Sect. 1.

This manner of Christ's Death, viz. as a Sacrifice was prefigured, and foreshewn in the Type thereof. The very enemies of this Doctrine do not quite deny this, though they doubt, Socin. lib. 2. c. 8. de Ser­vatore. or deny some particular places to re­fer hereto. Let us however look to some few places of Scriptures, where we may find Christ our Sacrifice in his Death typified out to us. 1 Cor. 5.7. Christ our Passover is slain for us. The allusion used by the Apostle proves that the old Paschal Lamb was a type of Christ, and that Christ was the Antitype of the Paschal Lamb. Again, Joh. 1.24. The Lamb of God which taketh away the sin of the world; whether in reference to the Lamb daily offered, or whether to the Paschal Lamb, it altereth not the case: It is a Lamb, and a Lamb that must be slain in Sacrifice; yea in an Expiatory Sacrifice to take away the sin of the world. We are assured, Heb. 9.22. that without sheding of blood there is no remission; and we are sure 'tis not every sheding of blood, but it is the sheding of the blood of a Sacrifice which procureth remission of sins, and this blood-sheding was not by opening and breathing a vein, but by dying to take away sin. The Baptist then applying unto Christ that antient and lively type, telleth us, that Christ was prefigured in his state, life and death, by it. And that Heb. 9.23, 24. tells us of patterns of things in the Heavens, v. 23. and of figures of the True, v. 24. yea v. 8, 9. the whole Tabernacle, and the service of it [Page 6]were a figure for the time then present. Among other services, that of Sacrifices is specified as a figure serving for the present, until Christ should come and enter into the Holy Place without blood of Bulls and Goats, but by his own blood, v. 11, 12, 14. In a word, the whole of Mosaical positive instituted service was a figure and type. This part of the Law had the shadow of good things to come, Heb. 10. v. 1. In Sacrificiis id manifestissi­mum quae Sacrificium, & ex­piationem Messiae praesigni­ficabant. Joh. Hoornbeek [...], de con­vertend. Judaeis, lib. 7. c. 1. pag. 452. This very thing is most manifest in the Sacrifices which did presignifie the Sacrifice and Expiation of the Messiah, as the Learned Hoornbeek hath rightly observed to our hands; from all which I do not ill to conclude, that he died a Sacrifice to take away sin, who was praesignified by the Dying Expiatory Sacri­fices under the Law.

Sect. 2.

Secondly, It was foretold, and by the Pro­phetick impulses of the infallible Spirit of God revealed to the Church of old, that the Messiah should die, and particularly that he should die a Sacrifice to expiate sin; in this cause we have, among others, the testimo­nies of the Prophet Isaiah, Isa. 53.7. cap. 53.7. He is brought as a Lamb to the slaughter; where possible may be more than a general symbo­lizing between the Innocency, Humility and Sufferings of the Lamb slain, and Christ typi­fied thereby; like enough there is a parti­cular symbolizing between them both as they [Page 7]were Sacrifices; the footsteps whereof I might trace out somewhat in 1. the word slaughter, which Prov. 9.2. seemeth to be determined to the slaying of a Sacrifice: And 2. in the word, he is brought, which Isa. 18.7. expresseth the bringing of a present to the Lord. But much more in the word 3. Lamb, [...], [...] used, Lev. 5.7. & 12.8. & 22.28. Deut. 18.3. which is the very word that expresseth the Paschal Lamb, Exod. 12.3. & 5. which was a Lamb to be sacrificed, Deut. 16.6. And 4. from the place which parallel to this, Act. 8.32. He was led as a Lamb to the slaughter ( [...]) what kind of slaying this was, A pecudum mactatione 72. alio nomine [...] vocarunt. Amos 5. v. 25. Cloppenb. Schol. Sacrif. pag. 3. let Rev. 13.8. de­termine where it is, the Lamb of God slain from the foundation of the world. Isa. 53.10. If this be not full enough to our purpose, yet the 10th verse affordeth a plain and express Prophecy of the Messiah's dying a Sacrifice; Thou shalt make his soul an offering for sin. In­deed the Hebrews read it conditionally (if or when) but then adds a promise what shall be the fruit and effect of his Dying a Sacrifice. Now we do see the promise fulfilled in the numerous seed of Christ; therefore with rea­son we conclude the condi­tion performed. [...], Si posuerit hostiam pro peccato & reatu [...] proprie est d [...] ­lictum per Metonymiam sig­nificat oblationem pro delicto, Lev. 5.6, 7, 15. Joh. Hoornb, Socin. Confut. Vol. 2. l. 3. c. 1. p. 562. The words of the Learned Hoornbeeck cited in the margent, shall suffice for clearing the text to Scholars, and the true read­ing of the words of the text in our translation, shall suffice the unlearned. In a word or two, if thou believest that this Chapter foretels the suf­ferings [Page 8]of thy Saviour; if thou believest that this text speaketh of his death; if thou be­lievest that he is come so long ago, and died so long since, thou needest only read plain English; He hath then in his Death made his soul an offering for sin; and this was foretold by the Prophet, not in this verse only, but al­so in the 11th and 12th verses: He shall bear their iniquity, Ita in caput Hostiarum olim reatus offerentium quasi ma­nibus imponebatur luendus caeremonialiter ibi, in Christo vere. Joh. Hoornb. lib. 3. vol. 2. Socin. Confut. c. 1. and he shall bear the sin of many. So of old, the guilt of those who brought the Sacrifices, was as it were laid on the head of the Sacri­fices by their hands, that it might be punished. Observe then how Sacrifices of old times did bear the iniquity and sin of those that brought the Sa­crifices: So did Christ dying bear our iniqui­ty and our sin; He did bear them truly, they ceremonially, as the learned Author noteth.

