligence that we fail not of (or fall not off from) the Grace of God. To beware of flothfulneſs, becauſe that caſteth into a deep ſleep of Spiritual ſecurity and careleſsneſs; and then a man lies open to the enemy to fall upon him and deſtroy or devour him, but to follow the ſteps of thoſe who through faith and patience have inherited the promiſes: exhortations and warnings, and provocations by manifold Arguments to all diligence in this matter are every where obvious in the Scriptures to believers: and that that is ſaid and ſhewed before both of the poſſibility and danger of failing otherwiſe of the Grace and love of God, as to its continuance; and the fearful things that befal in ſuch a caſe, as alſo the certainty of abiding in it, and obtaining unſpeakable joy and happineſs in our care and diligence in depending on God and Chriſt, and expectance of ſuch diligence and earneſtneſs in us, may incite and provoke to the diligence, circumſpection, and watchfulneſs exhorted too, and reprove that too great careleſsneſs, negligence and ſlothfulneſs in theſe matters of ſo great concernment, too ordinarily found even in Believers: as it was found and reproved in the Angel of the Church of Epheſus, leaving his firſt love; and in the Angel of the Church of Sardis, that had almoſt quite loſt all his ſtrength, ſo as that he was ready to die: and in the Church of Laodicea, or the Angel therof grown Lukewarm, & therefore ready to be ſpewed out of Chriſts mouth; unleſs he awakened up to zeal and diligence, and repented of his indifferencie upon Chriſts reproofs of him, Rev. 2.4, 5. and 3.1, 2, 14, 15, 16, 19. Oh, it is a great ſhame for us to be careful and diligent to keep or increaſe our Eſtates, or Honours here in this World, which after a while do what we can, muſt be taken from us from us, or we from them: and to be ſo indifferent and negligent about retaining that Grace and favour of God whereto he hath admitted us by Jeſus Chriſt, as if it were not of that worth and excellencie as thoſe other poor, fading, and uncertain matters, when as it is the ſource, ſpring and fountain of all bleſſedneſs and happineſs.

But I ſhall paſs from this firſt and main matter of the Text to the next:

The way and mean to keep our ſelves in God's love, and that is edifying our ſelves in our moſt holy faith, praying in the Holy Ghoſt: whence we may note, That,

Obſerv. 5. The way for Believers to keep themſelves in the love of God is to edifie themſelves on their moſt holy faith, praying in the Holy Ghoſt. Here be two means.

Let us, if God permit, conſider them in order: And firſt,

1. Divers things as to the firſt of them are to be explained for better underſtanding and uſefulfulneſs of the Propoſition as to that Branch of it, as to ſay,

1. What is meant by the Faith here on which Believers are to build up themſelves and one another.

2. Why is it called their Faith.

3. Why is it called their moſt holy Faith.

4. What that is that is to be builded on it.

5. How the believer is to be builded on it. And,

6. What that ſignifies that they build up themſelves, and how that they may do that.

7. How the building up themſelves thereon conduceth to the keeping themſelves in the love of God.

1. For the Faith here mentioned, what it is or ſignifies, we are to mind that the word Faith is is uſed two ways; either,

1. For the act or habit of believing, and ſo it often ſignifies, as in theſe expreſſions, Lord increaſe our faith: and if ye had faith as a grain of muſtard ſeed, ye ſhould be able to ſay to this Sycamore tree, be thou plucked up by the roots, and be thou planted into the midſt of the Sea, and it ſhould obey you, Luke 17.4, 5. Your faith is ſpoken of throughout the world, Rom. 1.5. Faith cometh by hearing, and hearing is of the word of God, Rom. 10.17. After I heard of your faith in the Lord Jeſus, and love to all the Saints, Epheſ. 1.15. and many others.

2. For the Doctrine of faith, and the matter and object of faith in it contained; to that purpoſe is that of Paul, Gal. 1.22. He that perſecuted us, now preacheth the faith that he deſtroyed. So Gal. 3.2. Received ye the Spirit by the works of the Law, or by the hearing of Faith. So verſe 5. and 7. and 9. They that he of Faith, the ſame are the Children of Abraham, and are bleſſed with faithful Abraham. Now in as much as the Faith or Doctrine preached is alſo called the preaching of Chriſt, or of Jeſus Chriſt; Acts 9.20. Rom. 16.25. 1 Cor. 1.22, 24. We preach Chriſt crucified: And 2 Cor. 4 5. We preach not our ſelves, but Chriſt Jeſus the Lord: Therefore even Chriſt himſelf, as preached and declared in the Goſpel, may alſo be contained in the ſignification of the word Faith, when taken in this ſecond ſenſe and meaning.

Now that the word faith is not meant here in the former, but in the latter ſenſe is evident, becauſe it is here repreſented as the foundation to be built upon, or matter wherewith they were to be built up, but that is not faith, as it ſignifies the act or habit of believing; for that is ſomething built rather upon the foundation, or at moſt the way or means of building, or being built on it. Chriſt himſelf, as held forth in the Apoſtles Doctrine, or alſo the Apoſtles Doctrine, as holding forth Chriſt in it, is the foundation, and is ſo ſpoken of in the Apoſtles Writings, as in 1 Cor. 3, 11. Other foundations can no man lay than that which is laid, which is Jeſus Chriſt. What more plain, than that Jeſus Chriſt is the only foundation laid of God, and of his Apoſtles in their Doctrine. To this purpoſe it is, that the Apoſtle Peter quotes that Scripture of the Prophet Iſaiah, Chap. 28.16. and applyes it to Chriſt, in 1 Pet. 2.4, 6. where having called him the Living ſtone, choſen of God and precious; he ſaith, Wherefore it is contained in the Scriptures, behold I lay in Sion a chief corner-ſtone, elect, precious, and he that believeth on him ſhall not be confounded: Unto you therefore which believe he is precious, &c. This is that foundation which the Apoſtle ſpeaks of to Timothy, when he ſaith, 2 Tim. 2.19. The foundation of God ſtandeth ſure ( 〈 in non-Latin alphabet 〉 , or firm) having this ſeal, the Lord knoweth them that are his, &c. For therein God ſeals to it, owns and approves or knows all that be his, the foundations namely, or knows the foundation it ſelf, as peculiarly his, as Chriſt is, and others that are his in him, by vertue of him known and owned by him, as alſo in this, that he allows not any in iniquity that name his Name; though by vertue of Chriſt held forth in the Apoſtles Doctrine, that alſo may ſecondarily be called the foundation of the Prophets and Apoſtles, as in Epheſ. 2.20. Built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner-ſtone.

That Doctrine then (or Chriſt himſelf as therein preached, as the Son of God and Saviour of the World, delivered up to death and crucified for our offences, and raiſed again from the dead for our juſtification, and glorified at' Gods right hand for our ſalvation, and that our faith and hope might be in God, and ſo as appointed to be Lord and Chriſt, the Judge of all, who ſhall come again to judge both the quick and the dead) is the faith here meant, whereon Believers are to edifie and build up themſelves, and not their act, acts or habit of believing, which may be added to and builded up, being imperfect, upon this foundation, ſo as this foundation cannot upon any thing elſe; yea, that Chriſt, as ſo laid and held forth in the Coſpel, is the foundation to be built on is plain. For

1. Chriſt was the firſt thing appointed or laid of God for fallen mankind, as to his purpoſe and promiſe of him; and he was the firſt thing preached to him, in order to his return to God: This was the Doctrine firſt preached in Paradiſe, after our firſt Parents had ſinned, and were convicted thereof: I will put enmity between thee (the Serpent) and the Woman, and between thy ſeed and her ſeed: He (her Seed) ſhall bruiſe thy head, and thou ſhalt bruiſe his heel. Though Chriſt was not as then actually manifeſted in the fleſh, crucified, dead, buried and raiſed again, yet all that was intimately preached from the beginning, as a thing to be accompliſhed in its time and ſeaſon.

2. And as this was the firſt thing or Doctrine preached, ſo it was the foundation and ground of all other diſpenſations of God after to fallen man. It is upon that account of Chriſts having interpoſed between God and us, as the bruiſer of the Serpents head, the deſtroyer of his work, the taker away and aboliſher of Death, that God now deals mercifully and graciouſly with men, is inviting and leading them to repentance by • is goodneſs and forbearance, and lades them with his benefits, and ſends forth his light and truth to men, to call them back to himſelf and to his Kingdom, to be under his government and protection, from which they were baniſhed for their iniquity; and ſo it is the ground and foundation of his Ordinances, witneſſing of Chriſt, and of himſelf in Chriſt unto men, and appointed as mediums for mens approaching to him, and ſeeking of him, and of Gods raiſing up and judging all men according to their works hereafter; for there would have been no reſurrection from the firſt death to any new judgment, much leſs to life, if Chriſt had not come and dyed for all men, and riſen again, 1 Cor. 15.12, 17, 18. Acts 10.42. and 17.30, 31. The final rewards and recompencings of men then, (as alſo his preſent chaſtiſements in mercy and meaſure now) and accepting and juſtifying, ſaving and honouring thoſe that believe in him, and ſerve him, ſtand upon Chriſt, and his death and ſufferings for all men, and riſing again, and being appointed Lord of all, and Mediator of God and men, the propitiation for our ſins, even for the ſins of the whole world, as their proper ground and foundation. Yea,

3. He, as ſo ſet forth, is the ground and foundation of all right repenting and turning to God from our our ſins, and of all right believing, hoping and truſting in God for his mercy and bleſſing, of all prayers and praiſes to be made to God, and ſo of all true piety and religion in fallen men; for had there not been ſuch a Ranſome found out, and Sacrifice offered for us, there could have been no approach for us to God, or acquaintance with God: God ſent him, that the world through him might be ſaved, and raiſed him from the dead, and gave him glory, that our faith and hope might be in God, John 3.17. 1 Pet. 2.21. So that he, and the Word of the Goſpel as ſetting him forth, is meant by the faith here, on which Believers are built, and to build up themſelves and each other.

2. Now this is called their faith, not becauſe it is of them, of their invention, broaching, or preparing, as a foundation for themſelves or others, but becauſe it is owned, received and confeſſed by them; it is that that they have and believe in their hearts unto righteouſneſs, and with their mouths confeſs to the ſalvation of themſelves and others, as Paul ſometimes calls the Goſpel he preached, his Goſpel, as in 2 Tim. 2.8. According to my Goſpel: And ſo Rom. 2.16. Not becauſe it was of him found out or invented, or ſet on foot by him, as if he had preached any thing for Goſpel that he had not received from God and Chriſt, but becauſe it was miniſtred and preached by him; even ſo this faith after the ſame manner is called the Believers faith, as elſewhere, The faith of Gods Elect, Tit. 1.2. becauſe made known and delivered to his elected and choſen Servants, ſuch as he choſe to be his Servants (the holy Apoſtles and Prophets) to be declared and publiſhed by them, as accordingly it was publiſhed by them, and as it is called, The faith once delivered to the Saints, in this Epiſtle of Jude, ver. 3. becauſe it was delivered to them, and preached by them, it might be called their faith, though otherwiſe it is the faith of God and Chriſt: Yea, and in calling it the faith of theſe believers, the Apoſtle intimately diſtinguiſheth it from the falſe ſaiths or falſe doctrines of the falſe Teachers and Seducers, of whom he had been warning them; as if he ſhould ſay, it is not their faith, they have corrupted themſelves and fallen away from it, and have received, or deviſed, and broached another faith, doctrine or foundation different from, and repugnant to yours, with which I would have you have nothing to do, much leſs build your ſelves thereon, for that would not render you an houſe or habitation for God, and ſo objects of his favour, but Synagogues of Satan, and objects of Gods wrath and anger; but build ye up your ſelves on your faith, which he alſo, the better to induce them thereto, calls their moſt holy faith. Which leads us to the third particular.

3. Why it is called the moſt holy faith.

1. It is holy, that is, it is pure, faultleſs, no falſhood or corruption in it, for ſo holineſs is ſometimes oppoſed to uncleanneſs or filthineſs: as, We are not called to uncleanneſs, but unto holineſs, 1 Theſ. 4.7. Cleanſe our ſelves from all filthineſs of fleſh and ſpirit, perfecting holineſs in the fear of the Lord, 2 Cor. 7.1. So this Doctrine delivered to the Saints, preached by the holy Apoſtles and Prophets, and witneſſed to by the holy Spirit, and ſo by the holy God, who bare witneſs to the Preachers of it, both with Signs, and wonders, and divers miracles, and gifts of the Holy Ghoſt, Heb. 24. is a holy, pure, clean Word; The Word of the Lord (as the Goſpel of Jeſus Ghriſt as preached by the Apoſtles, is often called, as in Acts 6 2, 7. and 8.25. and 12.24. and 13.5, 7, 12, 44, 46 49.) is pure as Silver ſeven times tryed in the fire, Pſal. 12.6. No droſs or mixture in it; it is not yea and nay, but yea, yea, or yea and Amen, as in 2 Cor. 1.18, 19. As God is true our word toward you was not yea and nay, for the Son of God, Jeſus Chriſt, who was preached among you by us, was not yea and nay, but in him was yea, for all the promiſes of God in him are yea, and in him Amen, unto the glory of God by us. The Apoſtles did ſpeak in ſimplicity and ſincerity what they had heard and received from God and Chriſt, and did not, as the falſe Apoſtles, ſophiſticate and corrupt the Word of God, as the Apoſtle alſo ſaith, 2 Cor. 2.17. But as in ſincerity, and as of God they ſpake in Chriſt in the ſight of God. Even as Jeſus Chriſt himſelf, the matter and ſubject of their word, the faith or foundation of faith, the object to be cloſed with, and reſted or built upon, is the holy One (the holy One of Iſrael) and ſo is frequently ſtiled, as Acts 3.14. Ye denyed the holy One and the juſt. So 1 John 2.20. Ye have an Ʋnction from the holy One, and ye know all things: And Heb. 7.26. He is holy, harmleſs, undefiled, &c. a ſpotleſs one, a Lamb without blemiſh; his nature, and life, and death, and ſacrifice, and perſon, altogether blameleſs, ſinleſs, and undefiled; even ſo the Doctrine of the Apoſtles concerning him was pure and clean too, like to pure water. No ſoil or mud in it. Yea, and

2. It was and is ſet apart, ſeparated and devoted to God, and for his glory, to be the foundation, ground and way of our believing, and ſo becoming an holy habitation and people for God. Jeſus Chriſt, the main matter and ſubject treated of in the Goſpel, is in that ſenſe holy to God, choſen by him, ſeparated and ſet apart for him, to be his ſalvation to the ends of the earth; the Lamb of God to take away the ſins of the world; his righteous Servant, in whoſe hand his pleaſure ſhall proſper; his Elect, in whom his Soul delighteth; who hath ſanctified himſelf, and given up himſelf to him to do his will in all things; to be his Prophet to declare his mind, and bring forth judgment to the Gentiles, and light to the people; to be his High-Prieſt, as it is ſaid, The Lord hath ſworn and will not repent, Thou art a Prieſt to me for ever, after the order of Melchiſedeck, Pſal. 110, 3, 4. to make atonement for the ſins of the people, offer up their gifts and ſacrifices, and make interceſſion for all that come to God by him, Heb. 2.17, and 5.1. and 7.25. and bleſs them in his Name, Heb. 7.6, 7. His King, whom he hath ſet upon his holy hill of Sion, Pſal. 2.6, 7. being wholly holy unto God to do his pleaſure in his preſence for men, and from him to and with men, Rom. 6.10. his Foundation, namely, that he hath lay in Sion, to be the foundation and corner-ſtone of his holy building, an habitation for his Holineſs and glory, by vertue of whom it is that the whole building becomes an holy Houſe to God, and an habitation ſeparated unto him to dwell in by his Spirit, as Epheſ. 2.20, 21. And ſo the Doctrine or Faith concerning him is holy, ſeparated and ſet apart for Gods uſe, for drawing men into the knowledg and faith of Chriſt, and ſo to himſelf by and through him, and therefore it is called, The power of God to ſalvation to every one that believes, Rom. 1.16. The Medium that he made choice of for ſaving thoſe that believe it, and ſo through it believe in him, 1 Cor. 1.21. ſo that in this reſpect too it is holy. As alſo,

3. In reſpect of the effect and fruit of it, it makes holy thoſe that receive it, and are united with it, and built upon it: So Jeſus Chriſt, the main matter and ſubject of it, the foundation properly laid in it and by it for men to believe in and be built on, is not only holy in himſelf, ſinleſs and ſet apart for God; but alſo is made of God holineſs to us, the cauſe of holineſs to us. He in and by vertue of whom we are holy to God, 1 Cor. 1.30. He being the holy Temple and habitation of God, makes us ſo too in being united with him. He being the holy foundation makes all the building holy. And ſo the Doctrine of the Apoſtles preached and publiſhed concerning him, and received and held faſt by theſe Believers, was holy in reſpect of the effect and fruit of it in Believers, who are ſaid to be ſanctified by the faith in Chriſt Jeſus, Acts 26.28. Sanctified (or made holy) through Gods Word, which is the Truth, John 17.17. and to be made clean through the Word ſpoken to them, John 15.3. Sanctified and waſhed by the waſhing of water (the Love, Grace and Knowledge of God held forth) in the Word, that they might be preſented a glorious Church, not having ſpot, or wrinkle, or any ſuch thing, but that it might be holy, and without blame or blemiſh, Epheſ. 5.26, 27. as alſo the holineſs of the new man is therefore, in Epheſ. 4.22. called, according to the Greek, 〈 in non-Latin alphabet 〉 , The holineſs of truth, becauſe the effect or product of the Truth believed by men: To this purpoſe are thoſe ſayings of David, in Pſal. 119.9, 11. Wherewith ſhall a young man cleanſe his wayes? By taking heed thereto according to thy Word: And again, I have hid thy Word in my heart, that I might not ſin againſt thee, &c. Yea,

4. It is called the holy Faith, to ſignifie the great care that God hath of it, its acceptableneſs to him, and his reſpect to and care of it; as in that ſenſe in Jer. 2.3. Iſrael was ſaid to be holineſs to the Lord, being his people, his peculiar portion, he had an eſpecial care over them to defend them, ſo as that all that devoured them, offended, evil came or ſhall come upon them. So is Chriſt holineſs to the Lord, very dear and delightful to him, and therefore eſpecially cared for and defended by him; as in Pſal. 89.21. With him his right hand is eſtabliſhed, and his arm ſtrengthens him, ſo as the enemy ſhall not exact upon him, nor the ſon of wickedneſs afflict him, he will beat down his foes before his face, and plague them that hate him. Yea, therefore they that believe not in him ſhall be condemned and periſh, and they ſhall be deſtroyed that will not hear and obey him: Mat. 28.18, 19. with Mark 16.15, 16. Acts 3.22, 23. And ſo God hath a ſingular watchfulneſs over, and care of his Name and Doctrine; the Goſpel of Chriſt preaching and declaring him as the foundation of God for men, ſo as that he will not bear that it ſhould be ſlighted, rejected and diſobeyed by men; It ſhall be eaſier in the judgment for Sodom and Gomorrah than for thoſe that ſo do, Matth. 10.15. with John 12.48, 49 50. His preſence is in and with it, and it is a miniſtration of life, righteouſneſs and ſpirit, as in 2 Cor. 3.5, 6, 7, 8, 9, &c. thus the Faith is holy. But

2. Its alſo called the moſt Holy, to ſignifie,

1. The ſuperlative holineſs, and more abundant excellency of it above other holy things; as to ſay,

1. There were many things or perſons types of Chriſt, holy to God under the Law, and ſome of them more holy, and more ſet apart than others; as there was the whole people holy to God, The holy people, Dan. 12.7. and Deut. 7.6. The holy ſeed, Ezra 9.2. The Levites were yet more holy, as being choſen and taken out of the people, to do the ſervice of the Tabernacle in liew of the firſt-born, which God hallowed and choſe for himſelf, to be peculiarly his above the after-births of them, Exod. 13. • . with Numb. 3.12, 13. and yet the Prieſts were more holy than they, as having liberty to the holy Place, and to go into the Tabernacle, and offer upon the Altar, which the Levites might not do; and yet the High-Prieſt was more holy than they, as only having liberty to enter the Holy of Holies, Levit. 21.2, 6, 8, 10, 11, &c. But Jeſus Chriſt is more holy then them all, the moſt holy Perſon, that appears where Aaron or none of them might, even in the Heavens themſelves, and by the vertue of his own blood to make interceſſion for us; none holy like him, who is the Lord, nor any Rock like our God, 1 Sam. 2.2, 3. Yea, there were many things holy, as the Land was the holy Land, Zech. 2.12. and the portion of it ſet apart for the Sanctuary more holy, Ezek. 45.1. The Chambers of the Prieſts holy, Ezek 42.13. Their Garments holy, Exod. 28.20. and 29.29. The Crown put upon Aaron was the holy Crown, Levit. 8.9. The Altar was holy, yea, moſt holy, and whatſoever touched it was holy, Exod. 29.37. The Sanctuary and all the Veſſels of it holy, Levit. 16.33. 1 Chron. 22 19. Yea, the Trumpets and other Inſtruments, Numb. 31.6. The Oracle or inner-place of the Sanctuary and Temple was moſt holy, and therefore called the Holy of Holies, and the moſt holy place; as the Ointment made to anoint and ſanctifie them, and the Prieſts, was moſt holy: but yet Chriſt was more holy than they or any of them, the moſt holy One, the truth of them all, they were but types and figures of him, and their holineſs of his; yea there were holy Prophets, and holy Apoſtles, but yet he more holy than they, the moſt holy One, none ſo pure, ſpotleſs o • undefiled; the holieſt Places and Veſſels contracted ſoil and duſt, and needed cleanſing ſometimes, and were ſometimes defiled with Idols and other pollutions, and needed an atonement to be made for them, and at laſt, becauſe of the pollutions wherewith they were polluted, they were given up to ſpoil, to fire, and to Captivity; none of which can befal the Son of God, though he was once put to death for our ſins which were charged upon him, yet being raiſed he dieth no more, death hath no more dominion over him; in that he died once he died unto ſin, but in that he liveth, he liveth now unto God, holy, harmleſs, undefiled, ſeparate from ſinners, made higher than the Heavens who needeth not dayly as thoſe other Prieſts, to offer firſt for their own ſins, and then for the ſins of the people; for this he did once, &c. Heb. 7.26, 27.

The holieſt Prieſts had their ſins, properly their own to offer for, he never did ſin, nor was guile found in his mouth; the holy Prophets and Apoſtles had their ſins and failings. Moſes the meekeſt man on earth, yet once ſpake unadviſedly with his lips, in his anger, and provoked God to deprive him of entring into the Land of Canaan. Aaron the Saint of the Lord made a molten calf alſo at the inſtance of the people. David the man after God's own heart, yet fell very grievouſly. So did Solomon the wiſeſt; yea, none of the Patriarks but in offering Sacrifices for ſins therein, confeſſed themſelves to ſtand in need of mercy and forgiveneſs. The Apoſtles confeſſed ſins in them; and tell us, if they had ſaid there was no ſin in them, or that they had not ſinned, they ſhould have deceived themſelves and the truth had not been in them. But Chriſt was the perfectly ſpotleſs One in whom is no ſin. Nay, the very Angels vail their faces, and cover their feet in his preſence, as appears by, what Iſaiah ſaith, when he ſaw his Glory in a Viſion, and ſpake of him, Iſa. 6.1, 2.3.4. with John 12.40, 41. ſo that he is abſolutely the moſt Holy One; and therefore alſo the moſt conſecrated and devoted unto God; the Levites might come neerer to the Sanctuary, and ſo to God as dwelling in it, than the generallity of the people, and the Prieſts neerer than the Levites; and the High Prieſt neerer than the reſt of the Prieſts; but Chriſt, comes nearer than any. For he is not entred into the Holy places made with hands as they did, but into Heaven it ſelf, there to appear in the preſence of God for us, Heb. 9.24. Yea, neither Saint nor Angel is ſo devoted to God, or admitted ſo neer to him, as Chriſt; they are about the Throne, but Chriſt is in the midſt of it: yea, and though the four Beaſts figuring the Camp of the Saints or their Leaders be ſaid alſo to be in the midſt of the Throne as well as round about it; yet the Lamb is in the midſt of them, as the moſt inmoſt amongſt them, Rev. 4.4 6. and 5.6, 11. and therefore alſo the moſt Holy, both as to his efficacie and vertue for conferring holineſs upon others: it being He only that is made to us of God wiſdome, righteouſneſs, holineſs, and redemption. No man or Angel hath that honour with or beſides him: the holy, and holy-making Spirit is fully and immeaſurably only upon him, and ſent forth by and from in his name. Saints and Angels have not that honour and power as he; and therefore alſo as to Gods tender care of him, or heighth of love to him they are below him; For to which of the Angels ſaid he at any time, ſit thou on my right hand or thy Throne, O God, endureth for ever? &c. So that in all reſpects none holy as he, none elſe the foundation, the holy foundation of God's holy building but he. Other foundations can no man lay but him, 1 Cor. 3.11. and ſo,

2. In a ſenſe the Doctrine or faith of him, as ſetting him forth to and for men is moſt holy in all theſe reſpects; more holy than any other veſſel, utenſil or inſtrument made uſe of by God, or at his appointment under the Law and legal diſpenſation; though there were divers and ſome more holy than others; yet the Goſpel is above them all. The moſt choiſe medium of God's power both ſpotleſs and pure in it ſelf, as being his word, and moſt choſen, and ſet apart to be his arm for ſalvation to all that believe, and therefore fuller of divine efficacie for making holy, and more choiſely cared for and defended of God, being the Everlaſting Goſpel, and the neglects and contempt of it, moſt ſeverely puniſhed, Matth. 10.15. Some things under the Law conferred an holineſs unto other things that touched them, or that they were applied to, as the Altar or the holy Oyntment, &c. but nothing 〈◊〉 ſo confer holineſs as the Goſpel doth them that attend to it and receive it. Its the Ʋnction, the holy Oyntment, the Name of Chriſt therein held forth is as an Oyntment poured out, Cant. 1.3. which ſanctifies, conſecrates and makes holy to God all that receive it. as Act. 26.18. Sanctified by the faith that is in me, and 1 Cor. 6.11. Ye are ſanctified in the Name of the Lord Jeſus, and by the Spirit of our God. The Law was holy, and the Commandment holy, and juſt, and good, but not able to ſanctifie and make the Conſcience perfect, becauſe of the fleſh that it could nor ſubdue: but the Goſpel faith is ſo holy and ſet apart for Gods uſe and ſervice as the medium for his ſanctifying and ſaving men, that his preſence and Spirit, even the Holy Spirit is in or with it, and his influence or operation miniſtred by it, to the ſanctifyng and devoting the hearts and Spirits of all that receive it unto God; Sanctifie them through thy truth, thy word is the truth, John 17.17. Yea, and as it is now plainly and fully opened and preached ſince the coming of Chriſt, it is more full of Spirit and divine power for ſanctifying and making holy, and therefore alſo requires and calls for more holineſs in the hearers and profeſſors of it than any former diſpenſations. For now in theſe laſt ages God who in former times ſpake to the Fathers by the Prophets, and to them by Angels, Dreams, and Viſions hath ſpoken his mind moſt fully to us by his onely begotten Son, whom he appointed heir of all things, and by whom he alſo made the Worlds, Heb. 1.1, 2. and therefore now requires more ſtrict obedience and more exact conformity to his minde, and more ſeverely puniſhes the neglectors and abuſers of his Goſpel and the Grace thereof, than he did in former times exact or expect from men under the Moſaical diſpenſation, and then he puniſhed the neglectors and abuſers thereof or of any holy things then in uſe, Heb. 2.1, 2, 3. and 10.26, 29. and 12.18, 19, 24, 25. If the word ſpoken by Angels was ſtedfaſt, and every tranſgreſſion there againſt • received a juſt recompence of reward, how ſhall we eſcape, if we neglect ſo great ſalvation which at firſt began to be ſpoken by the Lord, and afterward was confirmed to us by them that heard him: So the Faith of the Saints is the moſt holy faith, and ſo called here, as alſo becauſe of,

2. Its moſt abſolute compleatneſs and perfection. It is ſo holy that nothing can be added to it, to make it more holy, perfect, pure, or apt and fit for the purpoſe to which it is ordained: as, to be the foundation of Faith, hope, love, obedience, &c. and the mean or medium for effecting them; and ſo of making holy to God thoſe that receive it. Chriſt is the moſt full and compleat foundation of Gods Building, who is ſo perfected through ſufferings, as to become the Author of eternal Salvation to all them that obey him, Heb. 5.9. Yea, ſo as all the fulneſs of the Godhead dwells in him bodily, and in him we are compleat, who is the Head of all Principallity and power, Col. 2.9, 10. made unto us of God, wiſdome, righteouſneſs, holineſs, and redemption, 1 Cor. 1.30. a moſt ſure foundation and precious corner ſtone, ſo as that he that believes on him ſhall not be confounded, or make haſte from him for any thing that threatens to ſhake or ruine him. The Soul that believes in him findes ſo much holineſs and preciouſneſs in him, Iſa. 28.16. 1 Pet. 2.6, 7. there can nothing be added to the excellencie of his perſon, being the onely begotten Son of God, nor to the vertue and preciouſneſs of this Sacrifice, having offered up himſelf a ſpotleſs Sacrifice, through the eternal Spirit, by which he hath at once perfected (or perfectly prepared all things for) the ſanctified for ever, Heb. 9.14. Heb. 10.14. Nor to the dignity and perfection of his Prieſthood, being conſecrated of God by the word of his Oath, an High-Prieſt for ever after the Order of Melchiſedech; even according to the power of an endleſs life, Heb. 7. nor to the fulneſs of his Propheſie, or prophetical Power and Office, being acquainted with the whole minde of God, and filled with the fulneſs of the Holy Spirit, to declare it, and to make the declaration of it powerful and effectual, and all the treaſures of wiſdome and knowledge being hid (or treaſured up) in him, and his Myſtery, Col. 2.3, 4. Iſa. 42.1, 2, 3, 4. and 61.1, 2, 3. nor to his Power and Authority, as Lord and King; the fulneſs of Gods Power and Authority being given to him, even all power in Heaven and Earth, a Name above every Name, that at his Name every knee ſhould • ow, both of things in Heaven and things in Earth, and things under Earth, &c. Angels and Principallities and Powers are made ſubject to him, Philip. 2.10, 11. 1 Pet. 3.21, And ſo the Doctrine of faith that ſets him forth is the moſt holy Faith, to ſignifie that its the moſt compleat, pure and perfect Doctrine, nothing to be added to it, nor taken from it. The Doctrine of the Law that was very good, holy, and uſeful in its kind, but it was a miniſtration of Death, and in reſpect of the ſhadowneſs and typicalneſs of it, it was to paſs away, as in 2 Cor. 3. is ſhewed; and ſo the Teſtimony or Covenant made therein, Heb. 8.8, 9, 13. but this miniſtration of the Goſpel as it came forth firſt in Paradiſe: ſo it is to continue & abide to the end; it is the everlaſting Goſpel that ſhall not paſs till all be fulfilled & accompliſhed: indeed before the coming of Chriſt in the fleſh it was not fully revealed as now it is in theſe laſt days by Jeſus Chriſt and his Apoſtles, and therefore till then the Viſion was not ſealed, Dan. 9.24. nor the Law and teſtimony fully bound up, Iſa. 8.16. but now it is fully revealed, ſo as no more is to be added till the perſonal appearance of the Lord Jeſus in glory; when that that is perfect being come, that that is in part ſhall be done away: and there ſhall be no more need of teaching or ſaying to one another, Know the Lord, for all ſhall know him from the leaſt to the greateſt; therefore theſe are called the laſt times, becauſe no other change is to be made, no • any thing added till faith be turned into ſight and fruition; and therefore the Apoſtle ſaith, if not only any man or Angel from Heaven preach againſt or contrary to, but if we or any man or Angel preach anything beſide (or different from or as adding ſomthing as matter of faith or foundation, to what we have preached, and ye received, let him be Anathema, Gal. 1.8, 9. and the Apoſtle John to the ſame purpoſe, If any come to you and bring not this Doctrine receive him not to houſe, neither bid him God-ſpeed, for he that biddeth him God-ſpeed is partaker alſo of his evil deeds, 2 John 10, 11. Clearly implying that he that brings another Doctrine beſide this faith once delivered to the Saints, recorded in the Epiſtles and writings of the holy Apoſtles and Evangeliſts doth evil therein; whatever works or deeds of zeal and piety he may do or ſeem to do with and in countenance of another Doctrine, they are altogether evil deeds, and not approved of God, nor to be approved of men.

3. And indeed the main reaſon why the Apoſtle calls the faith of theſe Believers the moſt holy faith, was to commend it to them, and move them to abide in it, hold it faſt, and not ſuffer themſelves by any pretences of Deceivers and falſe Apoſtles and Teachers to be waved therefrom. For the falſe Apoſtles uſed that artifice to ſupplant the Believers from the belief of the truth, and turn them aſide from the faith, that the Serpent uſed at the firſt with our firſt Parents to turn them from their belief of, and obedience to Gods word to them, as the Apoſtle ſo ſignifies in 2 Cor. 11.2, 3, 13, 14. that is as the Serpent to beguile Evah, pretended ſome want in their ſtate that God had ſet them in; and ſome great defect in that great proviſion or allowance that God afforded them; even ſo the falſe Teachers, as Meſſengers of Sathan did uſe to inſinuate to the Believers of the Apoſtles Doctrine, and ſo in and on Chriſt as ſet forth therein, that there was ſome defect and want in that object of their faith, and in the way in which they ſought juſtification and the favour of God; it was not a perfect and full way: but would they liſten to them, they would ſhew them a more perfect faith or doctrine, and ſo a more full and perfect object and ground of faith and confidence and way to happineſs than Chriſts Apoſtles had done, even as the Serpent perſwaded Evah, that there was ſome more excellent vertue and quality in the forbidden fruit to advance them & make them like • God, than was in all the other injoyments that God afforded them in Paradiſe. Therefore in oppoſition to that ſubtle and falſe inſinuation, and to fortifie the Believers mindes there againſt, the Apoſtle there ſtiles it the moſt holy ſaith, as implying the perfection of it, that none can or may adde any thing to it, to make it holier or better; the adding to it is the corrupting, marring, and perverting of it, ſo that whatſoever Doctrine ſhould add to, or alter it, ſhould be not the more but leſs holy, nay indeed unholy: even as the adding any thing to the holy Oyntment under the Law ſpoiled it and rendred it unclean. This was an argument often made uſe of by the Apoſtles to arm the Believers againſt the falſe ſuggeſtions and canning ſlights of the falſe Apoſtles, as may be ſeen in divers paſſages of their Epiſtle. As ſo the Apoſtle Paul mindes the Coloſſians, That in Chriſt, and in the Myſtery of God Father and Chriſt, are hid all the treaſures of wiſdome and knowledge, and, that in him dwells all the fulneſs of the God-head bodily, to keep them from being ſeduced from the ſimplicity in Chriſt, or from the ſaid myſtery of God and Chriſt (which is the ſame that the Apoſtle calls the moſt holy faith here,) by any inticing words, or vain Philoſophy and deceit, Col. 2.2, 3, 4, 8, 10. and the Apoſtle John tells the believers, that that which they had heard from the beginning abiding in them, they ſhould abide in the Father and in the Son, and ſo injoy the promiſe of eternal life: and that they had received an Ʋnction from the Holy One which abiding in them they ſhould not need that any ſhould teach them, but as that taught them of all things, meaning, that the Doctrine of Chriſt and the Spirit therein received were the onely ſufficient and perfect guide, ſo as no teaching diſagreeing from that was needful or behooveful for them, and this to arm them againſt thoſe that ſeduced them, 1 John 2.18, 24, 25, 26, 27. as alſo in Chapter 5.11, 12, 13. he there minds them, that God hath given us eternal life, and that this life is in his Son, and that he that hath the Son hath eternal life, and he that hath not the Son hath not that life; to the end that the believers to whom he wrote might be aſſured, or might know againſt all the ſubtle, ſecret, and lying ſuggeſtions of the falſe Apoſtles to the contrary, perſwading them that that Doctrine of Chriſt and that faith in him that they had, would not ſuffice to eternal life, but that it was needful that they ſhould turn out to ſome new form of Doctrine and object of faith or adde ſomething (as the obſervation of Moſes Law) thereto, if they deſired to be ſaved; I ſay, contrary to this, he tells them, he that hath the Son hath life, and he that hath not the Son hath not life; that the believers might know that they have eternal life, that they might know that they were in a ſure and certain way to it, and were at preſent by vertue of Chriſt believed in and had by them, heirs of it, and that in turning out from him and letting him go, they would deprive themſelves of it, that ſo they might believe (that is, yet believe or continue to believe) in the name of the onely begotten Son of God, and not turn from him after any thing elſe, that the falſe Teachers might propound to them as better for them and more full and certain; that being the way to deprive themſelves of the good they were in, and of the life and happineſs they were in Chriſt, heirs of; as alſo to the ſame purpoſe is that in 2 John 9. where having warned them of deceivers, and wiſht them to look to themſelves, he adds, Whoſo tranſgreſſeth and abideth not in the Doctrine of Chriſt he hath not God; but whoſoever abideth in the Doctrine of Chriſt hath both the Father and the Son; yea, whereas it was a falſe ſuggeſtion of the falſe Apoſtles, that the Doctrine of Paul and of other his Brethren, and ſo Chriſt as held forth therein was not able to make the receivers thereof holy or perfect, though it might do wel to enter them into the way of life, yet ſomething elſe was needful to be added to it, and further obſerved by them to perfect them, as is implied in that paſſage Gal. 3.3. Are ye ſo fooliſh, having begun in the Spirit, are ye made perfect by the fleſh, thoſe paſſages before recited (of letting that abide in them that they had heard from the beginning) namely, (in the firſt preaching of the Goſpel to them, and their hearing it) or what was delivered firſt of all, or in the firſt things (as Paul ſays, 1 Cor. 15.2, 3.) and that therein they ſhould have both Father and Son, and eternal life; (as alſo this expreſſion of the Apoſtle, that the faith on which they were founded, is the moſt holy Faith) meets with and oppoſes that falſe conception of thoſe deceivers, and implies, that there is nothing holier than this Doctrine, or Chriſt as held forth in it; nothing like it able to make them holy, to ſanctifie and devote them to God, and render them his choſen and beloved people; as the nature of holineſs ſtands in being ſeparated to God, and ſo owned, choſen of & appropriated to him, nothing comparable in thoſe reſpects to this holy faith of theirs, your moſt holy faith; yea, and as the Apoſtle having ſaid to the Galatians, If we, or an Angel from Heaven preach unto you beſides what we have preached, let him he accurſed, adds in the next verſe, as I ſaid before, ſo ſay I again, If any man preach any other Goſpel than what ye have received, let him be accurſed? leaſt ſome falſe Apoſtles ſhould ſay, that they preacht no other Goſpel or Doctrine than Paul and his fellow Apoſtles preacht, only they gave them a better underſtanding of it than what they had received; they had received the literal notion, but they would tell them a more ſpiritual or ful underſtanding of it: even ſo here he doth not ſay, only the moſt holy faith, but your moſt holy faith; to ſignifie that the faith and Doctrine they had received and as yet retained was the moſt holy faith and compleat doctrine. Such as would build them up to the inheritance, as to that purpoſe Paul told the Elders at Epheſus, Act. 20.32. and therefore no need for them to liſten too or tamper with any additions to, or pretended perfectings of the faith by any falſe Teachers.

4. To imply and ſignifie to them, that this Faith or Doctrine is not to be profeſſed with an unholy, unclean or prophane heart or practiſe; it comes to require and effect the moſt perfect holineſs in them that receive and profeſs it, otherwiſe it is received and profeſſed in vain, and to no good purpoſe. Let every one that names the Name of Chriſt depart from iniquity, ſayes God, as a ſeal of the holineſs and ſureneſs of his foundation that he hath laid in Sion for us, 2 Tim. 2.19. and therefore all thoſe filthy practiſes of the falſe Teachers and their followers, mentioned and reproved in this Epiſtle, are to be fled from and avoided by the believers and confeſſors of the Name and Faith of Jeſus, as moſt unſuitable to the purity and cleanneſs of the faith profeſſed by them, and moſt unbecoming them and their profeſſion; ſuitable to that charge given prophetically in Iſai. 52.11. Depart ye, depart ye, (namely, from Babylon, the World, or pollutions of the worldly Church) go ye out from thence, touch no unclean thing; go ye out of the midſt of her; be ye clean, ye that bear the veſſels of the Lord: With which agrees that in 2 Cor. 6.17, 18. and 7.1. Come out from amongſt them, and be ye ſeparated (namely, from the pollutions of the world unto God) and touch no unclean thing, and I will receive you, &c. as alſo all thoſe many exhortations, to walk worthy of God, and of his call, wherewith he hath called us to his Kingdom and glory, and to let our converſations be ſuch as become the Goſpel, that as he who hath called us is holy, ſo we may be holy in all manner of converſation; and that as the Goſpel and Faith we are called to, and profeſs is the moſt holy, clean and pure faith, ſo we alſo may be the moſt holy, clean and pure peculiar people to God, Denying all ungodlineſs and worldly luſts, and living ſoberly, righteouſly and godly •• his preſent world, Epheſ. 4.1, 2. Philip. 1.27 • Peter 1.15, 16, 17. and 2.9, 10. Titus 2.11, 12, 13, 14.