To these passages of Isaiah, let us farther add those of David and Paul compared toge­ther, and we shall there find David fore­telling what Death Christ should die, and Paul explaining what Death he did die, Psal. 40.6, 7, 8. with Heb. 10.5, 6, 7, 8. When he (i. e. Christ) cometh into the world, he saith, Sacrifice and Offerings thou wouldest not, &c. putting the very words of the Psalmist, and thereby assuring us that the place was to be understood of Christ, who was hereafter to be born, and die, whenas David wrote this; and who was now born, and had died whenas Paul wrote this, or rather interpreted these words of Dau [...] leading us from the Sacrifices under the Law, to Christ our Sacrifice, and [Page 9]from the Death of those ceremonial and in­efficacious Sacrifices, to this real and meri­torious Sacrifice, ver. 10th and 12th. Now the whole discourse of Christ's dying a Sa­crifice for us, had been mislaid on David's words, if he had not prophesied that Christ should die a Sacrifice for us. Either this kind of Dying must be in the Prophetick words of David, which are the Apostle's premisses, or it could not Logically be put into his Conclusion.

Sect. 3.

Thirdly, Christ to die for us a Sacrifice was promised to the Church; and if it were promised, it may well be concluded that it either shall be accomplished (which is as little as an unbelieving Jew will gather from the promise,) but not so much as a believing Christian must gather, who is verily per­swaded that our Jesus, the true Messiah, is al­ready come, and hath died for us, and died a Sacrifice fo us according to the promise which is made to Sion, Zech. 9.11. As for thee by the blood of thy Covenant I have sent forth thy prisoners out of the Pit wherein is no water. In the words you have a relation of a double deliverance, set forth in figurative expressions.

1. First, A relation of their deliverance out of the seventy years Captivity, which God wrought for them for the Covenant sake he had made with them in Christ: this was a temporal deliverance. The

2. Second deliverance is spiritual, and [Page 10]wrought by the Lord Jesus dying and sheding his blood for us. Now it is plain, This [1.] Blood denoteth a death, whoever it be that it is spoken of. [2.] Blood of a Cove­nant speaketh the Death of a Sacrifice in the blood whereof the Covenant was confirmed and ratified, and it is therefore called the Blood of the Covenant: this I will a little far­ther treat and clear. It was a very ancient rite of making and confirming Covenants in the blood of Sacrifices offered up at the time when the Covenants, and their terms or con­ditions were assented unto, and approved. Possibly the Feast we read of Gen. 26.30. made by Isaac, was after a Sacrifice offered, when he made a Covenant also with Abime­lech, and confirmed it by Oath. However, we are assured it was a rite among the Poli­ter Nations of the Earth, as in Homer, who brings in his Graecians and Trojans making a covenant ( [...]) Iliad. 3. Carm. 94. & 105. and confirming it by Sacrifice; [...] but these are alien and forein we have surer testimony, Exod. 24.7. where a Covenant is mentioned, and this Covenant wrote in a Book, and read to the people, who therein heard the terms God proposed, and to these the people an­swer, All that the Lord hath said, we will do, and be obedient; they give their assent to the Covenant, on which Moses forthwith sprinkleth the people with the blood of the Sacrifices which were offered on the Altar mentioned ver. 4. and were brought by young men of Israel, ver. 5. This blood is called eminently, the blood of the Covenant, ver. 8. applied by St. Peter, 1 Ep. 1 cap. 2 ver. to [Page 11]Christ. So then the Covenant confirmed in blood, leadeth us to a Sacrifice dying and sheding its blood, in which sprinkled, according to the Rite or Custom, the Covenant is con­firmed. So that to me there remaineth no farther scruple in this point. If any would have it cleared, that this blood is to be un­derstood of the blood of Christ, I shall refer them to the context, viz. ver. 9. and 10. and unto Isa. 61.1. where the like delivering of the like prisoners is mentioned, and unto the Heb. 13.20. where this blood of the Cove­nant is called the blood of the everlasting Covenant: And let them who desire farther satisfaction, consult Commentators on the place.

Sect. 4.

Christ's Death was the Death of a Sacri­crifice, for so it is historically declared and asserted in the history of his Life and Death, and in the writings of his Apostles penn'd on this subject since his Death and Resurrection. They that have wrote the story, and they who have improved it, assert the same I do. Heb. 9.26. Now once in the end of the world hath he ( i. e. Christ, ver. 24.) appeared to put away sin by the Sacrifice of himself. And again, ver. 28. Christ was offered to bear the sins of many, places so full and clear, that nothing needs be subjoyned for explication, Christ expresly named, and he is offered a Sacrifice, and this an Expiatory Sa­crifice, and he that offered it up was the same with the Sacrifice. He offered up himself [Page 12]a Sacrifice, &c. So again Heb. 7.27. this [speaking of the Sacrifices offered up often underthe Law] viz. offering for the peoples sins he did once, when he offered up himself. What the daily, weekly, monthly and yearly reiterated Sacrifices of the Levitical Priests could not effect, though they were continu­ally offered, that Christ by one offering hath effected. This man (saith the Apostle) after he had offered one sacrifice for sins, sat down on the right hand of God, Heb. 10.12. For by one offering he hath perfected for ever them that are sanctified, ver. 14. He needed no more to offer any Sacrifice, forsomuch as he had obtained Eternal Redemption by that one Sacrifice of himself; and it was necessary he should once offer himself a Sacrifice, because no other Sacrifices could purifie the con­science, and clear from guilt; Christ there­fore did what was necessary, and having done it, sate down on the right hand of God, ex­pecting till his enemies were made his foot­stool, and interceding that his Redeemed might be blessed with a full deliverance. In one word, the Apostle Ephes. 5.2. tells us what Christ did, and what acceptance it found with the Father. Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweet-smelling sa­vour. Thus express is the Scripture in this point.

Sect. 5.

Lastly, It is more than once assumed and taken up as an unquestionable truth, and of indisputable certainty. So Heb. 8.2. we have [Page 13]such an High Priest who is set on the right hand of the Majesty in the Heavens. Here it is assumed without particular proof, that he had offered a Sacrifice before he sate down, &c. and so ver. 3. makes it necessary he should have somewhat to offer; and ver. 4. assures us, that the Levitical Priesthood and Sacrifices, were examples and shadows of this our High Priest, and the Sacrifice he hath offered which was more excellent than those typical ones were; to this add Heb. 5.5. Christ made an High Priest, and ver. 6. a Priest for ever, and after the order of Mel­chisedeck, ver. 10. Now whoever is an High Priest, is ordained for men in things pertain­ing to God, that he may offer both gifts and sacrifices for sins, ver. 1. Christ then our High Priest as such, and because he is an High Priest for us, must offer some sacrifice for us. Now the blood of Bulls and Goats, and in a word, all corruptible things, are secluded from being this sacrifice; and the Lord Jesus in his own person is supposed and taken un­doubtedly to be this sacrifice. Without dis­pute, the 9th chap. 25th verse, speaks this truth; for the Levitical High Priest went into the holy place with the blood of others, but Christ did not so enter when he en­tred, for he entred not in by the blood of Goats and Calves, but by his own blood, cap. 9. ver. 12. did he enter into the holy place, having obtained eternal redemption for us. These, with many more which might be added, comprize what we affirm, That the Scriptures do in many places assume it as a thing certain in it self, that Christ died a Sa­crifice [Page 14]for us. To conclude this Chapter, and this general head of our discourse in a few words, thou who professest thy self a Chri­stian, either professest thy self a Chri­stian, either professest this truth, or knowest not what a Christian is made up of, and needest to be catechized in the principles of thy Religion; to which I recommend thee for better instruction.