5. To imply and ſignifie the very exceeding great danger of either corrupting or departing from this faith, or diſhonouring it by a contrary, an unholy and unclean converſation, or any way impugning or oppoſing it; for in ſaying it is moſt holy, he implyes (as before) that it is moſt tenderly and carefully reſpected of God, ſo as he will by no means ſuffer it to be wronged or injured by any, either by perſecuting it, he will ſurely retribute wrath to them that oppoſe it, and diſturb his Servants in their profeſſion of it. He that falls upon this ſtone ſhall be broken, but upon whomſoever it ſhall fall it ſhall grind him to powder; only where men do it in the ignorance of their unbelief, they may upon conviction and repentance find mercy, as Paul did, or by corrupting it, thence the blackneſs of darkneſs is as the portion of thoſe Teachers, who are as wandring ſtars, and abide not in the faith of the Truth, and their hereſies are damnable and deſtructive, They bring upon themſelves ſwift deſtruction, as well as alſo they occaſion the deſtruction of all that receive their doctrine and follow their pernicious wayes; or by diſhonouring it, crucifying Chriſt to themſelves, and putting him to an open ſhame, by their prophane, unclean, unrighteous converſation in and with the profeſſion of it, which occaſions God to cut men off from the faith, and give them up to ſtrong deluſions, yea, and in a ſort to ſend them ſtrong deluſions, that they might believe a lye, and be damned, as in 2 Theſ. 2.10, 11, 12. or give them up to all unrighteouſneſs, to practice •• cleanneſs with greedineſs, and to do things mo •• convenient and diſhonourable, and at laſt to deſtroy them everlaſtingly from his preſence. The ſins and evils men do, while ignorant of God and his Goſpel, and before the profeſſion of it, God can wink at, and upon ſight of his Truth and Goodneſs, men repenting thereof, he freely forgives; yea, and what men at unawares, and through ſome ſudden and violent temptation, commit after: but if we ſin willingly (or wilfully) after the knowledge of the truth received, if yet we go on in a courſe of ſin and commit iniquity, that's moſt dangerous, and renders a mans condition worſe than if he had never known the truth, provoking God more highly to execute vengeance and not ſpare, as in Deut. 29.18, 19, 20, 21. Heb. 10.25, 26, 29. whence that Caution Look diligently, leaſt any man fail of the grace of God, leaſt any root of bitterneſs ſpring up and trouble you, and thereby many be defiled; leaſt there be any fornicator or prophane perſon, as Eſau, who for one morſel of meat ſold his birth-right; for ye know how afterward, when he would have inherited the bleſſing, he was rejected, for he found no place of repentance, though he ſought it carefully with tears; for ye are not come to Mount Sinai, the Mount which might be touched, and which burnt with fire, &c. but ye are come to Mount Sion, the City of the living God, &c. See that ye refuſe not him that ſpeaketh, for if they eſcaped not who refuſed him who ſpake on earth, how ſhall we eſcape if we turn from him that ſpeaks from heaven? Heb. 12.15, 16, 17, 18, 22, 25. Where the Apoſtle from the heavenlineſs, and ſo by conſequence the holineſs and graciouſneſs of the Goſpel miniſtration, warns us to take heed of all prophaneneſs, and implyes the ſeverity of Gods judgments againſt the prophaners of it, and the turners of the Grace of God into wantonneſs: The more the Grace of God is ſet before us in any Doctrine, the more it teacheth us to deny ungodlineſs and worldly luſts, and ingages to holineſs in heart and life.

Now the Grace of God is moſt fully ſet forth in the Goſpel, as now ſince the aſcention of Chriſt publiſhed to all Nations for the obedience of faith, and therefore as it is the moſt gracious, ſo upon that account the moſt holy faith, but now where God beſtows moſt grace, he expects moſt holineſs in return for it, and therefore there he is moſt diſpleaſed with mens unholineſs and ungraciouſneſs, eſpecially, when that that is given to produce holineſs, is made uſe of to incourage men to looſneſs and prophaneneſs; The more holy any thing is, the more ſeverely the abuſe of it is puniſhed by him: (as might be ſeen in Gods puniſhing Bel •• ſhazzar's abuſe of the conſecrated Veſſels of the Temple of God to drink and quaff in prophanely, amongſt his Queens and Concubines, Dan. 5.) therefore this being the moſt holy faith, the abuſes and prophanations of it ſhall be moſt ſeverely puniſhed.

The uſe of all which might be to provoke us to carefulneſs in keeping to and holding faſt this faith, not ſuffering it to be perverted or prophaned; and eſpecially to take heed of perverting and prophaning it our ſelves, as we would avoid Gods ſoreſt and ſevereſt judgments, but receive it with all gladneſs and acceptation, and wait upon it, and upon God in it, for his power to ſanctifie us and make us holy; and as God is working in it to that purpoſe, both to will and to do, ſo work we out, what God works in us, and ſo our own ſalvation with fear and trembling, leaſt we ſhould receive his Grace in vain, withhold it in unrighteouſneſs, or turn it into wantonneſs.

But I paſs on to the next particular to be inquired into, viz.

4. What that is that is to be built upon or with this moſt holy faith, and that is your ſelves.

1. Not the faith it ſelf, that is not to be built up, for that is already perfect and pure, moſt holy, it cannot be mended or made better, every addition to it, or alteration of it mars it and prophanes it, that therefore is to be believed, received and let abide, as it is laid of God for us, both in the things done to the perſon of Chriſt, and in the Doctrine and declaration of Chriſt by the Apoſtles and Prophets; that's the foundation of the building, and it is perfectly laid of God already, Iſai. 28.16. 1 Cor. 3.11. that is not to be built up, but to be built upon, to be held faſt as moſt abſolute and compleat, nothing therein to be removed or altered, that ſtands firm and ſure, and hath this ſeal, The Lord knoweth th • ſe that are his; the Lord like owns and approves it highly as it is his, which he would not do if it was defective and imperfect; he found fault with the firſt Covenant, Prieſthood, Sacrifices, &c. upon the account of their defectiveneſs for making perfect the worſhippers, and therefore caſt them by in due time, took them away to bring in this New Teſtament, the moſt holy Faith, the moſt perfect and acceptable Sacrifices, and moſt perfect Prieſt, To whom he hath therefore ſworn, and will not repent and alter it, as he did the former Prieſthood and Law. Thou ar • a Prieſt to me for ever, after the order of Melchiſedeck, Heb. 7.11, 12, 19, 21▪ and 8 7, 8, 9, 13. and 10.9. All is compleat and moſt holy here in this faith; that therefore is not the thing he exhorts them to build or add to, as the falſe Teachers were wont to do, or pretend to do, to make the Doctrine taught by the Apoſtles more full and perfect by their additions, by which they corrupted it: But letting that lye as God had laid it, the exhorts them to build up.

2. Themſelves, their perſons, hearts, hopes, &c. therein implying,

1. That Believers are Gods building, as the Apoſtle calls them in 1 Cor. 3.9. Thoſe that receive this moſt holy Faith, they are thereby united with Chriſt, the precious, ſure foundation and corner-ſtone, and ſo as living or lively ſtones inlivened by that living Stone Chriſt, to whom they are come, They grow up into an holy ſpiritual houſe, an holy Temple and habitation for God by his Spirit: Yea, as Chriſt is both the Houſe and Temple of God himſelf (For in him dwells all the fulneſs of the Godhead bodily) and the foundation alſo of the Houſe or Church of God; ſo every Believer is both as the Temple of God, by vertue of Chriſt in whom he is (yea, their body is the Temple of the Holy Ghoſt) and is alſo a ſtone in the great Temple or ſpiritual building, and as God dwelt of old in his Temple of old at Jeruſalem, between the Cherubims of glory, not as to the comprehenſion of his Eſſence or Glory, but as to a ſignal and more eſpecial manifeſtation of his Power and Preſence, ſo God dwells in his Church and People that are in Chriſt, by way not of the comprehenſion of his Eſſence, but manifeſtation of his gracious preſence and diſpenſation of his bleſſings. Chriſt, as held forth in the Apoſtles Doctrine, is the only foundation of this building. He is laid or built upon none of them, or their vertues, works or doings, but they are all brought to and built upon him by the holy Spirit. And therefore alſo they ought carefully to cleave to Chriſt as their only Foundation, their Upholder and Sanctifier, by vertue of whoſe firmneſs and infinite ſtrength and fixedneſs, all they that abide or continue upon, or in the faith of him, are firm and ſtrong alſo, yea, As Mount Sion that can never be removed, but ſtandeth faſt for ever, Pſal. 125.1, 2. and by vertue of his holineſs and ſanctity, being Gods holy foundation, they are holy too to God, as an holy Temple or building, and therefore ought alſo to be clean, and chaſt, and holy in all things to him, as he that hath appointed it for his habitation and dwells therein, is holy.

2. In that the Believers are the matter to be built upon that moſt holy Faith, it is implyed too, that they yet are imperfect and not compleat in themſelves, or in their conformity to Chriſt, and attainments from Chriſt; their faith is moſt holy, no blemiſh, or imperfection, or defect in that, but they that are in or upon it are not ſo, they need to be builded up and perfected; they may, yea, its but meet and right that they ſhould acknowledge their own ſhortneſs in holineſs or goodneſs, that ſo they may attend to grow in Grace and in the knowledge of our Lord and Saviour Jeſus Chriſt; but they may not fault the faith once delivered to the Saints, or accuſe it of want or defect, or bear that it be faulted, added to or altered; they are to let that alone as it is in that reſpect, but attend, that they themſelves may be added to in their believing, living righteouſly, godlily and ſoberly in this preſent evil world, though they be compleat in Chriſt their Head, Root and Foundation, Col. 2.10. yet in their attainments of the knowledge of Chriſt, and conformity to him in holineſs and happineſs, they have not yet attained, neither are already perfect, as the Apoſtle ſayes of himſelf, Philip. 3.14, 15. They ſee but darkly, and as in a glaſs, not ſo as they are ſeen; they know but in part, and prophecy but in part; that that is perfect in thoſe reſpects is not yet come, but to be waited for by them, 1 Cor. 13.9, 11. they may yet and ought to add in their faith vertue, and in vertue knowledg, and in knowledge temperance, and in temperance patience, and in patience godlineſs, and in godlineſs brotherly kindneſs, and in brotherly kindneſs charity, 2 Peter 1.5.6, 7. It will do us no hurt to acknowledge our own ſhortneſs and imperfection in our attainments, ſo we alſo acknowledge the fulneſs and perfection of the moſt holy faith, for perfecting us, and bringing us to the inheritance: yea, as it is dangerous for Believers, and leads to their deſtruction, to admit an imperfection and defect in the faith, for that will lay them open to impoſtures to corrupt them therefrom; ſo not to acknowledge their own imperfection and defect, to ſay they have no ſin, or have attained all fulneſs of knowledge and goodneſs, or with the Church of Laodicea, that They are rich, and increaſed with goods, and need nothing, is very dangerous and deſtructive to them alſo, laying them open to pride and puffings up in themſelves, as alſo to ſlothfulneſs, covetouſneſs and ſecurity, and by that means to ſail of the Grace of God, and to be deluded and carried captive of Satan to their own deſtruction. It implyes further.

3. That their perfection in conformity to Chriſt, and attainments by Chriſt, is to be ſought for in abiding in their moſt holy Faith, and ſo by and from it, as it ſignifies the object or foundation of it, which is Chriſt; and by and through the the faith, as it ſignifies the Doctrine holding forth Chriſt. They are not to ſeek further growth and perfection by going away from that to ſome other doctrine as better fitted for that purpoſe, for then ſhould not this be the moſt holy faith, but that other doctrine ſhould be more holy than this; nor ſhould they build up themſelves thereon; but beſides this, as quitting and forſaking this, that they might be built up, or build up themſelves on ſome other thing: but here they are to continue holding faſt that which they have heard and received. And to that purpoſe it is that the Apoſtle being about to leave the Elders of Epheſus and the Churches thereabout, commits them to God, and to the word of his Grace, as able to build them up, and to give them the inheritance, Act. 20: 32. and tells the Corinths, that they ſhould be ſaved in keeping in memory what they had received in the Goſpel preached by him from the beginning, or in the firſt things of it, 1 Cor. 15.1, 2, 3. and 1.22, 23. So the Apoſtle John too, 1 John 2.24, 25. for this doctrine is not like that of the Law or firſt Teſtament, that made nothing perfect, but perfection is herein and herethrough to be attained, ſo far as we be capable of attaining it here; yea, to the inheritance it ſelf, alſo it is onely Chriſt as herein ſet forth that doth bring men. The Doctrine then or faith once delivered to the Saints, is not at any time to be waved, or altered by us, but ſuffered to abide, and to be abid in by us; and on that Believers are to build up themſelves, who are yet in themſelves imperfect, & ſtand in need of building. Its the foundation laid for them that upholds them and bears them up from ſinking; all their faith, hope, ſtay, comfort ſprings therefrom and ſtands thereupon; but it ſelf ſtands upon none of them, nor is added to or made more holy by them, yea, they themſelves as to their Spirits and ſpiritual conditions ſtand upon it; are what they are, as a Building for God from and by it, and in union with it; and beſides, that there is no ſtanding for them or any man; nothing to ſupport, relieve or comfort them againſt the accuſations of the Law, and ſin, and Sathan, nothing elſe to ſecure them and keep them from periſhing in the wrath to come; no other Sacrifice for ſins to be found but what this preſents, nor otherwiſe than as this preſents, and therefore no forgiveneſs, juſtification or ſalvation, but upon and according to this faith and doctrine. All the bleſſing and fulneſs of God is here dwelling, and ſure to be met with by thoſe that there ſeek and wait for him; and nothing but lies and emptineſs can any finde to uphold them, if this be turned from. No work or worth, no prayers or tears or acts of a man can help him that hath rejected and is beſides this foundation; all the Building therefore is to be on this: but then its to be inquired:

5. How the believer is to be built thereupon, and how to build up himſelf, and what that implies? to 〈◊〉 we may ſay,

1. The building themſelves upon this, is the firming themſelves in the belief and acknowledgment of this moſt holy faith; a growing more into it, and in union with it, more to believe it, and diſcern and ſee into the truth, fulneſs, and abundance in it, more to love it, and adhere to it, as having all things of worth and excellencie in it, and as thence ſeeking and expecting them: and then,

2. The deriving vertue from it, ſtrength, courage fortitude, patience, and ſo the divine vertues in it to an increaſe and augmentation in all holineſs, and conformity to Chriſt; and ſo an aſcending up, or mounting up more heaven-ward and God • ward, in affections to him, and hope and con • dence in him, and ſo a growth in fitneſs for his ſervice, and for the injoyment of the promiſed inheritance, and ſo for his inhabiting and dwelling in us and with us by his Holy Spirit, and filling us with his Glory and glorious vertues.

3. Yea, and as the believers are a ſociety amongſt themſelves in union with Chriſt, and with one another by vertue of the common faith and ſalvation: ſo this building up themſelves, or their being built up hath in it a joynt growth in the knowledge and faith of Chriſt and of the Grace of God in Chriſt, and firmneſs in their adherence to Chriſt and dependance on him, and in love one to another; and ſo a growth in union and affection one with another, and by that which every joint ſupplies from the head, and every ſtone, from the foundation, or Holy Faith, a growth up into God, into the knowledge and love of him, confidence in him, conformity to him, fitneſs for fellowſhip with him, and the inhabitation of him by his Spirit in them, and the injoyment of his Glory with and amongſt them. And all through and by vertue of the foundation and corner ſtone Jeſus Chriſt, in whom all the building fitly compacted and framed together groweth up into an holy Temple in the Lord, for an habitation of God, by (or in) his Spirit, Epheſ. 2.21, 22.

To which we may add alſo:

4. The multiplying themſelves by the d • yly addition of others from the world into unity of faith and confeſſion with them: for as there is an • ward increaſe and growth of every particular believer in faith, love, holineſs, &c. in this building up; and a joynt inward encreaſe of the whole Society by that which is imparted amongſt themſelves to each other in the ſame heavenly virtues and attainments, ſo there is alſo an external and outward growth as to number and greatneſs of the ſociety, while others are dayly added to them; which makes the Houſe of God grow larger in its latitude it hath in the world; a way of growth that believers have heartily deſired after and rejoyced in when they have obtained it; a bleſſing included in the bleſſing of Abraham, wherein God promiſed to multiply and increaſe him and his ſeed, Heb. 6.14. not only as his natural, but alſo as to his ſpiritual ſeed, the great thing that the Apoſtle Paul endeavored, not pleaſing himſelf, but becoming all things to all men, and pleaſing them in all things, not ſeeking his own profit but the profit of many that might be ſaved, 1 Cor. 10.13. And it was the thing that David was better pleas'd with & more rejoyc'd in, to hear many ſay who will ſhew us good? Lord, lift up the light of thy countenance upon us, than if he had ſeen them proſper in the world in their wealth and riches, for thereupon he adds, Thou haſt put more joy and gladneſs into my heart (namely, for, or concerning thoſe that ſaid as above) than when their corn and their wine increaſed, Pſal. 4.6, 7. and therefore it may well be included in this edifying themſelves here exhorted to, viz. the endeavouring to adde and increaſe the number of believers by new converſions of others to the faith to partake with them in the Grace of God, as well as to increaſe and further themſelves and one another in their inward growth upon the faith, eſpecially too, ſeeing that the exerciſe of our ſelves in charity to ſeek the converſion and ſalvation of others, is a way in which God will add his bleſſing to, and inlarge our ſelves; as it is ſaid, The liberal Soul ſhall be made fat, and he that watereth ſhall be watered alſo himſelf, Pro. 11.25. which as well reſpects the helpfulneſs of others ſpiritual inſtruction, as by diſtribution of worldly goods, for the relief of mens outward neceſſities.

6. Now in that it is ſaid, Build ye up your ſelves on your moſt holy faith, and not only paſſively, being built up upon it, it is further ſignified both

1. That as the believers are not yet perfect or moſt holy, as the foundation or faith is; ſo their growth up to perfection is gradual, not all at once attained, or in a moment but by degrees, in which they may be daily and always growing more and more: for this counſel or exhortation is for a continued uſefulneſs, a buſineſs that they are always to look upon as their buſineſs, till they be brought to the actual poſſeſſion of eternal life, or ſo long as they live here amongſt men in the world. There is in this growth up into an holy Temple for the Lord, a going on from ſtrength to ſtrength, Pſal. 84.7, 8. a being changed into the image of the Lord, from Glory to Glory, as by his Spirit, 2 Cor. 3.18. ſo that believers may not at any time ſay, we are edified & built up ſo fully already that we can build up our ſelves or be built up no further; though they are to be at a ſtay in reſpect of their foundation, the holy faith they are not to ſtraggle from that, yet as to their knowledge of it, and faith in it, and attainments from it, they may ſay as the Apoſtle Paul of himſelf, that they have not yet attained, while here, neither are already perfect: but this thing they do, forgetting the things that are behinde (the things they have let go for Chriſt) they preſs on forward toward the mark, for the prize of the high calling of God, in Chriſt Jeſus: and to preſs forward ſtill every day more and more, that they may apprehend that, for which they are alſo apprehended of Chriſt Jeſus, Philip. 3.12, 13, 14. and ſo as the Apoſtle ſays to the Theſſalonians, edifie themſelves ſtill, even as they do, 1 Theſſ. 5.11. they did edifie one another, and yet he exhorts them ſtill to do ſo; there is ground for it, there is need of it; for as our Saviour ſays, So is the Kingdome of God, (the Grace of God in mens Souls in reſpect of the efficacie of it there) as when a man caſts ſeed upon the earth, and he ſleeps and wakes night and day, and the ſeed grows up and is increaſed no man knows how, for the Earth of its own accord brings forth fruit; firſt the blade, and than the eare, and than the full Corn in the eare, &c. Mark 4.26, 27, that is, the growth of the Grace of God in a man, or of a man in that Grace is ſecretly, indiſcernably, and leaſurely, not altogether, and at once, but by divers ſteps and degrees; ſo that neither is any man to be diſcouraged, if he do not ſenſibly feel or perceive his growth in Grace, or that others ſo grow, but to go on edifying and furthering himſelf and others therein, in time their profiting will appear to all men. Nor are they to put a ſtop to their ſtanding in the earth, the Holy faith, or to their growth therein, but ſtill go on and abide riping and building, and building up themſelves till the Husbandman when he ſees them fully ripe (as follows in that Parable ver. 29.) when the fruit yeelds forth it ſelf, or is brought forth, ſtraitways puts in his ſickle becauſe the harveſt is come, that is, till Chriſt take us away by death, we are to abide and grow. That's one thing implied: and then,

2. That this building up or edifying on the moſt holy faith, is a thing to which the believer is to be active not paſſive only. It's a work in ſome ſenſe put upon and required of the believer, not ſo to be wrought in & upon them, as the building of a temple of wood and ſtones is a work wrought upon it, ſo as it contributes nothing therto by way of action, only is built up, but builds not it ſelf: both phraſes are uſed of believers, they are built up, ſays Eph. 2.21, 22. Col. 2.7. and yet alſo are ſaid to edifie, & willed to build up themſelves, as here, and in 1 Theſſ. 5.11. The former, becauſe believers have not power and ſufficiencie of themſelves, as of themſelves to build up themſelves for God, more than to bring themſelves to God; but their ſufficiencie is of God, 2 Cor. 3.5. and it is he that worketh in them to will & to do of his good pleaſure; they are in that ſenſe alſo Gods Building; not onely built for God, but built of God too; The Sanctuary that God hath pitched, and not man, and yet the latter phraſe of edifying and building up themſelves and each other is alſo uſed; becauſe they are not dead ſtones, like the ſtones in Solomons Temple of old that had neither life nor motion in them, but by vertue of Chriſt the living ſtone, to whom they in believing are come, they are made living ſtones that have life and motion in them; not only natural as men, but alſo ſpiritual and divine as Believers in, and partakers of the life and Spirit of Chriſt, and therefore are capable of receiving and obeying exhortation and of acting ſpiritual things; yea, are inabled by the Grace of God to what he requires of them, 1 Pet. 2, 3, 4, 5. And God who gives them his Spirit to inliven and impower them to holy and good actions, gives them it not to be idle in them, or that they ſhould be idle in or with it; but living in the Spirit, he would have them walk in the Spirit too, & do the works that his Spirit requires of them and leads them to the working out their own ſalvation, and not being therefore ſecure and ſlothful, becauſe it is God that is working in them to will and to do. It is the Believers work then in the help and ſtrength, motive and motion of the Grace of God, to edifie and build up themſelves. And it is the work of God and his Spirit, power, and ſtrength in the obeying him, to build them up too. And in their doing in his power and ſtrength what he requires of them, and moves and inclines them too, he alſo will not all to do all his good work in them, ſo as they ſhall be built up and prepared for an habitation for him by his Holy Spirit. Now that which they are to doe in the helpfulneſs and operation of Gods Grace in them for edifying themſelves and each other, is;