Sect. 1.

There is no doubt to be made whether sacrificing of men were abominable in the sight of God and sober men; God infinitely [Page 15]detested it, and sober men have unanimously condemned it. This was, and ever will be, a bloody murthering of the creatures, never an acceptable worshiping the Creatour.

He that was a murtherer from the begin­ing, and delighteth in the death of man, put his Idolatrous worshippers upon this diaboli­cal practice; and they who exercised their pretended Religion in such sacrifices, did sa­crifice to Devils, not to God, Psal. 106.37. and shed innocent blood, ver. 38. In which passage you see whom such sacrisicers wor­shipped, and in what account they and their worship was had with God; the Lord tells you truly who it was these men worshipped, and what truly was the thing they did, it was murther. Israel had a strict prohibition against this practice, Levit. 20.2, 3, 4, 5. and God doth dreadfully threaten him that shall dare to do so. The blood of Bulls or of Goats could not by their own worth please the Lord. The blood of man could not but by its cry to the Lord awaken him to an abhor­rence of the deed, and punishing the doer.

Sect. 2.

Albeit none may shed the blood of man in Sacrifice, yet the life, strength and whole of man should be Sacrificed, that is, conse­crated to, spent for, and offered unto God, which in a borrowed or figurative manner of speech is called, and well may be so called, a Sacrifice. The scripture gives this name where there is neither life of Beast or Man ta­ken away. The Contrite heart is a Sacrifice [Page 16]which God will not despise Psal. 51.17. In this sense the Apostle would perswade the Romans to give up themselves, their bodies Sacrifices unto God, Rom. 12.1. And conver­sion of the Gentiles was an Offering or a Sa­crificing of them unto God, Heb. 13.15. Rom. 15.16. The praises we offer to God; but much more the whole Duty of a Christian is a Sacrifice. 1 Pet. 2.5. This Metaphorical Sacrificing our selves and ours, is both our duty, and acceptable to God. Al­though none may in Sacrifice take away the life of another man or of himself; yet every man ought to make his life a sacrifice unto God: This kind of Humane Sacrifice is our Reasonable service.

Sect. 3.

When the Scripture is expresse in any point, I have noe reason to be doubting whether it were so, nor liberty allowed to my curiosity to enquire how it could be so, or to Dispute that it either could not be, or that it ought not to be so. My Faith tells mee, and my Reason consenteth to it, That it is so, because God saith it, and that it might well bee so, because God hath done it. God sent his Son in the likenesse of sinfull flesh; this speaketh the In­carnation of Christ our Lord, and for sin, this speaketh the end why God sent him, viz. that by a Sacrifice for sin hee might condemne sin in the flesh, Rom. 8.3. ver. And the same Apo­stle informeth mee 2. Cor. 5.2. That God hath made him to be sin for us, and if you enquire how Christ was made sin, I shall answer in the words of a learned pen, viz. Hee was a Sa­crifice [Page 17]not for his own sin, but for our sin. — Nimirum hostia fuit pro peccator non suo, sed nostro. Joh. Hoornbeek. Socin. Conf. Vol. 2. l. 3. cap. 1. Or if these places seem to be more obscure than to be clearly discerned by you who read them; yet when you read that he is our High Priest, Heb. 8.1. a minister of the true Tabernacle which the Lord pitched, ver. 2. That he was ordained to offer sacrifice (an­swerably to the type) ver. 3. and all this by God's appointment; either find me out a more likely sacrifice, or conclude with me that he did by divine ordination offer up himself a sacrifice for us. In the Apostle's words Christ being come an High Priest of good things to come, by a greater and more perfect Taber­nacle not made with hands, &c. Neither by the blood of Goats and Calves, but by his own blood he entred in once into the holy place, &c. Who through the eternal Spirit offered himself without spot to God, &c. Heb. 9.11, 12, 14. In these words, I say, my doubts find a full answer. My God tells me it was done, and if my reason do not com­prehend why it should, or how it could be done, yet it subscribeth the certainty which is revealed, and the congruity of it, because he hath done it, who doth all things with wisdom and holiness.

Sect. 4.