1. Diligently to heed and minde the moſt Holy faith, on which they are built and have their ſtanding, exerciſing themſelves and provoking one another to conſider it, and all that is in it, as it is diſcovered to and ſet before them, taking heed to thoſe things which they heard and learned therein; and to draw waters out of thoſe wells of ſalvation; even to ſuck and receive that nouriſhment in faith, and incouragement to hope and love and live upon and unto God that it preſents to them feeding upon the words of life, and Chriſt crucified as ſet forth therein; and receiving in the ſweetneſs, ſtrength, & vertue thence afforded. Conſidering Jeſus Chriſt the Great high Prieſt and Apoſtle of our Profeſſion both in his Perſon and that dignity and greatneſs of it, that he is the Son, the only begotten Son of God, who was in the form of God, and thought it no robbery to be equal with God; and as to his undertakings and performances in what he hath already done for us, as that he accepted and undertook to doe the will of God for ranſoming us from that wretched ſtate of ſin and death, and therein of ſlavery to Sathan that we by our ſin had plunged our ſelves into, and to that purpoſe abaſed himſelf to be made fleſh for us, partaker with us in fleſh and blood, made of a woman, and made under the Law for us, that the curſe of the Law might fall upon him for us, as alſo it did, to the death of the Croſs, wherein he bare our ſins on the tree, and died for us, the juſt for us unjuſt, that he might bring us to God: ſo making peace for us by the blood of his Croſs, and ranſoming us from under the Law and Curſe, to be under his own gracious Government and diſpoſe, who alſo in the vertues of his ſufferings and Sacrifice, is able and ready to ſave to the utmoſt from all our following ſins, even againſt his Grace and goodneſs, all that ſee and confeſs them and turn from them, and ſo doe come unto God by him, and ſo from all dangers and inflictions of wrath and judgement, and be the Author of eternal ſalvation to them that obey him; who being now raiſed from the dead, and aſcended and ſit down on the right hand of Majeſty in the higheſt, is made Lord and Chriſt, the Lord of Lords, and King of Kings, Thrones, Dominions, Principallities and Powers being put under him, and all the fulneſs of the Godhead dwelling bodily in him. And he is made unto us wiſdom, righteouſneſs, ſanctification and redemption; one in whom all theſe things are for us, ſo as in believing in him to becom ours and to be injoyed by us: the Great Prophet anointed of God and filled with his quickning Spirit, to give forth light and bring forth judgement to the Gentiles; able ſo to ſpeak as to cauſe the dead to hear, and in hearing to live, able to open the eyes of the blind, and cauſe the ſimple to underſtand knowledge, and guide the Believer into all truth, as he is alſo appointed of God, and hath promiſed to do. The great High-Prieſt that hath offered up the acceptable Sacrifice by which he hath made an atonement for our ſins, and in the virtue of which he is become the propitiation for our ſins, even for the whole world; and now ever lives to make interceſſion for, & be the Advocate of al thoſe that come unto God by him. The great ruler & diſpoſer of all things, and the protector and Defence of all thoſe that believe in and obey him, the Judge of quick and dead, who ſhall raiſe all men out of their Graves, and bring them before him to receive of him according to their works; everlaſtingly rewarding with eternal life and Glory all thoſe that ſubmit to and ſerve him: and everlaſtingly deſtroying all their enemies, ſo as they never be able more to oppoſe or trouble the • , A merciful High-Prieſt that can be touched with the feeling of our infirmities and temptations, while yet we are under the vexations of Enemies, and one that will moſt faithfully ſee to us, and accompliſh all things for and about us that may conduce to our preſervation and ſafety here, while under tryals; and to our eternal happineſs, when fully freed from them.

The conſidering and minding him and the teſtimony of God concerning him, as alſo what it it ſays and teſtifies of us, ou • vileneſs, ſinfulneſs, helpleſneſs and miſery in our-ſelves, and of our welfare and happineſs in him, as founded in him, and what it teſtifies of the world, of ſin, of righteouſneſs, life, death, &c. with all the Heavenly inſtructions, reproofs and conſolations of it; is one, yea, the chief way of edifying our ſelves on our moſt holy faith, while we therein and therethrough draw vertue from Chriſt (as the poor woman by touching his garments) to the nouriſhing and ſtrengthning our Soules to truſt in him, love him, cleave to him and obey him; and ſo to oppoſe and ſtand againſt the aſſaults of Sathan, evils of the world, luſts of the fleſh, or whatſoever might endeavour to allure or affright us from him, yea, and derive all Heavenly Grace and vertue from him, to the inlarging our Souls towards him, and fitting them for and filling them with every good thing. Therefore the Holy Ghoſt in the Scripture is ſo frequent in commending to us, and provoking us to the ſtudy, mindfulneſs and meditation of the Law and Doctrine of the Lord, the Goſpel of our ſalva •• n, pronouncing that man happy and bleſſed that delights himſelf therein, and gives up himſelf thereto. As alſo the minding others of it, and of the inſtructions, reproofs, and conſolations of it, is the way to edifie them alſo, both by removing the rubbiſh that hinders their cloſe cleaving to Chriſt the foundation, and more firmly cementing them to, and, uniting them with Chriſt, through his love and goodneſs diſcovered to them and put to their mindes, and more firmely joyning them through the ſame love one to another, and furthering their hope in and conformity to God and Chriſt, in which they are edified and built up for him. And as furtherance alſo hereto, a further means and way is,

2. A diligent and faithful exerciſe of their ſpiritual gifts for the helpfulneſs of each other; for the manifeſtation of the Spirit (ſome uſeful gift or other in which the Holy Spirit manifeſts his preſence and influence, and whereby he fits each member of Chriſt for the good of the whole Body) is given to every one (namely of the Members of Chriſt) to profit with, 1 Cor. 12.7. that is, to do good too, and edifie the Church or body of Chriſt with, as to one is given by the Spirit a word of wiſdome, for directing and counſelling what is beſt in doubtful matters, to another a word of knowledge, to inform mens minds of the things of God, and nature of his Creatures, works, Providences, &c. To another faith, a gift of believing and truſting in God more eminently; or of incouraging to faith and confidence, or alſo of faithfulneſs in keeping ſecret things committed to them, not divulging the temptations, failings, and miſcarriages of others imparted to them. To another the gifts of healings, either of the inward wounds and diſtempers of the Spirit, or of bodily diſeaſes by a miraculous way. To another the working of Miracles, or operations and efficacies of powers or powerful things; ſuch as the inflicting diſeaſes, deaths or ſuch ſad puniſhments upon men, as when the Apoſtle Peter inflicted death upon Ananias and Saphirah at his word, Act. 5, and Paul blindneſs on Bar • Jeſus the Sorcerer in Act. 13.10, 11. as alſo the caſting out Devils or the like. To another prophecie, either the fore-telling things to come, as Agabus did, Acts 11.28. or the opening and unfolding Doctrine and ſpeaking out of the Scriptures, to exhortation, edification and comfort, 1 Cor. 14.3. To another the diſcerning of Spirits, the diſcerning the Doctrines of men though never ſo craftily counterfaiting the truth, or diſcerning mens tempers and diſpoſitions, whereby they are fit to admoniſh and warn their Brethren of what may harm them, or of perſons not ſafe for them to truſt. To another diverſity of Tongues. To another a gift of Interpreting Languages. Divers gifts from one and the ſame ſpirit of Chriſt, diſtributing to every one according as he pleaſes: but all given for the helpfulneſs and profit of the Church, and therefore alſo to be to that purpoſe exerciſed, as the Apoſtles alſo inſtruct and teach, as in 1 Pet. 4.10. every one as he hath received the gift, ſo let him miniſter one towards another as good ſtewards of the manifold (or various) Graces of God. So in Rom. 12.6, 7. Having gifts differing according to the Grace that is given unto us, whether propheſie, let us propheſie according to the proportion of ſaith, or miniſtry, let us wait on our miniſtry (as Joſhuah on his miniſtring to Moſes, Exod. 24.13. and John to Paul and Barnabas, Act. 13.5.) or he that teacheth on teaching, or he that exhorteth on exhortation, &c. ſurely in ſuch exerciſing their ſpiritual gifts and imploying and improving their Talents, they may be uſeful and helpful for edifying themſelves and one another: for while they are faithful in doing good with what they have received and are betruſted with, God gives his bleſſing with them, and increaſes them themſelves, the liberal Soul here ſhall be made fat, and he that watereth ſhall be watered alſo himſelf, and he ſhall profit and edifie others alſo: as the Apoſtle exhorting Timothy to take heed to himſelf and his miniſtry, and to continue in them, tells him, ſo ſhould be ſave himſelf, and them that heard him: adde,

3. A walking in Charity, for knowledge (without that) puffs up, but Charity edifies, 1 Cor 8.2, 3. that's the moſt profitable way, the Grace or vertue that will lead us to be moſt uſeful and edifying to others; for that will lead us to be ready at all times to exerciſe our gifts, and improve our Talents for the good of others, and to mind their concernments and what may further their happineſs, and not to look on our own things onely. Charity ſuffers long from others, before it will be tired out, or ſuffer him, in whom it is, to turn away from ſeeking their good: and is kind in the mean time, free to do good to others, while it ſuffers great indignities and abuſes long from them. It envies not others good, nor the imparting our gifts to others for their good. Doth not vaunt it ſelf, nor is puffed up, to the grieving and diſcouraging the neighbour, or diſpiſing his meaner condition and worth. Doth not behave it ſelf unſeemly to offend and ſtumble the weak Brother, and to turn him out from God. Seeketh not her own, but the good of others. Is not eaſily provoked againſt another, or to leave off purſuing his good and benefit. Thinks not (or ſurmiſes not) evil. Nay, if it diſcern evil, it is willing to paſs it by, and not impute it to the withdrawing his good offices of love from his neighbour. Rejoyceth not in iniquity (harm, evil, or deceit) 'but rejoyceth in the truth; and therefore alſo endeavours the proſperity and ſpreading thereof, that the mouth of iniquity might be ſtopped. Beareth all things, all burthens put upon it. Believeth all things that God hath diſcovered, and that he hath any ground to believe concerning the good of others. Hopes all things that may further their good; and endures all things that it meets with for exerciſe of its patience, 1 Cor. 13.4, 5, 6, 7, this will lead us to deny our ſelves and our own things to do others good, and ſo to uſe our liberties in things indifferent, as may tend to the good and profit of others, and forbear the uſe of it where it might prejudice them; as S. Paul who would not eat fleſh or drink wine till the world ſtood, or do any thing whereby the Brother ſhould be offended: if he knew ſuch things would offend him, weaken him in, or ſtumble him from the truth, 1 Cor. 8.13. with Rom. 14.21. this will lead men to doe all things for edification and nothing for deſtruction to any; this therefore is a moſt uſeful way of edifying and building up one another in the moſt holy faith.

4. And in a word, the walking as becomes the Goſpel of Chriſt, and ſo the ſhewing forth his vertues in our converſations, in an innocent abſtinence from all ungodlines & fleſhly & worldly luſts, & walking ſoberly, & righteouſly, and godlily in this preſent World, and in a patient bearing and ſuffering, and ſo overcoming with goodneſs all the injuries and abuſes done to us, eſpecially for the Goſpels ſake, for that alſo tends exceedingly to the furtherance of the Goſpel and the confirming and ſtrengthning one another in the belief and confeſſion thereof. Philip. 1.12, 13, 14, 20, 27. After ſuch a ſort are we to build up our ſelves, and one another on our moſt Holy Faith.

Now ſuch a building up our ſelves thereon, tends to keep us in the love of God, becauſe,

1. They that build up themſelves thereon, keep or abide thereon, and are not waved or turned aſide from that precious foundation, to which the love, ſpecial reſpect, care, and approbation of God are as it were intailed. Chriſt is the firſt, prime, and immediate object of Gods delightful love; ſo that a man being and abiding in him doth in, through and by vertue of him abide alſo in his love. Now a building up our ſelves on that foundation, is a firming us more in and faſtning us more upon him, who is that foundation whereon his love is inſeparably placed. The foundation of God (Jeſus Chriſt as held forth in the Apoſtles Doctrine, for other foundations can no man lay) is a firm and ſure foundation, and ſtandeth ſure, having this Seal (or confirmation) the Lord knoweth them that are his. It is known of God as his, and therefore cared for, owned, and loved by him; and all that are his (the foundations or Chriſts) are therefore alſo known, owned, and accepted of God. If Chriſts, then Abrahams ſeed and heirs according to promiſe, &c. Gal. 3.29.

2. The building up our ſelves on that foundation, the moſt holy faith, is the way to keep our ſelves untouched of the adverſaries of it; and

3. To do Gods Commandments, uſing our gifts & talents to thoſe ends & intents to which God hath given us them, and as he hath given us Commandments, and in this way he hath promiſed his preſence, and bleſſing with us, and favour towards us. If we have Chriſts Commandments and keep them (as we doe in thus doing) then are we lovers of Chriſt, and God will love us and Chriſt will love us, & manifeſt his own ſelf to us, John 14.21. & if we keep his Commandments we ſhall continue in his love, John 15.10. If we do theſe things (adde in our faith vertue, &c & ſo edifie and build up our ſelves on our moſt holy faith) we ſhall never fall, for ſo an abundant entrance ſhall be adminiſtred to us into the everlaſting Kingdome of our Lord and Saviour Jeſus Chriſt, 2 Pet. 1.5, 10; 11. It is the idle Soul ſhall ſuffer hunger; the barren and fruitleſs branch that the husband-man takes away, not the diligent and fruitful in good works, Joh 15.2. This therefore is the way for us to keep our ſelves in the love of God. Not to be careleſs and ſecure, and ſay in our hearts we cannot miſcarry; our ſtanding depends not on our working and diligence, and therefore we will do nothing but give up our ſelves to minde and walk after the fleſh, and do our own pleaſures; for we are ſure of eternal life, nothing can deprive us, Chriſt will keep it for us, and give it to us what ever we do, having cloſed with him and believed on him, no ſin of ours can un ſon us, nor no careleſneſs or neglect of ours provoke God to neglect us. Take we heed of ſuch abuſive reaſonings and actings, and exerciſe we our ſelves to Godlineſs, to build up our ſelves on our moſt holy faith. (for through ſlothfulneſs & negligence t • e houſe may elſe drop through) ſo will God be with us, love us, own and delight in us to dwell with and amongſt us: But then add we ſtill the ſecond way or means of keeping our ſelves in the love of God, which is alſo to be practiſed all along together with the former, and not after we have done with that, for that is never to be done with while here, but always to be practiſed, and ſo is this ſecond too: namely,

2. Praying in the Holy Ghoſt. Where we have to conſider:

1. The exerciſe it ſelf, & that is praying. 2. The way or manner of it, & that is, in the Holy Ghoſt.

In ſpeaking unto which let us inquire into and conſider: 1. What it is to pray. 2. What it is to pray in the Holy Ghoſt. 3. What is implied in the exhorting Believers ſo to pray. 4. How that conduces to the keeping themſelves in the love of God.

1. And firſt. To pray is more than to ſay or read or frame a prayer, for that may be as to the two former, an exerciſe of the tongue and lips, in which the heart may be altogether unexerciſed; yea, and it may be other mens deſires or needs that we ſay or read over and not our own. And as to the laſt expreſſion, the framing of a prayer it may be but an exerciſe of the brain & parts, not of the heart and Spirit of a man; yea, the Stage-Players have done all this in deriſion of prayer ſometime; whereas to pray is,

To exerciſe the heart in minding, uttering, or pouring out unto God through Jeſus Chriſt its needs and deſires, or the needs of and its deſires for others; let us view the particulars, and ſo,

1. Prayer is an exerciſe of the heart thence, When God ſaid, ſeek ye my face, my heart (ſays David) ſaid, thy face, Lord, will I ſeek Pſa. 27.9. and a man is ſaid in prayer to pour out his heart, as in Pſa. 62.8. Truſt in God at all times, ye people, pour out your hearts unto him: He is a refuge for •• , So 2 Sam. 7.17. David ſays, He found in his heart to pray this prayer to God. It is true, the heart may be exerciſed in reading or ſaying a prayer, ſo as to joyn in the words of it heartily, as what it ſees it needs and deſires be, and the exerciſe of the heart, ſo in reading or ſaying a prayer may be and is a praying: but whether men read or ſay, or frame and compoſe prayers by their parts, if their hearts be not engaged therein, but onely their lips and tongue or brains, its not a praying, there may be the carkaſs or form of a prayer, but the inſide of it is wanting, and its but a dead image. But when the heart is exerciſed, though there be nothing read or ſaid outwardly and audibly to the ear of man, yet it may be a right and fervent praying, as in the caſe of Hannah, 1 Sam. 1.13. who ſpake in her heart, and only her lips moved; the heart may do well enough in prayer without the voice of the lips and tongue, but they without it ſignifie nothing in Gods reckonings. Its a vain worſhip when men draw nigh to God with the lips, and honour him with the tongue, but the heart is removed far from him, Iſa. 29.17. It's an exerciſe of the heart, that's the firſt thing.

2. It's an exerciſe of the heart, in which the heart minds the needs of it ſelf or others; indeed this alone may be without praying, but yet praying cannot be without this in one branch of it, as it is for it ſelf, it mindes its own needs or wants, and as it is for others, it mindes their needs, either more generally, or in particular, for there can be no hearty deſire of ſupplies where there is no heart-minding of the needs to be ſupplied. The heart firſt gathers and takes into it ſelf by its conſideration or mindfulneſs, the needs to be ſupplied before it, can pour them out in expreſſing them to God, or deſiring ſupplies for them. And this is one thing in the preparation of the heart to pray to God, mentioned Pſal. 10.19. that God brings to minde, and makes it ſenſible and apprehenſive of the needs or wants of it ſelf or others, and helps it to conſider or lay them to heart: an inconſiderate heart can never be a good praying heart, thence alſo Solomon thus expreſſes himſelf, 2 Chron. 6.37. If they ſhall bethink themſelves — and turn and pray, &c. yea, thence alſo prayer is ſometime called a Meditation of the heart, as in Pſal. 5.1. Conſider my Meditation. That's the ſecond.

3. It's an exerciſe of the heart uttering and pouring out its needs, which it may doe either by the mouth and lips, alſo imployed, as, hear the prayer that proceeds not out of feigned lips, 17.1. and again, I cried unto him with my mouth, and he was extolled with my tongue. And, I cryed unto God with my voice unto God with my voice did I cry, &c. Pſal. 66.17. and 77.1. or it may be without the voice, as was noted above of Hannah, for the heart hath a ſecret ſpeech and cry too, audible to God, when yet men hear nothing thereof. But whether with audible voice or without, this pouring out or uttering the needs from or by the heart is eſſential to prayer; which therefore is called the pouring out of the heart, as Pſal. 62.8. before noted, and the pouring out of the Soul, 1 Sam. 1.15. or, of the complaint, Pſal. 142.2.

4. It is an uttering the needs and deſires of the heart, and that's it which moſt properly renders it prayer, the breathing forth deſires by way of petition, requeſt, or humble ſupplication for the ſupply of our needs. It is not only this I need or want which may be without prayer properly ſo called; But, Lord, give or grant me this, or that the need whereof I am ſenſible of, as in Solomons prayer for Wiſdome, 1 King. 3.7, 8. O Lord my God, Thou haſt made me thy ſervant King in ſtead of David my Father, and I am but a little Child, I know not how to go out or come in (there's the uttering his need, and then ver. 9.) Give therefore thy ſervant an underſtanding heart to judge thy people, &c. So in Pſal. 60.11. Give us help from trouble for vain is the help of man: yea, ſometimes the goodneſs of the thing may be more in the praying begetting deſires of it than ſimply the want of it, as he that askes a thing, that he hath taſted the ſweetneſs of more out of delight in it, than need of it, thence prayer is expreſt by asking, ſeeking, knocking, making known our requeſts, &c. as Matth. 7.7, 8. Philip. 4.6. It's an uttering or powring out deſires, that's the fourth thing.

5. It's an exerciſe of the heart pouring out its needs and deſires unto God, thats the praying here required, and to be ſpoken too; for though there may be prayers and petitions made to men, Kings, or Magiſtrates, or others, as in Dan. 6.7. a Decree was made againſt asking a petition of any God or man, except of King Darius for thirty days ſpace, and ſo we read of Jeremiahs preſenting his ſupplication to the King, Jerem. 37.20. and 38.26. yea, and there were prayers made by the Heathens to their Idols, as is ſaid Iſa. 44.17. He falleth down and worſhippeth it, and prayeth to it, and ſaith, Deliver me, for thou art my God • : yet theſe kinde of civil or Idolatrous prayers fall not under our conſideration as prayers to which the Scripture exhorteth us: much leſs under the name and notion of prayer, as when it ſaith, pray continually pray without ceaſing, watch unto prayer, or the like. Its a Divine exerciſe of the heart, breathing forth the deſires to God, the onely true God, as God hath ſaid, Call upon me in the time of trouble, Pſal. 50.14, 15. Let us goe and pray before the Lord, Zech. 8.21. He is the object to whom our prayers, deſires, or requeſts are to be made known, &c. as Philip. 4.6. make your requeſts known unto God, &c. It muſt be to God; thats the fifth particular.

6. Through Jeſus Chriſt, as the Mediator of God and men, the way of approach to God. It is not God as abſolutely in himſelf conſidered, and immediately lookt upon, that we are to direct our prayers to by our ſelves, but God as in Chriſt as he hath in him been reconciling the world to himſelf, not imputing their treſpaſſes; and as he hath prepared in him for us by his Death and Sacrifice forgiveneſs of ſins, and appointed him as the great High Prieſt to preſent our ſuits for us and render them acceptable to him, making interceſſion for thoſe that come unto God by him, Heb. 7.25. and 10.19, 20 21, 22▪ and 1 • 15. whence our prayers are to be in Chriſts Name, as in John 14 13, 14. and 16.23, 26. though this may be more properly referred to the manner of praying here required, the praying in the Holy Ghoſt.

Laſtly, I added the needs of or its deſires for others, to ſignifie that this praying required is not to be limited or confined to our ſelves and our own needs and wants, and deſires for our ſelves but extended to the praying for others alſo; here being no limitation of the ſubject to our ſelves in the Text, but it is only ſaid, praying in the Holy Ghoſt; and it is praying, as well when we pray for others as when we pray for our ſelves; whether it be for all men, as 1 Tim. 2.1. or for ſome ſorts of men onely, as for Kings and all in Authority, ver. 2. or for ſome particular Cities and people, as Abraham prayed for the Sodomites, or as Samuel prayed for Iſrael, as Moſes alſo and David and Solomon, and others did, Gen. 18.23. Exod. 32.11, 12, 13, 14. 1 Sam. 12.23. 2 Sam. 24.10, 17. or for ſome particular perſons, as Moſes prayed for Pharaoh Exod. 8.8, 9, 12, 29, 30. Elias for the widow of Sarephath and her child, 1 King. 17.20, 21. the Church for Peter, Act. 12.5. and the Churches for Paul, Rom. 15.30. Eph. 6.19. Col. 4.3. or for enemies, as Moſes for Pharaoh, and as Chriſt commands us in Mat. 5.44. or for brethren, the Saints and Churches, as Epheſ. 6.17. ſupplication for all Saints.

Such is prayer as more ſtrictly taken for Petition and requeſt unto God, and ſo as it is diſtinguiſhed from thanksgiving as oft they are diſtinctly mentiond, as pray without ceaſing, in every thing give thanks, 1 Theſ. 5.17, 18. So, by prayer and ſupplication with thanksgiving let your requeſts be made known to God, Philip. 4.6. And ſo diſtinctly taken, it includes ſupplications, prayers or petitions, and interceſſions, in 1 Tim. 2.1. Supplications, humble confeſſions of our ſins, and earneſt deprecations of wrath and judgments, prayers or petitions, requeſts for favours, bleſſings, and good things, interceſſions, interpoſings of our prayers for others, ſtanding between them and judgement and pleading humbly with God for them: as Moſes for Iſrael, Abraham for the Sodomites, &c. but when thanksgiving is not diſtinctly mentioned, the word (prayer) may include thankſgiving too, and ſo ſure the word (praying) here may include thankſgiving alſo; and in ſuch a large ſenſe of the word to pray may take in ſomewhat more than in the deſcription above given, namely, an exerciſe of the heart, or of the man ſpeaking unto God by way of requeſt and ſupplication, and by way of confeſſion or thankſgiving in behalf of himſelf or others; but this conſideration of thankſgiving in prayer may alſo be taken in under the manner of praying here expreſſed, viz. praying in the Holy Ghoſt, of which next. And ſo,

2. To pray in the Holy Ghoſt, or in the Holy Spirit (the Spirit of God and Chriſt, which is a Spirit of Holineſs dwelling and reſting fully on Chriſt, and from him and God in him breathed forth in and with the moſt holy faith unto the heart of the believer; or breathing forth, witneſſing and ſpeaking of, and glorifying Chriſt to the Soul, taking the things of him and ſhewing them thereto, and therewith guiding it into Chriſt and the truth of Chriſt, ſanctifying it to God, and framing it to his minde in all things) doth ſignifie,

1. To pray or utter our deſires and needs, or the needs of others in the light, direction or guidance of the Holy Spirit. Not as our own natural hearts, imaginations, or affections would lead, or as men by their wiſdom and will might ſuggeſt unto us, but as he, the Holy Ghoſt inſtructs us; and that both,

1. As to the things to be prayed for, not ſuch as the fleſh and the wiſdom and affections of it aff • ct and move after, or the Spirit of this world, ſuch as be riches, honours, pleaſures of the fleſh, fewel for our corruptions, evil to our enemies, &c. as the Gentiles ſeek after, and the carnal uncircumciſed hearts of men delight in, ſuch as Solomon requeſted not, 1 King 3. — But,

1. Such things as Gods Name and Glory are concerned in, or that conduce to, & are neceſſary for the manifeſting and magnifying thereof, that the Goſpel may have a free paſſage, the word of God run and be glorified, 2 Theſ. 3.1, that his way may be known upon the earth, and his ſaving health amongſt the Nations, Pſal. 67.1, 2, 3. and to that purpoſe, that God would ſend forth labourers into his harveſt, Matth. 9.38. and bleſs and proſper thoſe he ſends, giving them utterance ſo to ſpeak the word and myſtery of Chriſt as they ought; and deliverance from the hands of unreaſonable and wicked men, a Col. 4.3, 4. Eph. 6.18. 2 Theſſ. 3.1, 2. that he would bleſs and help his people, and make them bleſſings in the world Joh. 17. Pſa 67. and 28.10 and 132.8, 9. giving them boldneſs and courage, &c. Act. 4.29.

2. Such as the coming and Kingdom of Chriſt is and includes, as, Come Lord Jeſus, come quickly, Rev. 22.20. Thy Kingdom come, Matth. 6.10. Oh, that the ſalvation of Iſrael was come out of Sion, Pſal. 14.8. Remember the Children of Edom, O Lord, &c. Pſal. 137.7. and ſo for Babylons fall and ruine, &c. the haſtening of the day of God, performance of his promiſes, that the earth may be filled with the knowledge of the Lord, and his will be done in earth as it is in Heaven, Matth, 6.10, 11.

3. Such as the Kingdom of God and his righteouſneſs • now conſiſts in to be granted to us or others, as wiſdom and underſtanding in the knowledge of God and Chriſt, Prov. 2 1, 2, 3, 4. If thou cryeſt after knowledge and lifteſt up thy voice for underſtanding: Jam. 1.3. If any man want wiſdom let him ask it of God, &c. So the forgiveneſs of ſins, Forgive us our treſpaſſes, as we forgive them that treſpaſs againſt us, Matth. 6.12. Cleanſe me from my ſecret ſins, Pſal. 19.12. Deliver me from all my tranſgreſſions, and make me not a reproa • h to the fooliſh, Pſal 39.8, 9. The Spirit of God as a Spirit of wiſdom and revelation in the knowledge of Chriſt, the guide into all truth, the Comforter, ſtrengthner and ſanctifier of the Soul: as Luc. 11.13. Epheſ. 1.17, 18. John 14, 15, 16, 17. Epheſ. 3.16 &c. Mercy, Grace, and peace from God, and our Lord Jeſus Chriſt, 2 Cor. 1.2, 1 Tim. 1.2. and 2 Tim. 1.2. Pſal. 85 7▪ victory over, and deliverance from corruption, and from Sathan and his temptations, Pſal. 19.13. Keep back thy ſervant from preſumptuous ſins, &c. order my footſteps in thy word, and let no iniquity have dominion over me, Pſal. 119.133. Lead us not into temptation, but deliver us from evil, Matth. 6.13.

4. Such ſupplies for the neceſſities of this life, ſupport and help under, or freedom, and deliverance from the troubles of it, and from the plots and malice of wicked men in the world againſt us, as be neceſſary for us, for our ſubſiſtence while here continued, or for our ſerving and glorifying God, and uſefulneſs amongſt men, as Prov. 30.8. Feed me with food convenient for me, Matth. 6.11. Give us this day our dayly bread. O, deliver me not into the will of mine enemies, Pſal. 27.14. Deliver me, O Lord, from the evil man, and preſerve me from the wicked man which imagine michief in their hearts, &c. Pſal. 140.1, 2. Pray that your flight be not in the winter nor on the Sabbath-day, Matth: 24.20. and the like for others as for our ſelves, 2 Theſſ. 3.1, 2.

5. In particular wants, exerciſes and temptations for ſuch things as the Holy Spirit knows to be moſt profitable for us and others, and moſt agreeable with Gods will, in which we know not uſually what to pray for; but the Holy Spirit that God gives to his ſervants and worſhippers doth, and that helps their infirmities and makes interceſſion for them with groans that cannot be uttered, Rom. 8.26. and leads his people in ſuch caſes to pray according to Gods will; as Abraham for Iſhmaels life: O that Iſhmael might live before thee, Gen. 17.18, 20. Iſaac for children, Gen. 25.21. Elijah for the life of the widow of Sarephaths child be reſtored, 1 King. 17. and ſo Eliſha for the Shunamite, 2 King. 4, and many the like obvious in the Scriptures.

In a word, the Holy Ghoſt ſhews what things are agreeable to the will and holineſs of God, and conduces to the promoting his Glory, and our own and others good, and directs us to pray for them as they be wanting and bleſſe • God for them, as granted to us.

2. As to the manner of praying, both

1. As to the way of approaching to God, that it be not in our own righteouſneſs, name or goodneſs, as if we deſerved any mercy of him to our ſelves, or were worthy upon the account of our righteouſneſs to obtain any thing, but in the name and upon the account of Chriſt, and ſo through and by him, his Sacrifice and Prieſtly interceſſion for us; the new and living way to God, Heb. 10.19, 20. and ſo in Gods goodneſs, mercy, and righteouſneſs through him. So David praying to God goes not in his goodneſs but in Gods, Pſal. 5.7. As for me I will come into thy houſe, in the multitude of thy mercies, &c. and in Pſal. 25.6. According to thy mercy think thou upon me, for thy goodneſs-ſake, O Lord; and Daniel Chap. 9.17, 18. For the Lords ſake, and we do not preſent our ſupplications before thee for our own righteouſneſs, but for thy great mercies. So the Holy Spirit inſtructs and directs us to come unto God by Chriſt, as in Heb. 7.25. and in his Name to make our prayers and petitions, John 14.12, 13, 14. and 16.23, 27.

2. As to the expreſſions, not ſtudying quaint and elegant words and expreſſions as if God delighted in them, but to utter our needs and deſires in ſuch words and expreſſions as the Holy Spirit leading us to minde the greatneſs and goodneſs of God, the declarations of his • inde, and and will, & our own vileneſs, and meanneſs, and wants helps us with, as knowing it is the faith and fervencie of the heart, and the rightneſs of the frame of Spirit in our prayers that ſounds beſt in Gods eare: A braken or contrite heart, O God, thou wilt not deſpiſe. He that ſtudies quaint words to pleaſe men, prays rather to men for their applauſe, than to God for his Grace and bleſſing; and ſo it leads not to uſe vain repetitions, as placing holineſs, goodnes, or the acceptableneſs of our prayers in ſuch & ſo often reiterated expreſſions, or as thinking to be heard for or in our much ſpeaking, Mat. 6 7. though the Holy Spirit lets us ſee ſometime ground and need for praying longer, and ſometime ſhorter as our caſes may be, as Chriſt was in prayer all night ſometime, Luc. 6.12. before he choſe his Apoſtles, and yet ſometime was very ſhort, as when he raiſed up Lazarus, John 11.41.42.

3. As to the earneſtneſs in praying. The Holy Spirit leads to be chiefly earneſt for thoſe things that are of greateſt concernment, more earneſt for what tends to promote Gods Kingdom and righteouſneſs, and to his Glory, than for things in which our lib • rty, eaſe, health or the like are onely concerned, and to be moſt indifferent for thoſe things in which Gods Name, Kingdom, or Glory are leaſt concerned.

• . As to the incouragements and motives to pray. To pray in the Holy Ghoſt is to pray in the incouragements, motives, and motions which the Holy Spirit giveth. And they be ſuch as the Goſpel and Doctrine of Chriſt preſents unto us; as,

1. The gracious goodneſs of God teſtified towards us in Chriſt Jeſus, in whom he hath declared and manifeſted himſelf a lover of us, as his Creatures, as mankinde; yea, though ſinners, and while ſo, in that he was pleaſed to appoint and ſend him, even his onely begotten Son into the world for us, that we might live through him, even through him, as made and become the propitiation for our ſins, as in 1 John 4.9, 10. Having not ſpared his Son, but delivered him up to the Death for us all, the Holy Spirit incourages us thereupon to hope, and in that hope to expect that he will alſo with him freely give us all things, and in ſuch incouragement and upon ſuch ground moves us to ask of him what is needful and good for us, Rom. 8.26, 27, 28.

2. The compleatneſs of Chriſt as our Mediator and High Prieſt with God for obtaining Grace and mercy of him for us, and to that purpoſe making interceſſion: and of his Authority with God to diſpenſe and hand unto us (as well as of wiſdom to diſcern and ſee) whatever may be good and needful for us: Heb. 4.14. Having ſuch a great High Prieſt, Jeſus the Son of God paſſed into the Heavens for us, let us go boldly to the Throne of Grace, So Heb. 10.19 20, 21, 22 Seeing we have boldneſs or liberty to the Holy of Holies by the blood of Jeſus (that is, by ſuch a compleat, full, and perfect Sacrifice, as that he hath offered for us, ſuch as infinitely goeth beyond all the Sacrifices under the Law, as the foregoing part of that Chapter had largely ſhewed, ſuch as in which is perfection for the ſanctified for ever, ver. 14. plenteouſnes of Redemption forgivenes of ſins, and a powerful voice to ſpeak for our acceptance, Col. 1.14. Heb. 12.24.) by a new and living way which he hath conſecrated for us, through the vail his fleſh, and having an High Prieſt over the Houſe of God, ſuch a one namely as Chriſt is, who is holy, harmleſs, undefiled, ſeparated from ſinners, made higher than the Heavens, a Prieſt for ever after the order of Melchiſedeck, a King, and Prieſt, and that too the Son of God himſelf, conſecrated by an Oath for ever and ever, living to make interceſſion for us; in all which reſpects he is infinitely better and greater than the Prieſts under the Law, & abler to make us and our prayers acceptable to God, c. 7. as alſo having an High Prieſt ſo merciful to us, and ſo faithful both to God and us in all that concerns us, one that can be touched with the feeling of our infirmities, and can ſuccour thoſe that be tempted, becauſe he himſelf ſuffered and was tempted; as Chapter 2.17, 18. and 4.15. one that can pity and have compaſſion on thoſe that are ignorant and • ut of the way, Heb. 5.1, 2, 3. Let us therefore draw near with true (ſincere) hearts, in full aſſurance of faith, our hearts ſprinkled from an evil Conſcience, and our bodies waſhed with pure water. In theſe incouragements the Holy Ghoſt moves and incourages us to draw nigh and to pray to God; as alſo is ſhewed Rom. 8.34. in that Chriſt hath died for us, yea, rather is riſen again, who alſo is at Gods right hand, and maketh interceſſion for us.

3. The infinite power and alſufficiencie of God in Chriſt, and of Chriſt in God to hear, help, ſave and ſatisfie us, and to fulfil all our petitions that are according to his will, power belongs unto God, Pſal. 62.11, 12. therefore truſt in him at all times, ye people, pour out your hearts before him, he is a refuge for us: So in Job 5.8, 9. I would ſeek to God, to God would I commit my cauſe, who doth great things, &c. I am God Almighty, Gen. 17.1. this incouraged Chriſt in the days of his fleſh to pour out ſtrong cries and tears that his Father was able to ſave him, all things were poſſible to him, Heb 5.7, Mark 14.36. and this through the love he hath manifeſted in Chriſt, and the greatneſs, faithfulneſs and mercifulneſs of Chriſt as our High-Prieſt, and the infinite virtuouſneſs of his ſacrifice for us, for obtaining favour and acceptation for us with God is of great uſefulneſs to incourage us alſo, that he that ſo loves us, and with whom we have ſuch a Prieſt and Sacrifice to befriend us, is able to help and ſave us, as Pſal. 57.2. I will cry unto God moſt high, unto God that performeth all things for me: this incouragement the Holy Ghoſt propounded to and by Paul as a motive to pray to him. That the Father of our Lord Jeſus Chriſt, is be of whom all the family in Heaven and earth is named, and that in him are riches of Glory, and that he is able to doe exceeding abundantly above all we ask and think, Epheſ. 3.15, 16, 20. indeed, this without the other would be little incouragement, but rather terrifie us from him; but with and through it, it gives exceeding much incouragement, to conſider that he is able both in reſpect of wiſdom and knowledge to diſcern our wants, and in reſpect of Power and Authority to ſupply them.

4. His Covenant and promiſes made and confirmed in Chriſt for hearing and helping thoſe that come to him by Chriſt, and for perfecting all that concerns them, both as to ſalvation from evil, and ſatisfaction with good. Its his Covenant in Chriſt to write his Law in the heart, and to put his fear into them, and their iniquities and ſins to remember no more, &c. and ſo it is to hear their prayers, and to ſave them. So Pſal. 50.14, 15. Call upon me in the day of trouble and I will deliver thee and thou ſhalt glorifie me, Pſal. 91.14, 15. He ſhall call upon me, & I will be with him in trouble, I will deliver him and honor him; with long life will I ſatisfie him, & ſhew him my ſalvation, & ſo by our Saviour, Whatſoever ye ſhall ask the Father in my Name, I will give it you, John 16.23. Godlineſs hath the promiſe of this life and of that that is to come, 1 Tim. 4.8. to which add,

5. His infinite truth and faithfulneſs through Chriſt to keep his Covenant and mercy for ever; this incouragement is alſo propounded, and was often made uſe of by the ſervants of God: as the Apoſtle to move the Believer to draw nigh to God uſes this amongſt others: Faithful is he that promiſed, therefore let us hold faſt the profeſſion of our faith without wavering, which is done as wel by our perſevering in prayer and continuing to draw nigh to God, Heb. 10 23. this was made uſe of and pleaded by Nehemiah, c. 1.5. The great terrible God, that keepeth Covenant, and mercy for them that love him and obſerve his Commandments; & ſo by thoſe good Levites mentioned in Neh. 9▪ 4, 5. in Verſe 32. and by Daniel, Dan. 9.4. as alſo it is propounded as an incouragement to call upon God, and to ſeek him, and ſeek his face, Pſal. 105.1.4, 8. He hath remembred his Co • ont for ever, &c.

6. The Relations that they ſtand in to God and God to them, that the Holy Spirit alſo makes uſe of to encourage to pray, and to call upon God: So in Matth. 7.11. If ye that are evil, know how to give good gifts unto your children, how much more ſhall your heavenly Father give good things to them that ask him. So again in Luke 11.13. and this alſo the holy men of God have been encouraged by to pray to him: as Iſa. 63.16. Doubtleſs thou art our Father, though Abraham be ignorant of us, &c. Thou, O Lord, art our Father, our Redeemer, thy name is from everlaſting, &c. So Jer. 14.8. O the hope of Iſrael, the Saviour thereof in time of trouble, &c. 〈◊〉 very often David makes uſe of this encouragement, that God was his God, and his King, his Rock, Refuge, &c.

7. The often proofs they have had of his Goodneſs, and Power, and Mercy in former times: Call to mind (ſays the Apoſtle, amongſt other motives and encouragements to draw nigh to God, and to hold faſt the Profeſſion of the Faith) the farmer days, in which after ye were illuminated, ye endured a great fight of afflictions. And this is often made uſe of, and found as an encouragement to the ſervants of God in former times; as, Pſal. 4.1. O God of my righteouſneſs, hear when I call: Thou haſt ſet me at liberty when I was in diſtreſs, have mercy upon me, and hear my prayer▪ and in Pſal. 18 3. we have David reſolving to call upon the Lord, worthy to be praiſed; and aſſuring himſelf, that ſo he ſhould be delivered from his enemies: And ſee what encouraged him to that aſſured expectation, and ſo to that holy reſolution, Verſe 4 5, 6. The ſorrows of death compaſſed me, &c. In my diſtreſs I called upon the Lord, and cryed unto my God: he heard my voyce out of his Temple, &c. Like to which is that in Pſal. 116.1, 2. I love the Lord, becauſe he hath heard my voyce and my ſupplication: becauſe he hath inclined his ear unto me, therefore will I call upon him ſo long as I live.

8. The experience of Gods goodneſs and mercy to other in former or preſent ages, the cloud of witneſſes that have gone before us, and found God gracious to them in their crying to him; as in Pſal. 22.4, 5. Our fathers truſted in thee, they truſted in thee, and thou didſt deliver them: They cryed unto thee, and were delivered; they truſted in thee, and were not confounded. To that pu •• ſe alſo, the examples of Gods goodneſs to others are propounded by him, to move men to taſte and ſee by their truſting in, and calling upon God, how gracious God is, Pſal. 34.4, 5, 6. I ſought the Lord, and he heard me, and delivered me from all my fears; they looked unto him and were inlightned, and their faces were not aſhamed. This poor man cried and the Lord heard him, &c. Whatſoever things were written before-hand being written for our learning, that we through patience and comfort of the Scriptures might have hope, Rom. 15.4. God being one and ſo the ſame for us in & through his Son, as he was for and to any others before us; and there is no reſpect of perſons with him. He is rich to all that call upon him, Rom. 10.12.13.