I answer, that whoso will compare Christ with others in this case, compareth those who cannot be found just equals, there is a very great disparity between our Lord Jesus and any other who shall be compared with him, and therefore I doubt not to averr, that [Page 18]there must be allowed as great disparity in the thing debated, as there was disparity be­tween the persons; albeit none else might, yet he might do this extraordinary thing. There are four things wherein he excelled all o­thers. As

First, He was absolute Lord of his own life, he had power to lay it down for his, if he so pleased, John 10.18. I have power to lay it [life] downe. This is more than an or­dinary person can say of his owne life, which he is accountable for to many others, as to Governours, Relations, and such as he may benefit, for whom he should live. Christ therefore might manifest by an unusual and Extraordinary disposall of his life, how he was, more then ordinary men can be, Master of his life.

Secondly, He had power in his own hand to raise himself from the dead, which is more then the combined power of created Agents could do, for any man that should yield himself a Sacrifice for others. He had power to take up his life again, John. 10.18. now this doth alter the case much, others may not because they cannot rescue them­selves from Death. He might, for having laid down his life and died for his, he might resume his life and live as he doth to the un­speakable good and safety of his.

Thirdly, He had special commission from God to do this, Joh. 10.18. Now undoubt­edly where the authority of the Father con­curreth with the authority of the Son, there can be no reasonable question asked why Christ might become a sacrifice for us, when [Page 19]we may not become sacrifices for others. The case is infinitely different.

4. Fourthly and lastly, Christ was Sacrificer as well as Sacrifice, and that no ordinary per­son could say for himself; if any other be made a Sacrifice, the Sacrificer must be some other man who is under a strict law of God, not to lay his hand on the life of his Brother; so that if a strong impulse moved me to be Sacrifice for other, yet as strong Prohibition lay on him not to touch my life. But in this extraordinary Person both do concur, he is the Lamb of God slain, and he the great high Priest to offer it unto God.

Next I am engaged to enquire what is comprized in every such Sacrifice, dying for him that offereth it, and so what particularly is comprized in Christ's dying a Sacrifice for us. In answer, to this I conceive that every such sacrifice doth comprize really or inten­tionally these six things, of which briefly.

Sect. 1.

Repentance is unquestionably a Sacramen­tal Grace. None is fit to commemorate the Death of Christ, who repenteth not of the sin which occasioned his Dying. The weeping eye, and mourning heart, are exceeding lovely to the Lord at his Table. A Repenting soul is a welcome guest there. Now let me trace Repentance through these paths. and see as we go how it may be suitably fitted with im­proveing arguments from Christ our Sacri­fice.

1. Repentance beginneth ordinarily in a conviction of sin, not in general only, but par­ticularly in the convictions of our owne sin. The righteous need no repentance, Mat. 9.13. it is the Sinner which is called to repent; so long as a proud Pharisaical opinion of our own Righ­teousness is maintained by us, we shall never embrace the practice of Repentance.

2. Apprehension of danger either attends or flows from this conviction of the sinner, and this forwardeth his repentance; the shameful, cursed death sin deserveth, and the sinner fear­eth in the midst of his sorrows, hath strong influence upon the soul to grieve for self­undoing sin. Although a secure unconvinced sinner blesseth himself, and feareth no danger, the awakened convinced Penitent apprehends greatest danger from his sin.

3. Consternation of mind, or Amazement at the sight of sin and danger unavoidable, for ought the man can do of himself for his own help, this I might call [if none will be of­fended at it] a seasonable and profitable des­pair of our selves, while we consider our selves and observe what we have done, what we de­serve what God hath threatned, and what millions do, and must for ever suffer for sin.

4. A mixture of Hope that there may be, and of Desires that there should be, and of enquiry whether there be not some effectutal help & remedy to be obtained. The awakned soul doth as it were look about to see what or whence it's help may come. Enquireth what shall I do to be saved? How shall I escape? &c. Now when it descryeth mercy to be had upon it's Humbling of it self before God, upon condition of sorrow for what is past, and of hatred of sin for time to come, the Penitent soul set's it self to exert all these, and in a vigorous, constant, uniform exerting these, consisteth the whole life and Practice of Repentance: And I hope I shall cleare it. Christ considered Dying, our Sacrifice will be an awakening consideration preparatory to, [Page 28]and promoting of this Repentance in its farther Exercise and Growth.

Sect. 2.

Christ Dying a Sacrifice well considered, will conduce much to the Convincing us of a state of sin, and that we were in particular in­volved in it, we were sinners, and the righ­teous Law of God imputed the sin to us, and the righteous Judge [whose it was to execute the Law] accounted thee and me, and every one of the children of Adam [as we are] transgressours of the Law; if thou seest not this, look to the Lord Christ a Sacrifice for sin, and ruminate what answer thou canst make to these few Questions.