Such the incouragements which the holy Ghoſt gives for praying & he that prays in the holy Ghoſt prays not in the incouragement of his own parts wiſdom, works, or the like; but in ſuch incouragements as theſe above-mentioned, as to ſuch purpoſe that fore-quoted from Dan. 9.18. is pertinent, We doe not preſent our Supplications before for our righteouſneſs, but for thy great mercies. So that in Pſal. 5.7. and 143.1, 2.

4. To pray in the holy Ghoſt is to pray in the operation of the holy Ghoſt, and ſo in ſuch a frame and temper of Spirit, as the holy Ghoſt, being minded and yielded up to in his teſtimony, frames the heart unto. And ſo,

1. Not in pride, as the Phariſee, deſpiſing his neighbour, and lif • ing up himſelf in Gods preſence.

2. Nor in ſelf-confidence, and reliance on a mans own righteouſneſs, as he alſo did, Luk. 18.10, 11.

3. Nor in wrath and anger, as the Diſciples, that would have called for fire from Heaven upon the Samaritan • that would not receive Chriſt, pretending Elias for a warrant to them therein, Luk. 9 54. for that was not in the holy Spirit of Chriſt, for all that pretence; for our Saviour tell • them, They knew not what manner of Spirit they were of, ver. 55.

4. Nor in vain-glory, as the Phariſees that prayed to be ſeen of men that they might have glory of them, Matth, 6.5, 6.

5. Nor in ambition, ſeeking great things to themſelves, and to be lifted up above their Brethren, as the two Sons of Zebedee and their Mother did; not knowing what they asked when they requeſted, that they might ſit the one at Chriſts right hand, and the other at his left in his Kingdom, Matth. 20, 20, 21, 22.

6. Nor in ſtrife and contention, as thoſe in Iſa. 58 2, 3. who faſted and prayed for ſtrife and debate, ver. 4.

7. Nor to eſtabliſh to themſelves a righteouſneſs in their praying, and ſo not ſubmitting to the righteouſneſs of God in Chriſt, as the Jews that had a zeal of God, and inſtantly ſerved God day and night, hoping by their works of that nature to attain the righteouſneſs of the Law, Act. 26 7. with Rom. 9.30, 31. and 10.2, 3.

8. Nor in Covetouſneſs, as they that howled upon their beds for corn and wine, Hoſ. 7.14.

9. Nor in a doubtful, diſtruſtful frame of Spirit, that is not fixed in Gods goodneſs and perſwaded of his truth, for ſuch a man is like the wave of the Sea toſſed to and fro, double-minded, and inconſtant in all his ways, and let not ſuch an one think to receive any thing at Gods hands, Jam. 1.6, 7. 1 Tim. 2.8.

10. Nor in an impatient unſubmmitted frame of Spirit to Gods Government, frowardly haſting out of affliction: ſuch as Jonah was in when he having propheſied the deſtruction of Niniveh, and God ſeeing their repentance ſpared it, he was exceedingly diſpleaſed and very angry, and prayed God to take away his life from him, Jonas 4.1, 2, 3.

11. Nor in a flat, cold, formal temper of Spirit, as they that draw nigh to God with their mouth, and honor him with the lips, but the heart is far away, Iſa. 29: 17. or the like: but,

1. In a believing frame of heart, minding and giving credit to Gods word and teſtimony, the Goſpel of Chriſt; and from the belief of that calling upon God; and in that ſenſe, prayer in the Holy Ghoſt is the prayer of Faith, Jam. 5.15. and prayer proceeding out of the belief of Gods ſayings, believing and not doubting about them, as Jam. 1.6. But let him ask in faith, nothing doubting, ſpeaking to God becauſe they believe his word, as in Pſal. 116.10. I believed, therefore have I ſpoken; which may have reference to ſpeaking by prayer aſwel as to ſpeaking by preaching or confeſſion thus David from a belief of Gods word to him by Nathan, found it in his heart to pray unto him that prayer, in 2 Sam. 7.18, 27. for the holy Ghoſt is a Spirit of Faith, as 2 Cor. 4.13. and therefore breaths faith into the heart where he hath the rule, and makes it breath in faith; yea, in a full aſſurance of faith, as believing verily the truth of God concerning Chriſt; yea, and Gods hearing and granting its petitions that he helps the Soul to breath forth, Heb. 10.22. Mark 11.24. 1 John 5. • 4, 15. and a cleaving, adhering frame of Spirit, cleaving to, and truſting in God for his hearing and helping it according to his will, and the Souls needs as reſolved and fixed to depend upon, truſt in and wait for God, as Mic. 7.7. I will look to the Lord, I will wait for the God of my ſalvation, my God will hear me; as Jacob of old, wreſtling with God, and reſolved not to leave him till he had bleſſed him, Gen. 32.26. So our Fathers truſted in thee, they truſted in thee and were delivered, they cried to thee and were delivered, they truſted in thee and were not confounded, Pſal. 22.4, 5. ſuch a frame of Spirit the holy Ghoſt leads to pray in a believing, truſting frame. And,

2. With a fervent deſire and frame of heart, the Holy Ghoſt is compared to fire. He ſat on the Apoſtles like cloven tongues of fire. Thence, Quench not the Spirit; and therefore when men pray in it, it puts heat and life into them, an earneſt deſire after thoſe things which it directs abſolutely to ſeek of God. Thence it is ſaid, The effectual (or operative) fervent prayer of a righteous man availeth much, Jam. 5.16. They that onely ſay over prayers, or pray luke-warmly, coldly and formally, pray not in the Holy Ghoſt; though this fervour of Spirit in prayer ſtands not in the loud ſpeaking and ſtraining the voice, or in much repetitions, but in the earneſtneſs of the Souls deſires and ardencie of affection to the things prayed for, begetting importunity in asking; like that of Jacob, in which was both faith and fervencie. I will not let thee go unleſs thou bleſs me, or that of the widow to the unjuſt Judge, and the Elect crying day and night unto God, Luc. 18.1, 7. or of the Syrophaenician woman that followed after Chriſt againſt all diſcouragements, till he granted her Petition, Matth. 15, 22, 28.

3. With love and charity, without wrath as well as without doubting, 1 Tim. 2.8. (the Holy Ghoſt being a Spirit of love, 2 Tim. 1.7. and diſcovering the love of God in Chriſt to us) and therefore not deſpiſing others (as the Phariſee the Publicane) in our Prayers, nor being quick to take notice of mens offences to ſeek revenge for them, or aggravate them to God againſt them, but making interceſſion for the paſſing of them by; & yet exerciſing goodneſs and mercy towards them to overcome their evils, and bring them to repent of them, as Chriſt did, even for his crucifiers, Luc. 23.34. and Stephen for his perſecutors, Act. 7.60. praying for them that hate us and deſpite •• lly uſe us, as our Saviour teaches in Matth. 5.44, 45. yet eſpecially exerciſing love in our prayers to thoſe that are beloved of God, and when other mens welfare cannot conſiſt with their ſafety and welfare, then praying for the peace of Jeruſalem with confuſion to their enemies; yea, preferring the welfare of the Church of God before our own private concernments; yea, and the good of the world, before any advantages of ours in the world.

4. In a holy pure heart and Spirit, breathing after holineſs, and after thoſe things conducing thereto, rather than what conduces to the eaſe and liberty of the fleſh, not making proviſion for that in our prayers, to fulfil the luſts thereof, nor ſeeking any where, or in dependance on any thing, but only God and Chriſt, making him and his Glory the end of what we ask, all which may be included in that phraſe, Heb. 10.22. Let us draw nigh with a true heart (not double or guileful in the object of our truſt, or running out from the deſigns of God and Chriſt, and what may conduce to his Glory and praiſe, nor with a heart ſet toward or for ſomething beſides God & Chriſt, ſo as to be ſet in competition with him. The Spirit of God is the Holy Ghoſt, an Holy breath in and from God, diſcovering in the Goſpel Gods perfect hatred and abhorrencie of ſin, and therefore breaths after and for God, and what may be for Gods Glory, and in an holy, pure, and chaſte diſpoſition of heart.

5. In an humble & lowly frame of ſpirit, for the ſpirit of God is not proud nor lofty, nor loves pride & haughtineſs. Its one of the ſeven things that are an abomination to God. Prov. 6 17. and 16.7. He reſiſts the proud, but gives Grace to the humble, Pro. 3.32. therefore a proud haughty heart or frame of Spirit is not of him, and they that pray therein, vaunting themſelves of their excellencies, pray not in the holy Ghoſt. The holy Ghoſt in glorifying Chriſt, & ſetting forth to us, his great love towards us, diſcovers the great humility of Chriſt; yea, and of God in Chriſt to humble himſelf, to take notice of the things in Heaven and in earth, to raiſe up the poor from the duſt, and the needy from the dung-hill, to ſet them on the Throne with Princes, Pſal. 113.5, 6, 7, 8. eſpecially as manifeſted in the perſon of Chriſt who being in the form of God, thought it not robbery to be equal with God, but emptied himſelf, humbled himſelf, and made himſelf of no reputation, but took upon him the forme of a ſervant, and was made in the likeneſs of man, and being found in faſhion as a man humbled himſelf to the death, the death of the Croſs, in which he alſo diſcovered the great cauſe we have to be humbled, low and little in our own eyes, for in teſtifying the love of Chriſt to us, that he died for all, he teſtifies alſo of us all, that we were dead, dead at Law, and ſuch as deſerved to have died, and were thereto condemned: ſo that had not Chriſt died for us, we ſhould have periſhed. Our miſery was ſuch, that no leſſer price could ranſome us therefrom, no leſſer Sacrifice could make an expiation for us. He that prays in the mindefulneſs & ſenſe of theſe things will be abaſed and laid low in the preſence of God, as knowing not only the great diſproportion between God and him as his creature, duſt & aſhes (as Abraham had the ſenſe of that with him in his ſpeaking to God when he ſaid, Behold, now I have taken upon me to ſpeak to the Lord who am but duſt & aſhes, Gen. 18.27.) but alſo the wretchednes and ſinfulneſs of our natures, and that what we are or have that is good, we are and have it only and wholly of his Grace. In us in our fleſh, there dwells no good thing; nothing worthy of Gods acceptance; yea, that all our righteouſneſſes are but as filthy rags, Iſa. 64.6. And ſo he that prays in the Holy Ghoſt prays in all lowlineſs of minde, and ſuch reverence of the outward man as becomes God's height and goodneſs, and his own vileneſs, confeſſing his own ſins and ſinfulneſs, though yet with confidence in Gods mercy through Chriſt Jeſus, as above.

6. Yea, He that prays in the Holy Ghoſt prays in an acknowledgment of the Grace and goodneſs of God towards mankinde and towards himſelf in particular with thankfulneſs; and ſo joyns thankſgiving for his mercies and benefits with his prayers and Petitions for further mercies that he wants; and doth not ſo pore upon his wants and troubles, and deſire freedom from them, as to ſet nothing by all Gods benefits before conferred. So the Apoſtles, as was alſo noted above, exhort to joyn thanksgiving with our prayers, as moſt clear to that purpoſe is that in Philip. 4 6, 7. In nothing be careful, but in all things by prayer and ſupplications with thanksgiving let your requeſts be made known to God. An unthankful, murmuring complaining temper, is not of the Holy Ghoſt.

7. In a ſubmiſſive frame of Spirit (which alſo alſo is a fruit of humility before ſpoken of) in which though the heart be filled with earneſtneſs and confidence in God for what he ſees needful and good for it ſelf and others, yet it reſignes it ſelf to Gods will as for time and way; yea, and in things not abſolutely needful for Gods granting or withholding them, even as Chriſt though earneſt in praying that the Cup might paſs from him, yet ſubmitted his will to his Fathers, Father if it be poſſible, let this cup paſs from me, yet not my will, but thy will be done, Matth. 26, 39. to which we may alſo refers a patient tarrying the Lords leaſure, and not making haſte or turning away from God, or ceaſing to pray to him, if we have not preſently granted the thing that we ask. For as the Spirit of God is a ſpirit of Faith, ſo alſo of patient waiting, that being a fruit of faith. He that believeth maketh not haſte, Iſa. 28.16. Such is the praying in the holy Ghoſt, not to mention any other particulars. And that's the ſecond thing inquired.

3. The third is; what is implied in exhorting believers ſo to pray. And that is divers things, as,

1. That believers are not able or ſufficient of themſelves, as of themſelves to keep themſelves in the love of God, or to that purpoſe to edifie or build up themſelves on their moſt holy faith. They need the help and furtherance of God and his Grace thereunto. In all their minding his Grace, exerciſe of their gifts, walking in Charity, &c. they need to look to God for direction and guidance and for his ſtrength and aſſiſtance they need him to build them up in their building up themſelves, and to keep watch over them, in all keeping themſelves and watching over themſelves and one another. Except the Lord build the houſe (in this ſenſe too) they labour but in vain, that build it. And except the Lord watch over the City, the watchman watcheth but in vain, Pſal. 127.1, 2. their ſtrength being ſo ſmall, and their enemies ſo many and ſo great.

2. That there is ſufficient Grace in God and Chriſt for their helpfulneſs therein, and that alſo communicable to them by him: by which they may be built up and ſo be kept in his love, all the oppoſitions from without them or from within them, notwithſtanding. If they had ſufficiencie in and of themſelves, or in what they have already received, then need they not cry unto God continually for more from him; or if there were none in him for them, to be afforded to them, than no ground or incouragement for their crying to him, however much they might want, but in willing them to pray in their building up themſelves both are implied, we need like the builders of the wall in Nehemiahs time to fight with one hand and to build with the other, and the former by praying to, and calling upon God; for ſo ſhall we be ſaved from our enemies, Pſal. 18.3. for we are not led to pray to a God that cannot ſave, but to him who is mighty in power, able to ſave us, one that can perform all things for us as being Almighty, able to doe all things,, and hath made ready in Chriſt all ſupplies of Grace and Bleſſing for us: all things are ready that may conduce unto our protection and preſervation in his Grace, and the edifying our ſelves in our moſt holy faith, as well as for bringing us at firſt thereunto.

3. That yet God will be ſought unto and depended on for the ſupplies of his Grace to us: he will have us in that way exerciſe our faith in him, in calling upon him, though he could give us without our asking, and doth give us and doe much for us before we ask, to move and incourage us to look to him and ask of him for more; yet he will have us accuſtome our ſelves in that exerciſe of prayer to him; to that purpoſe are many paſſages in Scripture, as, Call upon me in the time of trouble, and I will deliver thee, and thou ſhalt glorifie me, Pſal. 50.15. ſo in Jer. 33.3. Call unto me and I will anſwer thee, and ſhew thee great and mighty things which thou knoweſt not, Ezek. 36: 37. God having promiſed to do great things for Iſrael, yet ſays, For this he will yet be inquired of by them. And our Saviour bids ask, ſeek, knock, and ſo they ſhould receive, find, and have it opened to them, Matth. 7.7, 8. And this God will have his people do:

1. That they might therein exerciſe and ſhew forth their faith in him, and dependance on him for his Grace, while they goe to him for all things, as a child to his Father, or as a wife to her Husband. Therefore it is noted in Scripture as a fruit and conſequent of faith, with the heart man believeth unto righteouſneſs, and then with the mouth confeſſion is made to Salvation, for whoſoever calleth upon the Name of the Lord ſhall be ſaved, Rom. 10.10, 11, 12, 13.

2. That they may have more acquaintance and intercourſe with God, and not live as ſtrangers from him, but by calling often upon him, and receiving anſwers of Grace from him, have a holy familiarity and communion with him; as perſons dayly reſorting to the Court and ſpeaking to the King, and preſenting Petitions to him, and receiving anſwers from him, thereby get more knowledge of him, and acquaintance with him; and ſo are fitted the better for going out and publiſhing to others the manner of his entertainment of mens ſuits, and the vertues and goodneſs they diſcern in him. Children that ſcarce ever come and ſpeak to their Father grow ſtrange to him; and ſo do men that make little uſe of this priviledge of coming nigh unto God; whereas ſuch as come dayly to him to ask favours of him gather good acquaintance and proof of his love and faithfulneſs to them; David implies this, in ſaying, Oh, taſte and ſee that the Lord is good, Pſal. 34.8. and Eliphaz in ſaying to Job, Acquaint (or accuſtome) thy ſelf now with God, Job. 22.21.

3. To keep them in a more reverend awe of him, leſt they ſhould offend him, and ſo put a barr againſt their own petitions to him; for as Children that have often occaſion to come before their Parents will be more careful of dirtying or ſoyling their cloathes, or tearing and renting them, or of doing any thing unbecoming them, if they know their parents cannot like to ſee them in ſuch a caſe; whereas they that ſeldome come into then ſight, grow more looſe and careleſs, dirtied and torn, &c. even ſo God foreſees that if we did not come often to him we would be little careful of our converſation before him; whereas ſeeing we call upon the Father, who without reſpect of perſons judgeth every man righteouſly according to his works, therefore it behoves us to paſs the time of our ſojourning here in fear, and take heed that we regard not iniquity in our hearts, becauſe that wil provoke God to hide himſelf from us, & not hear our prayers. That he might make us therefore ſtand in awe of him, and be perfect with him, he makes us to be often waiting upon him in his preſence and begging at his door for Grace and Mercy to help us in our needs, 1 Pet. 1.17. Pſal. 66.18.

4. To give us more experience of his care over us, and notice taking of us, and ſo of his love to us, in that he hears our prayers and helps us. Did we not pray unto him we ſhould not have that experience, that his eyes are open upon us, and his eares attentive to our prayers, we ſhould look upon mercies as proceeding from ſome other cauſes, & be more obnoxious to atheiſtical principles; whereas the experience of his nighneſs to us gives us a more full proof of his care over us, and ſo of his being, power, goodneſs, &c.

5. To incite us to a more love and thankfulneſs to him, as we have more acquaintance and familiarity with him, and experience of his kindneſs to us; and ſo alſo to forgive and doe good to one another: as knowing that we do often need and receive forgiveneſs from him, and manifold benefits and favours upon our asking; yea, ofttimes above what we either ask or think.

6. To provoke us to more humble and lowly demeanour of our ſelves before him and towards one another, while we are always as beggars, acknowledging our own wants and weakneſſes, and inſufficiencie of our ſelves, and our dependance for all good things upon him, and have often experience of the diſtempers of our own hearts & occaſion of confeſſing and bewailing them that we might not bear up our ſelves as Lords, that need to be beholding to God in nothing.

7. That we might have more proof and experience of the vertuouſneſs of Chriſts Sacrifice and Mediation for us in making our prayers acceptable, and procuring Grace and bleſſing for us, and gracious anſwers to us; for theſe and the like reaſons God will be ſought unto by us; which was the third thing implied in that phraſe.

4. Here is alſo further implied and ſignified to us, that of and by our ſelves, though we have need to pray to God continually, yet we know not how to pray as we ought, but are apt to offend and goe wrong therein, to vent forth our paſſions, or our corrupt and carnal deſires and affections, ambition, pride, revenge, covetouſneſs, diſtruſtfulneſs, murmurings, or the like, and therefore need the directions and helpfulneſs of another, wiſer and holier than our ſelves, even the Holy Ghoſt, the breath and Spirit of God, to infuſe light and truth into us, and direct and guide us thereby, and frame our hearts aright therein, that we may pray acceptably to God by Jeſus Chriſt our Lord, and no • looſe our labour in praying, or procure a curſe to our ſelves in ſtead of a bleſſing.

5. That God hath not left us, nor doth leave us unto our own wiſdom, parts and abilities to guide us in our prayers, and frame our prayers and deſires for us; nor yet leave us to preſcribed formes, and external directions and impoſitions of others to ſupply our weakneſſes and inabilities to pray, but gives his holy Spirit to thoſe that believe in him and obey him, to help them in their prayers to him, that they may offer up ſpiritual Sacrifices in him acceptable to God by Jeſus Chriſt, Act. 5.31, 32. Joh. 7.37, 38. Rom. 8.26, 27. 1 Pet. 2.5. which Holy Spirit being in and with God in Chriſt and proceeding thence is acquainted with the minde of God, Rom. 8 26, 27. 1 Cor. 2.10. and diſcovers to the believer what the minde and will of God is in thoſe things that concern him to pray for; ſo far at leaſt as to direct to pray acceptably thereabout to him, he being a Spirit of wiſdom and Revelation in the knowledge of Chriſt, Epheſ. 1.17, 18. and frames the heart according to the minde and will of God in praying, and begets longing deſires and groans that cannot be uttered in them. So that he that hath bleſſings to beſtow on us, and hath revealed it to be his mind that we ſhould ſeek them of him, and hath opened a way for us in and by his Son for approaching to him, and pouring out our hearts before him, pitying our ignorances and inabilities, hath provided, promiſed, and faithfully affords his own holy Spirit in the teachings, operations, and efficacie of it, to inable us to pray to him in that way, and for thoſe things that he hath prepared for us, and ſet before us: and for ſuch ſpiritual Sacrifices or prayers, Chriſt is appointed alſo the High-Prieſt to take away the iniquities that cleave to them, as there is in them any thing of our ignorance, error, and miſtake, and to make them acceptable to him, 1 Pet. 2.5.

6. That God having done all this for us, and affording ſuch help to us as is ſuitable to his holineſs, and our needs requires of us, not to neglect this his Grace, not to worſhip in the oldneſs of the Letter, in form and faſhion, and outſide onely, or in our own wit, parts, and wills, &c. but in Spirit and truth in all things, watching unto and in prayer, that we pray in and according to the light and direction that he gives us in the Goſpel, asking onely ſuch things, and in ſuch way and manner as the Goſpel inſtructs us; and in ſuch a frame of Spirit as the Holy Ghoſt therein begets and nouriſhes in us in attending to the Grace of Chriſt as therein ſet before us, and keeping that (which is the miniſtration of the holy Spirit, the very air as it were in which it breaths) in our hearts and mindes to direct and lead us. They therefore do evilly that neglect the Goſpel and the holy Ghoſt, as breathing therethrough in us, and take up other ways and helps in ſtead thereof, and eſpecially ſuch as would tie up men to other helps, as forms and impoſitions of words & frames; as if God gave not his holy Spirit now to help his ſervants. And it may be obſerved that ſince the giving of the holy Spirit to thoſe that believe in Chriſt, we finde no formes of prayer invented, propoſed, or impoſed by Chriſt or his Apoſtles upon men as there were before he was given ſo to them, and received by them. Though in caſe of the ignorance and inſufficiencie of the Miniſtry (which yet the Biſhops ought not to ſuffer, but provide and put in ſuch as are ſufficient and well qualified according to thoſe rules in 1 Tim. 3. and Tit. 1) or to prevent mens diſorderly prayings that ſome good and unexceptionable forms may be preſcribed for publike Aſſemblies. I do not utterly deny that in Matth. 6. • . upon ſome ſuch accounts it may ſeem that Chriſt preſcribed.

7. That poſſibly men may, yea, believers alſo, and too often doe, neglect the help of the Holy Spirit, yea, and may too often neglect prayer it ſelf, reſtraining prayer before God, and not pouring out their hearts therein to him; but ſeek by other means to defend and keep themſelves, againſt the aſſaults of enemies, and that if they do pray, yet they may not pray in the holy Ghoſt, in what light and inſtruction he gives them in and by the Doctrine of Chriſt, and in his operations therethrough in their hearts: and ſo in ſuch faith, love, charity, humility, reſignation of themſelves to the will of God, earneſtneſs and for vencie as becomes them, and as the Grace of God and his Goſpel inſtructs to; and his holy Spirit therethrough believed and minded, uſes to work in men, and frame their hearts to, but may poſſibly, as too often they doe, reſt in ſome forms, or if not ſo, yet pray in their own ſelfiſh, ignorant, carnal ſpirit, asking thoſe things that ſuite their wills and humours and luſts, their own advancement, glory, eaſe, &c, and not thoſe things that tend to the glory of Chriſt and furtherance of his Name, praiſe and Kingdom in the world, and in ſuch an evil, ſelfiſh; peeviſh, uncharitable, proud, paſſionate diſtemper of ſpirit, as the wiſdom or will of the fleſh begets or produces in men; and not in ſuch a frame and efficacie as is of Gods ſpirit, which kinde of praying is diſpleaſing to God, who being a Spirit, will be worſhipped by men in ſpirit and truth, and cannot accept or like of that that is not of his holy ſpirit; and therefore alſo is unprofitable to men and tends not to build them up in the moſt holy faith: whence need for exhorting believers, and for believers to accept the exhortation, both to pray, and to ſee that they doe it aright, not in any ſpiritleſs, formal way, or in any carnal and unholy Spirit, but in the holy Ghoſt.

8. That this praying in the holy Ghoſt is a good means to edifie the believers in their moſt moſt holy Faith, and ſo for keeping them in the love of God; for therefore this clauſe is joyned with them, and joyned with them in ſuch a manner of ſpeaking, as clearly denotes and implies it to be a means to them. For in ſaying, Building up your ſelves on your moſt holy Faith, praying in the Holy Ghoſt, he ſhews, that the building up themſelves on their moſt holy faith would not goe well on, if truſting to their own power and skill, therein they ſhould neglect Gods help, or neglect to pray and call upon God for it in ſuch a way as he might accept them, and ſend them help. Therefore they were to doe that with the former action as a means to it, and then in coupling the counſel to both thoſe, and that abſolutely by a Verb or word of command or counſel, Keep your ſelves in the love of God; and mentioning both of thoſe by a Participle, as having reference to ſome further end, namely, that expreſſed in that following counſel: he implies, that they be both of them means to that great end; or that ſuch a building themſelves on their moſt holy Faith, as is exerciſed with praying in the Holy Ghoſt, will much conduce to, or is the means to preſerve and keep themſelves in the love of God: Which leads us to the next enquiry, namely,

4. How the praying in the Holy Ghoſt conduces to the keeping our ſelves in the love of God. To which it is to be minded (as was noted above) that the love or peculiar favour of God, and his bleſſing, is fixed upon the foundation, or moſt holy faith in the firſt place. It firſtly faſtens upon, and imbraces Chriſt his beloved delightful one, who is the great ſubject of the Goſpel Doctrine, and for his ſake it is, upon or with that Doctrine alſo, as it ſets forth and contains his name, and is the means to glorifie him to men, and to draw in men to him, ſo as his eye and heart is thereupon as a moſt holy thing to him, the ſlighters of which he will ſlight and puniſh with more intolerable judgements than thoſe upon Sodom and Gomorrah; as in Matth. 10.15. and thoſe that receive and embrace, that are imbraced and beloved of him, ſo as to be rewarded with life everlaſting, John 5.24. He that heareth my words (which he gave to his Apoſtles, and they preached in his name) and believeth on him that ſent me, hath everlaſting life, &c. and Mark 16.16. He that believeth, and is baptized (namely into Chriſt) ſhall be ſaved, &c. Thence it follows that that which furthers mens being edified and built up on that moſt holy faith, doth alſo further their being and abiding in that love and favour of God which he bears toward thoſe that are thereupon for the ſake thereof. And ſo praying in the Holy Ghoſt, conduces to the keeping men in the love of God, as it is a means to keep them on their moſt holy Faith: And a means thereto it is, both,

1. As there is no praying in the Holy Ghoſt, but by and from the moſt holy Faith, Jeſus Chriſt, and the Doctrine • of him taken heed unto, and minded by men: Praying in the H. Gh. then, argues a being on the moſt holy Faith, and exerciſes men to it, even to the holding to, and minding of it; becauſe the Holy Spirit is not otherwiſe to be met with to breath in us, and frame our hearts to ſpiritual and right deſires and prayers, but on that moſt holy Faith; for the Holy Spirit is onely that way miniſtred, namely, By the hearing of Faith, and not by the works of the Law, much leſs by any inventions and works in obedience to other Laws, or in any lawleſs courſes, Gal 33.3. The Holy Spirit dwells and reſts upon Chriſt, and is ſent forth in his name unto men, Iſa. 42.1. & 6 • .1. & 11.12. John 14.26. and that to witneſs to Chriſt, lead them to, and unite them with him, John 15.26. & 16.13, 14. 1 Cor. 6. • 7. for he is ſo dwelling in Chriſt, as not to be ſeparated from him, and therefore all that he dwells in, muſt be one with Chriſt alſo; for it is by vertue of Chriſt, and in union with him, that he that dwells and reſts on Chriſt, the head dwells in them as his members alſo. And it is in the Name and Doctrine of Chriſt, as Chriſt is therein named and ſet forth, that the Holy Spirit breathes unto and in men therein, and makes it a Miniſtration of Spirit, or a means of conveying the light, power, preſence and influence of the Spirit; which is therefore no further abiding in men, and leading and framing them, than that Word and Doctrine of Chriſt in which he is miniſtred, and Chriſt as held forth therein, is received by, and abides in men, and they in them. Whence that in 2 John 9. Whoſo tranſgreſſeth, and abideth not in the doctrine of Chriſt, hath not God (to wit, by his Holy Spirit in and with them; for ſo God dwells in Believers, namely by his Spirit, as in Epheſ. 2.21.) Whoſo abideth in the doctrine of Chriſt, hath both the Father and the Son; namely, in and by the influence and preſence of the Spirit of both in and with them, as well as in other conſiderations for them. So then he that prayeth in the Holy Ghoſt, being on the moſt holy Faith, and ſo in Chriſt, in whom and for whoſe ſake God ſo loveth and favoureth men, as we have ſhewed, muſt needs be in the love of God, and the praying in the Holy Ghoſt, a means to keep men in the love of God, becauſe it is a way to keep men in Chriſt, and a fruit of their keeping in him.

2. Again, it muſt needs be a means to preſerve Believers in the love of God, as it is a means to obtain further grace from God, for more building up themſelves on their moſt holy Faith, where the love of God runs, and is certainly enjoyed; for what men ask of God, believing in Chriſt, and in the name of Chriſt, as the Holy Spirit inſtructs and moves them, they do ſurely receive it of God; as Chriſt hath promiſed, ſaying, Whatſoever ye ask the Father in my name, I will do it, that the Father may be glorified in the Son. If ye ſhall ask any thing in my name, I will do it, John 14.13, 14. and again, If ye abide in me, and my words abide in you, ask what ye will, it ſhall be done to you, John 15.7. and again, Verily, verily, I ſay unto you, whatſoever ye ask the Father in my name, he will give it you. Ask and ye ſhall receive, that your joy may be full, John 16.23, 24. And thus the Apoſtle Paul implies of the prayers of the faithful, put forth in the Spirit of God, when he ſpeaking of the Spirit it ſelf making Interceſſion for us, with groanings which cannot be uttered, adds, And he that ſearcheth the hearts knoweth (which may ſignifie alſo, approveth) what is the mind of the Spirit, becauſe he maketh Interceſſion for us, according to the will of God, Rom. 8.26, 27. Now this is one main thing that the Holy Spirit inſtructs and leads ſuch as be led by him in their prayers, to deſire and pray for, That they may be more confirmed, rooted and built up on their moſt holy Faith, and • o be preſerved in the Grace of Chriſt, and love of God; and that ſuch Spiritual mercies and bleſſings may be extended to them, as may further them therein. So that the praying in the Holy Ghoſt, as it ſprings from the being on the moſt holy Faith, or rather from that faith abiding i • us, and exerciſing the heart thereto, wherein the love of God is certainly enjoyed: So it alſo obtains of God, through Chriſt, a further rootedneſs, therein, and growing up thereon, and ſo by conſequence, an abiding in, yea, an encreaſe of this grace and favour of God upon them.

3. Thereby alſo is obtained of God, through Chriſt, power and grace to withſtand the aſſaults of Satan, and deceits of all his Inſtruments and Engines imployed by him to draw men out of the moſt holy Faith, and ſo out from the grace and love of God toward them; and therefore (as we ſee before) this praying with all prayer and ſupplication in the Spirit, is mentioned as the laſt piece of the whole Armour commended to us by the Apoſtle, as of main uſe or force to preſerve us in the evil day or time of temptation, from being overcome of Satan, and turned aſide from the truth of Chriſt, and love of God, Epheſ. 6.18. according to that of David in Pſal. 18.3. I will call upon the Lord who is worthy to be praiſed, ſo ſhall I be ſaved from mine enemies: and the practices and experiences of the ſervants of God, often mentioned in the Scriptures, as Pſal. 22.4, 5, 24. & 34.3, 4, 5. for the effectual fervent prayer of a righteous man avails much with God (the God that hath ſtiled himſelf, a God hearing prayers) both for himſelf and others. Let no man therefore (as alſo Bernard ſaith) deſpiſe prayer; for if it be in faith and in the Holy Ghoſt, it is heard and recorded in heaven as ſoon, as (if not before) it proceed out of thy mouth here. And one of theſe two things (ſaith he) we may aſſuredly expect, namely, either •• at God will give us what we we ask, or what he knows to be better for us, and more profitable than what we ask.

Ʋſe. What we have conſidered about theſe means of keeping our ſelves in the love of God; viz. The building up our ſelves on the moſt holy faith, and praying in the Holy Ghoſt, might be diverſly uſeful. I ſhall onely hint at ſome uſes of it.

1. It may reprove and tax the too great ſloathfulneſs and negligence found with us, and many Believers in every place, in not minding to build up our ſelves on our moſt holy faith; and to that purpoſe, to exerciſe our ſelves to the mindfulneſs of that faith, and oft ſpeaking one to another, and thinking on the Name and Doctrine of God, exhorting and furthering the faith of one another therein, and conformity thereto: There is too much minding other things mean time in us, the preſent world, our own names, honors, eaſe, luſts, wills, &c. and too great aptneſs to let thoſe things, as noxious roots ſpring up and • hoak the good ſeed in us, ſo as that it brings not forth in us fruit to perfection. Thence a too great aptneſs to forſake the aſſembly of our ſelves, unto ſuch purpoſes as to exhort and edifie our ſelves; a fault reproved, Heb. 10.25. as alſo the abuſe of ſuch liberties to aſſemble together to edifie our ſelves, which is too general or common; when Believers coming together, come not for the better, and for edification, or do not ſo improve their aſſemblings, but rather for hearing and telling news, if not (which is worſe) for contention and ſtrife, and what tends to deſtruction: A fault reproved, 1 Cor. 11.17, 18.

2. In not ſtirring up our ſelves to call upon God • and be much in prayer to him, both in private for our ſelves and others, and publickly or altogether, as was practiſed by the Apoſtles and Believers, Acts 1.13, 14. & 2.41 & 6.4. & 12.5, 12. & 13.2. There is too great an hanging down of the hands every where among Believers, inſtead of a diligent lifting up pure hands, in the name of the Lord, without wrath and doubting, as we are exhorted, 1 Tim. 2 8. a fault reproved, Iſa. 64.7. There is none that calleth upon thy name, or that ſtirreth up himſelf to take hold on thee; and bewailed by Daniel, Chap 9.13. All this evil is come upon us (as we may ſee and ſay much evil is come upon us) yet made we not our prayer before the Lord our God, that we might turn from our iniquities and underſtand the truth: Too great a fault in reſtraining prayer are we guilty of, and that alſo much hinders our edification and profiting in the moſt holy faith, and deprives of much experience of the love of God, and lays us open to vanity, and many aſſaults and ſnares of ſin and Satan, to the procuring wrath and diſpleaſure from God upon us.

3. It may alſo reprove and fault the formality and faultineſs of our prayings and exerciſes of our ſelves in our aſſemblings together (as praying here may be put for all exerciſes of ſeeking the Lord, as praying and ſeeking him be put together, Zech. 8.21 22.) that we pray ſo much in our own ſpirits, and ſo little in the Holy Spirit; ſo much with an unholy frame and temper of ſpirit, as holding faſt iniquity, corruption and deceit, and refuſing to return from it, taking the name of God in vain, or ſeeking periſhing meat to our ſelves in our pretenſions to follow after Chriſt; as ſeeking therein a name and honor, or followers to our ſelves, or the colouring over our love of vanity with an appearance of piety, or thinking to bribe Gods juſtice and our own conſciences, for our luſts and iniquities, by multiplying prayers and profeſſions, or praying out of ſtrife, vain-glory, hypocriſie, wrath, or the like: which are not prayings in the Holy Ghoſt, but far of another nature; ſuch prayings be often reproved in the Scripture; as Iſa. 1.12, 15. Matth. 6.5 6. James 4 3.

4. It may reprove alſo thoſe high thoughts and conceits we are apt to have of our ſelves, caſes, conditions, attainments, &c. as if we were rich, and full, and needed nothing more, either as to the building us up on our moſt holy faith, or as to experiments of Gods love and favour to us: which is a great cauſe of that ſloathfulneſs in building up our ſelves, and in praying before reproved: Laodicea's conceits of her ſelf, was the cauſe of her lukewarmneſs, and not looking out to Chriſt, and buying gold and white rayment of him: The full ſoul loaths the honey comb, a conceit of ſufficiency of attainment, or to attain what is wanting without our own care and diligence, makes us negligent in ſeeking to grow, or in looking to God in his Holy Spirit for what may make us grow and further build us up. High conceits of our ſelves uſually produce ſloathfulneſs, and ſloathfulneſs caſts into a deep ſleep, and then the building may ſoon decay, and through idleneſs of the hands, the houſe may drop thorow, as Rev. 3.14, 15, 16. Prov. 19.15. Eccleſ. 10.18. Again,

5. It reproves the inſtability in the faith of the Goſpel too much, and too often found amongſt the Profeſſors thereof, and an aptneſs thence to be building beſides the holy faith; which is indeed, with the fooliſh woman, to pull down the houſe inſtead of building it, Prov. 14.1. And ſo the itching ear after new matters of faith, beſides, and ſwarving from the Apoſtles Doctrine, a fault propheſied of and reproved in 2 Tim. 4.3, 4. and admoniſhed of in Heb. 13.7, 8, 9. as if we did not judge the Doctrine of Chriſt moſt holy, and therefore ſeek holineſs and perfection ſome other ways, as Gal. 3.2, 3. Iſa. 66.17.

6. It reproves thoſe alſo that prohibit and hinder the Aſſemblies and Exerciſes of the fearers of God, for building up and furthering themſelves and one another in their moſt holy faith, forbidding them to meet together, ſpeak to, Contrary to Pſal. 111.1. & Mal. 3.16, 17. or exhort one another, and tying them up only to forms of praying, and to hear their Pariſh Miniſters read Prayers, and preach (it may be, things that tend not to their helpfulneſs; they being in many places ignorant, rude and enemies to the Holy Spirit, and all that is truly ſpiritual and holy) puniſhing men for ſeeking out for, and uſing other and better means of edification than they afford them: imitating therein the Jews and Phariſees, oppoſers of Chriſt and of his Apoſtles, and the Chriſtians in their private Aſſemblies; as in Acts 4. & 5. & 8. & 9. & 17. &c. Such are faulty in ſo doing.

7. It reproves too ſuch as think there is no profit in praying to God; no gain in godlineſs, a vain thing to ſerve him, and to keep his Ordinances, as in Job 21.15. & 22.17. Mal. 3.14, 15. as if he had ſaid to the houſe of Iſral (and ſo to us Gentiles) ſeek his face in vain. This is an evil and impious thought in the places above cited, taxed and reproved, and the contrary abundantly ſhewed in the Scriptures, and proved by the Saints and holy ones of God, that there is no gain like to that of godlineſs, which hath the promiſe of this life, and of that to come, 1 Tim. 4.8. to which purpoſe is that of Eliphaz in Job 22.21. Acquaint now thy ſelf with God, and be at peace, ſo ſhall good come unto thee Receive I pray thee the Law from his mouth, and lay up his words within thee (that's the way to acquaint our ſelves with him, and be filled with his Spirit, that we may pray in the Holy Ghoſt: and then it follows) If thou return to the Almighty, thou ſhalt be built up, thou ſhalt put away iniquity (that is, ſorrow, pain and evil, as the fruits of iniquity) far from thy tabernacle. Here's the way to be built up, the turning to, and ſo acquainting our ſelves with God, in receiving the Law from his mouth, and laying up his words (the moſt holy faith) in our hearts: and then the profit that follows will be great, Then ſhalt thou lay up gold as duſt, and the gold of Ophir (even the gold tried with fire, which Chriſt gives to thoſe that wait upon him) as the ſtones of the brook: yea, the Almighty ſhall be thy defence, and thou ſhalt have plenty (or enough) of ſilver (what's good for thee here alſo:) Yea, and that that's more deſireable than ſilver, which will give content to our hearts, and make us content too with that portion of outward goods or comforts that he is pleaſed to give us here, be it more or leſs; for, Then ſhalt thou have thy delight in the Almighty, and ſhalt lift up thy face unto God. Thou ſhalt make thy prayer to him, and he ſhall hear thee, and thou ſhalt pay thy vows, &c.

8. It may alſo reprove thoſe more abundantly, that profeſs themſelves Believers in, and followers of Chriſt, and frequent private Meetings of themſelves together, pretendedly to call upon God and edifie themſelves on their moſt holy Faith, but under ſuch pretences do ſeditiouſly & rebelliouſly plot miſchief againſt Authorities and Powers over them, becauſe they put them upon ſome things croſs to their deſires, and perhaps in ſome places do really diſcountenance better exerciſes in which caſe (if any doe ſo) they ought to exerciſe faith and patience, and yet pray for thoſe that hate and perſecute them, and not pray, much leſs plot againſt them, fretting themſelves to doe evil and practiſe treaſon and ſedition; thats not the way to edifie themſelves or others on the moſt holy faith, but an exceeding wicked abuſe of their meetings and Liberties, thereto by providence injoyed, and a marvellous deviation from the moſt holy Faith; which condemns all ſuch practiſes, and inſtructs to Reſt in the Lord, and wait patiently for him, till he order the hearts of Authorities to favour and protect them, or break the yoke ſome way of his own gracious finding out from of their necks; & as followers & imitators of the Lamb to fight only with his weapons, and only againſt what he oppoſes, that is, the pride, tyranny, injuſtice, prophaneſs and wickedneſs of men, by ſpiritual weapons: the blood of the Lamb, the word of their teſtimony, patient bearing of injuries, not loving their lives unto Death, not being overcome of evil, to render evil for evil, but to overcome evil with goodneſs; this is the way Chriſt would have us to walk in, in ſuch caſes, and not in a way of rebellion to reſiſt evil, offending Authorities, and putting a ſword in their hands to ſlay thoſe alſo that are better principled and minded, and aſſemble together to better purpoſes: Woe to the world becauſe of ſuch offences, it cannot be but that offences come, but woe to that man by whom they come: the Lord preſerve and keep us that we be not of them in any thing, but that in all our carriages and converſations we may be blameleſs and harmleſs, the children of God in the midſt of thoſe amongſt whom he ſets us, building to our ſelves on our moſt holy faith, praying in the holy Ghoſt.

Ʋſe 2. It may exhort and provoke us to take this courſe to keep our ſelves in the love and Grace of God, where we are in it, to build up our ſelves, as hath been before ſhewed, on our moſt holy faith, praying in the holy Ghoſt, to which what hath been noted, affords both motive and incouragement.

1 Motive, From the conſideration of the end of ſo building up our ſelves, and the fruit and conſequents of it:

1. The end is, that we may be habitations for God by his Spirit, for thats the end as hath been noted of Gods building; and therefore the end both of his having laid ſuch a foundation as the moſt holy Faith to be built upon, and of his calling, drawing, and (as it were) laying the Souls of men to and upon it; and of his bidding us to buil • up one another, and giving gifts and advantages to thoſe purpoſes. It is that we being built up, he might dwell in us by his holy Spirit, Epheſ. 2.21, 22. and ſo fill us with his preſence, bleſſing, and Glory, as he did the Temple of old, a Type hereof; and the more we grow up into and are built up upon Chriſt, the more he will inhabit and dwell in and with us by his Spirit, and afford us his preſence.

2. A ſecond and further end is, our being kept in the love of God, under his ſpecial care and protection, for as God ſaid of old of the Temple built up and dedicated to him, the like will he ſay of, and perform toward this his ſpiritual building; yea, and ſo much the more and the rather, by how much he being a Spirit, is more delighted in ſpiritual things, than in bodily and carnal, as that old Temple was; whereas his people built upon Chriſt are a ſpiritual houſe, 1 Pet. 2.5. with John 4.24. and by how much the truth and ſubſtance is beyond the type and figure or ſhadow. Now he ſaid of that material Temple in 2 Chron. 7.16. Now have I choſen and ſanctified this houſe that my Name may be there for ever, and mine eyes and my heart ſhall be there perpetually: and then,

3. The fruits and conſequents hereof muſt needs be excellent and glorious, ſuch as may move us to minde this work and buſineſs of ſelf edification with cheerfulneſs and diligence, as,

1. Gods dwelling and delighting in a people will be their ſafety and defence, ſo as no harm or miſchief ſhall befal them from all that are enemies to them and ſeek to harm them; for he is mighty to ſave, and will ſurely be as good or better an inhabitant of his houſe than other men are or can be of theirs. He will put forth his power and greatneſs for the defence of it; thence that in Iſai. 12.6. Cry out and ſhout thou inhabitant of Sion, for great is the Holy One in the midſt of thee: and that in Zeph. 3.14, 15, 16, 17. Sing, O Daughter of Sion, ſhout, O Iſrael, be glad and rejoyce with all thy heart, O Daughter of Jeruſalem, the Lord hath taken away thy Judgement, he hath caſt out thine enemy. The King of Iſrael, even the Lord, is in the midſt of thee, thou ſhalt not ſee evil any more. In that day it ſhall be ſaid to Jeruſalem, fear thou not, and to Zion, let not thine hand be ſ • ack. The Lord thy God in the midſt of thee is mighty, he will ſave, he will rejoyce over thee with joy, &c. It is true, that thoſe things are ſpoken of the Church and people of God when they ſhall be fully built up and gloriouſly inhabited of God in the laſt times, or in the Kingdom of his Glory; but yet there is a meaſure of it, a firſt fruits now to be met within Gods dwelling by his Spirit in his people built up in a meaſure for him; whence the like rejoycings, or gloryings in his preſence with his people now in the days of trial (or rejoycings neare of him at leaſt thereto) in Pſal. 46.1.6. God is our refuge and ſtrength, a very preſent help in trouble, therefore will we not fear though the earth be removed, and though the mountains be carried into the midſt of the Seas, though the waves thereof roar, &c. and then in verſ. 4, 5. ſhewing the ground of this fearleſneſs, he adds, There is a River the ſtreams whereof make glad the City of God, the holy place of the Tabernacles of the moſt High. God is in the midſt of her, ſhe ſhall not be moved; God ſhall help her, and that right early: and as a proof of his helpfulneſs he adds. The Heathen raged, the Kingdoms were moved, he uttered his voice, the earth melted. The Lord of Hoſts is with us, the God of Jacob is our refuge. Selah. And Pſal. 48.3. God is known in her Palaces for a refuge, ſpeaking of Gods Church as his City; as Gods people are called in the Scripture both his Houſe and City, as Epheſ. 2.19, 20, 21, 22. His preſence in his Houſe and City is their ſafety, nothing can harm them, unleſs their defilements of his Houſe, or of their Hearts and Societies cauſing him to abhor and loath them, as in the Type, Pſal. 78.58, 59, 60, 61, &c.

2. Gods dwelling with and in his people as his houſe and delighting in them will afford them all fulneſs of ſupply and ſatisfaction, his Houſe and houſhold (for they are both Epheſ. 2.19, 20.) ſhall want nothing good and needful for them, for their maintenance, upholding, and abundant rejoycing. Whence David preferred the being in any the loweſt place in Gods houſe, though but at the threſhold, before the moſt ſettled dwelling he might have in the moſt ſumptuous Palaces of the wicked, called by him to ſignifie the flittingneſs of them) the Tents of the ungodly; becauſe the Lord God is a Sun and ſhield, and will give Grace and Glory, and withhold no good thing from them that walk uprightly with him. Thence alſo partly it is, that his City or dwelling place is called upon ſo much to rejoyce for his preſence with it in the places above cited. He makes a feaſt in his houſe, and ſatisfactions to their deſires 9.1, 2, 3. Pſal. 36.8, 9, 10. He will fill his houſe with all all materials and proviſions good for it, and,

3. He will adorn and beautifi • his habitation that he loves as well as fill and ſatisfie thoſe particular Souls that are therein. He will beautifie the place of his Sanctuary, and make the place of his feet glorious, Iſa. 60.13. He will beautifie the meek with his Salvation, becauſe he takes pleaſure in them, Pſal. 149.4. He will have his Houſe and habitation glorious, anſwerable in ſome ſort to his own glory and greatneſs; that it may be ſaid of it as in Jer. 17.12. A glorious high Throne from the beginning is the place of our Sanctuary; Glorious from the beginning or foundation of it, from Chriſt who is the the beginning of the Creation (eſpecially of the new Creation) of God. Rev. 3.14. It hath all its glory and beauty in, and from his beauty and comlineſs put upon it, as it is ſaid in Ezek. 16.14.15. and both theſe laſt mentioned fruits and conſequents of Gods dwelling in and loving his people, are ſpoken of Pſal. 132.13, 14. &c. where under the name of Sion it is thus ſpoken of the Church of God, The Lord hath choſen Sion, He hath deſired it for his habitation. This is my reſt for ever, here will I dwell, for I have deſired it; wherein is implied both his love of it, and dwelling in it, and then follow the benefits thereof. I will abundantly bleſs her proviſion, I will ſatisfie her poor with bread. There's his bounty and liberality, as the great houſe keeper in or amongſt them. I will alſo clothe her Prieſts with Salvation (with Chriſt the Salvation of God and his virtue and efficacie in and with them for ſaving others) and her Saints ſhall ſhout aloud for joy, there's his adorning her, as alſo that which is the reſult of them all, her exceeding joy and gladneſs; yea,

4. Honour and Dignity, hence alſo accrews to them as his houſe and habitation beloved by him, ver. 17. There will he make the horn of David to bud, that is, the Kingdom and power of David, or the Son of David, Chriſt, as to his power and Kingdom ſhall there ſpring forth, and there ſhall be a lamp or light for his Anointed. It is an honor for an houſe to be the Palace of the Prince, and to a City to be the City of ſome great King, this honor have the Saints, by being Gods houſe, & City, built up for him, and inhabited by him, whence alſo it is called, the City of God, the new Jeruſalem, as well as the houſe and Temple of God, holy and honourable by its relation to him, and his preſence in it; ſuch the motives to this building up our ſelves on our moſt holy faith and to that purpoſe praying to God to help us therein.

2. The incouragements to and in it are divers. But I ſhall take notice eſpecially of theſe in the Text, viz.

1. That it is the holy, yea, the moſt holy faith, that we are called to and built upon. Its a right and good foundation, ſo ſtrong and ſteady that nothing can remove it; & therefore what is thereon built cannot be overthrown by any force or violence that may come againſt it, thats one incouragement in building to build on and go on in it with courage and cheerfulneſs when we know the foundation is ſo well laid, ſo ſtrong and ſteady that it cannot be moved, and that it will keep up the building from falling, if well laid upon it, and cemented to it; as it is a great diſcouragement, and may weaken the hands to ſuſpect the foundation not good and firm; but here's no cauſe to doubt of that, The foundation of God ſtands firm, having this Seal, the Lord knows them that are his, &c. 2 Tim. 2.19. we may go on boldly to believe on him, and to exerciſe faith, and incourage our hearts in hope from the conſideration of him: For he that believeth and hopeth in him ſhall not be aſhamed, becauſe he is a precious corner-ſtone, a ſure foundation, Iſa. 28.16. His perſon is ſo great and honourable, none may compare with him; we cannot doubt his power and ability to ſave us, his graciouſneſs with his Father in all his addreſſes to him on our behalf to him, becauſe he is his only begotten Son; yea, and becauſe he being ſuch an one hath perfectly obeyed him and offered up himſelf in Sacrifice to him through the eternal Spirit, wherein he hath ſo pleaſed God his Father, made ſuch an atonement for our ſins, obtained ſuch a Redemption, ſuch forgiveneſs of ſins, is ſo powerful an High-Prieſt in the vertues of it with God for us, and is ſo faithful and ſo merciful to us, and what he hath in obeying his Father for us, and minding our intereſt to the Death, the Death of the Croſs, is ſo full of vertue and he's ſo full of bleſſing upon the account thereof, and ſo able and alſufficient to confer it upon us, to the ſaving us from all evil and ſatisfying us with all good: that there is great, yea, moſt perfect reaſon and ground for us to look too, and cloſe with him, believe in him, come to and reſt upon him, and ſo to go on, liſtening to and obeying him, and holding faſt the profeſſion of our Faith concerning him. There cannot be a better, ſurer, and fuller foundation for us to build on, no Rock like him our God; none ſo able to ſave us, none beſide him provided for us, and given to us.

2. Yea, He is not only the moſt ſure foundation, ſo perfect as nothing can be added to him to make him more ſure and firm, and ſo to add firmneſs to us from him, but alſo the moſt holy, moſt conſecrated, divine, acceptable to God, known and approved, and beloved of God; ſo holy, as that he, by and through the knowledge of himſelf in this Doctrine that ſets him forth is moſt meet and fit to infuſe holineſs into us, and devote us to God, and make us to be owned and approved of, alſo by him, and to be delighted in, and inhabited of him. We have all the incouragement therefore here to build, that a foundation can poſſibly give us, we cannot have a ſurer, ſtronger, more bleſſed ground than this is; therefore build we up our ſelves here on your moſt holy faith.

3. Yea, this alſo is a great incouragement to us that we have nothing to doe but to build up our ſelves on it; we have not the foundation to lay, a ranſome for our Souls, and Sacrifice to make atonement for our ſins to get, or ſeek for, for our ſelves, a Saviour to provide or procure it for us, no • all things of that nature are done to our hands. The dinner is prepared, the oxen and fatlings are ſlain, and all things are ready for our entertainment and nouriſhment, the ranſome is found out and given and accepted, the Lamb for a burnt offering provided and offered up in ſacrifice and accepted, peace is made, righteouſneſs is wrought, and Redemption; even eternal Redemption is obtained for us; yea, all things pertaining to life and Godlineſs made ready, and provided for us, ready to be given us; we have a Saviour, and that a mighty and merciful one, appointed and anointed for us, perfectly furniſhed with all things that may render him every way able and ſufficient to ſave us to the utmoſt, able and furniſhed with the fulneſs of the Spirit of wiſdom and underſtanding to teach us & ſhew us the way to life. Yea, he is ſo become a quickning Spirit, as that he is able in calling us to him, to inliven and quicken us from the dead & make us hear his voice, perceive the truth & goodneſs of his inſtructions, and cloſe with him and his grace, able and authorized as the great High Prieſt over the Houſe of God, and furniſhed with the Spirit of power and might (all the fulneſs of the Godhead dwelling in him bodily) to ſubdue all our enemies, and ſave us & confer upon us the bleſſings he obtains for us; yea, to keep off dangers and miſchiefs from us, ſupport us under tryals and ſufferings, raiſe us out of troubles and death, both bodily and ſpiritually, and advance us to glory and happineſs. None of theſe things have we to do or prepare for our ſelves. The foundation, a ſure and firm foundation is laid for • to our hands: no, nor yet have we it put upon • to bring our ſelves to and lay our ſelves upon that foundation, that alſo is Gods work to make us in Chriſt Jeſus; and tha • he hath done, inaſmuch as he hath brought us to know and believe in him, through his Goſpel preached to us, and by his Spirit effectually, in ſome meaſure, wo • king in and upon us, but onely to build up our ſelves on that foundation on which he hath, in ſome meaſure laid us. Yea, and alſo,

4. This we have to encourage us therein, that he hath not onely, in and through the moſt holy ſaith, given us ſome furniture of gifts, underſtanding, &c. for the edifying our ſelves and one another thereon; but alſo ſtands ready in and through his bleſſed Son, further to aſſiſt, direct and help us, and to carry on the building in, and for us, by his own grace and power ſupplied to us: Which we may alſo have and receive from him according to our needs, upon ſeeking it of him, and calling upon him by prayer and ſupplication for it, according as our Lord hath ſaid, Ask, and ye ſhall receive, ſeek, and ye ſhall find; knock, and it ſhall be opened to you: for every one that asketh, receiveth; and he that ſeeketh findeth; and to him that knocketh, it ſhall be opened, Matth. 7.7, 8. And if ye that are evil, know how to give good gifts to your children, how much more will your heavenly Father give the holy Spirit to them that ask him, Luke 11.13.

5. Yea, and whereas we are fooliſh and bruitiſh in, and of our ſelves, and not onely want ability to build up our ſelves of our ſelves, but alſo skill to pray unto God for his help and holy Spirit as we ought: he to help us there alſo, in and through the foundation we are upon, even the moſt holy faith, gives us the Holy Ghoſt to help our infirmities, and teach us how • o pray, yea, and to make Interceſſions in and for us, according to the will of God, with ſighs and groans that cannot be uttered, Rom. 8.26, 27. So that as we have him in his gifts, and operations, and vertues in us, to inable us to build up our ſelves on our moſt holy faith: ſo we have him alſo to help us to look unto and call upon God for further Diſpenſations of him, and his aſſiſtance and help by him, for building up our ſelves thereon, and for bleſſing, ſtrengthning and confirming what we build. So that what remains, but that we up and be doing, building up our ſelves on our moſt holy faith, praying in the Holy Ghoſt, and to keep our ſelves in the love of God.

To which the Apoſtle adds in the next place,

The manner how we are to do all this, or the poſture we are therein to ſtand in; and that is, waiting for the mercy of our Lord Jeſus Chriſt unto Eternal life: In a waiting poſture for further mercy, even the mercy of our Lord Jeſus Chriſt unto Eternal life. Where we have, 1. The Poſture it ſelf, Waiting. 2. The Object to be waited for, Mercy: Which is further declared what it is by, 1. The Author of it, or Fountain of it, whoſe, and whence it is; viz. The mercy of our Lord Jeſus Chriſt. 2. The Tendency, iſſue and end of it, Ʋnto Eternal life.

1. In that it is ſaid, Waiting, it is implied and ſignified,

1. That Believers ſo edifying themſelves on their moſt holy faith, praying in the Holy Ghoſt, may and ſhould hope and look for the further grace, mercy and helpfulneſs of Chriſt, and God in Chriſt: for waiting for a thing, implies hoping for it, as Rom. 8.24, 25. If we hope for what we ſee not, then do we with patience wait for it. Believers are under the hope of good; for Good is always the object of hope; and waiting, ſomething that the ſoul looks upon as good for it, and it is real good that the ſoul is inſtructed of God, to look after and wait for. Now hoping alſo implies,

1. That what the ſoul waits for, is not yet accompliſhed. The ſoul hath not an enjoyment of all that is good for it, though it be in the love of God, the fountain of all good and mercy, yet it hath not an actual enjoyment or poſſeſſion of all the good that flows forth from that fountain. Hope is of things future, not yet ſeen or enjoyed; for that that is ſeen is not hope, for what a man ſeeth, why doth he yet hope for, Rom. 8 15. The Believer, though in the love of God, and his favour, yet is not fully built up, as we ſee before, and therefore is not poſſeſſed all that he is building up for, or that is intended to him when built up. We are ſaved now by hope, not by actual ſight and enjoyment. The hope of further good, is that that bears up the ſoul againſt, and under the ſight & feeling of preſent evils. The condition of the Believer here, is not to be above or beyond hope, but to be in hope; a lively or living hope, by or through the Reſurrection of Chriſt, as 1 Pet. 1.3. not a dead, empty hope, that puts no activity into the ſoul. Hope is the anchor of the ſoul, that enters into the Mercy-ſeat and Glory within the vail, that ſtays the ſoul now up from ſinking under any diſcouragements in the building time, from enemies within or without that oppoſe and threaten it, or from any tryals or preſſures that may lie upon it.

2. It implies an apprehenſion of ſome good ground of the expectation of the good that it yet hath not, but waits for, and ſo it believes that good will come to it that it yet hath not: And indeed, the moſt holy faith affords it good ground for ſuch an expectation of good; for faith is the evidence of things not ſeen, and the ground of things hoped for, Hebr. 11.1. Therefore being on that ground, it muſt needs ſee reaſon and cauſe to hope: For therein is diſcovered and declared,

1. That God ſo loved and pitied them, while in and of the world, as that he ſent his onely begotten Son, and delivered him up to death for us all, even while ungodly, ſinners and enemies againſt him, to the end that believing in him, they ſhould not periſh, but have everlaſting life, Job. 3.16.17. And if he ſpared not his own Son, but delivered him up for us all, how ſhall he not with him freely give us all things, Rom. 8.32. Having when we were enemies, reconciled us to himſelf by the death of his Son, how much more ſhall we be ſaved by his life, Chap. 5.10.

2. That Jeſus Chriſt, according to the will of God his Father, hath actually come forth and been manifeſted in a body of fleſh, and dyed for our ſins, ſuffering the juſt for the unjuſt, that he might bring us to God, being made a curſe that he might redeem us from the curſe of the Law, and from under the obligation too of ſeeking righteouſneſs by the Law, and ſo of living or dying according as we fulfilled or fell ſhort of that, that ſo we might receive the adoption of children, that we might be taken into Gods houſe, and into more near relation to him, and be provided for of all things good for us freely by him. And he that dyed for us to theſe ends, to take away thoſe evils that hindred and ſtopt up the paſſages of all good, is riſen again as a perſon that hath done and compleated his work he undertook to do by dying, hath paid our debts, ſatisfied for our ſins, and is therefore acquitted and juſtified of God, and raiſed up again to proſecute and purſue our good further in the power of God; and this, that our hope might be in God, as in 1 Pet. 1.21. Now ſeeing that he in Chriſts death hath removed what might hinder, on his part, good from us, and hath raiſed up him that had ſuch love to us as to die for us, to remove what might hinder our good, on our parts & to be the Author of good to us; the ſoul ſees good ground thence of lively hope, and is begotten to a lively hope of a glorious inheritance by the Reſurrection of Chriſt from the dead, 1 Pet. 1.3. wherein it was made manifeſt that Chriſt hath aboliſhed the death, and obtained life and righteouſneſs for us: Eſpecially, ſince,

3. That Jeſus Chriſt that dyed for us, and roſe again, is now on the right hand of God, Angels, and Thrones, and Principalities being made ſubject to him, ſo as he hath ſupreme power over all things for our good; yea, and alſo liveth ever to make requeſt or interceſſion with God for us, even for ſuch as come to God by him: And that in the vertues of his moſt perfect and acceptable Sacrifice, that prevails and proſpers for whatſoever he asketh: As alſo, he ſhall come again in the power and glory of God, to raiſe and judge all, and give eternal life and an everlaſting Kingdom to all that obey him, 1 Pet. 3.21. Rom 8.34. Heb. 5.9. & 7.25. Matth. 25.31.36. Heb. 9.28.

4. That God of his great mercy, and in his goodneſs, hath called the now Believer to the faith of his Son, and brought him, in ſome meaſure, to know and believe on him, and ſo hath taken him into his houſe and family, to live upon his Son and his Grace in him: Hath delivered him from the power of darkneſs, and tranſlated him into the kingdom of his dear Son, Col. 1.12, 13. in whom there is the redemption forementioned, and ſuch fulneſs and ſufficiency to ſave him, and to perfect what concerns him, & hath already ſo loved as to ſuffer for him, while a ſinner and enemy (as before.) And faithful is he that hath called, to do what yet is needful further to be done, for and in us, 1 Theſſ. 4.23, 24. we being through his death reconciled, how much more by his life ſhall we be ſaved, Rom. 5.10. being brought upon that foundation that is moſt holy, and that is laid ſtrong and ſure for the upholding and ſanctifying to God all that is built upon it, how ſhall he not for that foundation ſake, and by it, confer upon us his further grace and bleſſing, to prepare and fit us for his inhabiting us, and filling us with glory. Seeing alſo,

5. That God now by vertue of this foundation, or holy faith, loves the Believer, owning him as his, imbraces him as his ſon, and is become a Father to him; and if God juſtifies, who is he that ſhall charge or condemn? If God be for us, who is he that it againſt us? That is conſiderable in compariſon of him, Rom. 8.31 38. To which add,