1. What need had there been of a Sa­crifice for sin, if there had been no sin to ex­piate by Sacrifice? There is certainly sin committed where 'tis necessary to take away wrath by a Sacrifice. There is sin of the soul, wheresoever an offering for sin is ap­pointed. Tell me then, seeing Christ was made an offering for sin, what was thy state and mine? and what was the state of all men for whom he became a Sacrifice?

2. Couldest thou escape the imputation of sin, when Christ a Sacrifice for sin could not escape it? Could he not be a sacrifice for sin by a voluntary susception of our cause, but he must bear our guilt? and shall we judge it likely, reasonable, or indeed morally pos­sible, that our wilful transgressings of the Law should be passed over, not imputed? If thy sins were imputed to thy sacrifice, doubt­less [Page 29]they had been imputed unto thy self, if thou hadst not had a sacrifice. Stand then a while, and view this: No need of Sacrifice to expiate where no sin is; but alas I needed such a Sacrifice: No need of Sacrifice where no guilt is imputed; but I see my sin, I see 'tis imputed, I must not delay or trifle in this matter; my sin is evident, its imputation is certain; it will be laid on my own head, or on my Sacrifice, and oh how impossible is it I should escape the imputation of it, if I care­lesly neglect this great Sacrifice! For,

3. Whose is the guilt? is it his? or is it mine? who deepest in the guilt? he who did no guile, or I who am full of guile? who nearest the crime? he who never did it, or I who very wickedly committed it? Did God impute it to him, and can an unhumbled sin­ner think God will not impute it unto the committer of the sin?

4. With whom was God angry? who was it against whom offended justice was most in­censed? was it against him that was the Sa­crifice, or against him that needed the Sa­crifice and brought it? undoubtedly the Sa­crifice can bear no other displeasure than what it bears for him whose Sacrifice it is, and for whom it is offered. And canst thou hope guilty offenders may escape, when guiltless victims are charged with another's guilt, and suffer another's punishment?

5. Who hath greater share in the Love of God? had Christ, thy Sacrifice for sin, or hadst thou, for whom he became a Sacrifice? I know thou wilt not pretend a comparison with Christ the only begotten of the Father; [Page 30]thou darest not think but his share was grea­ter in his Fathers love, as his love, obedience and likeness to his Father was greater, infi­nitely more excellent than thine was, or could be. Tell me then, if God imputed sin to the Son of his Love, when his Son had undertaken to bear the fault and punishment of offenders, will he, thinkest thou, spare those who hate him, and might justly be hated of him?

6. Would God admit his Son, his eternal Delight, to be thy Saviour on no other terms than that he should as a Sacrifice take upon him, and bear the sins of his people imputed to him, that they might not be imputed unto them; and dost thou not believe, canst thou perswade thy self to imagine that thou mayest, though a sinner, yet not be charged with thy sin? Dost thou not clearly discern that God will charge sin either on the sinner, or on his Sacrifice?

In a word or two, whoever knows that Christ was made a Sacrifice for sin, knows also that they were under a state of sin, for whom he was made a Sacrifice; and if thou art a Christian, and professest that Christ was thy Sacrifice, thou dost thereby confess that thou wert under a state of sin; that unless mercy toward thee impute thy sin to Christ, justice will impute it unto thy own self. View these these things, and weigh them impartially, possibly they may prevail to the convincing of the heart of its sinful state, and of the cer­tainty of a future imputation of sin, unless it be prevented by repentance. And lest thou shouldst flatter thy self that there is little or [Page 31]no danger in appearing before God under im­puted sin, I advise thee to consider

Sect. 3.

The greatness of thy danger, as it will ap­pear in thy Sacrifice. See if thou mayest not descry

1. Death as certainly following thy Sacri­fice, as imputation of sin did follow the sub­stitution of a Sacrifice. He must die who took thy sin upon him; he cannot escape who is thy Sacrifice. If Christ taking thy sin on him, could not have the Cup pass from him, thinkest thou there can be any thing but death awaiting thee under thy sin? is not here danger? is not here great danger? I know not what may be accounted danger, if death be not; I know not what is greatest danger if death under imputed sin be not.

2. Was not the Death of Christ thy Sacri­fice full of sorrows and grief; he was a man of sorrows, and acquainted with grief, Isa. 53.3. and if his life were spent in sorrows, I am sure his death was full of them. Look on him his in agony in the garden; explain me the meaning of those unparalleld drops of blood; tell me the story of his enemies cruelly buf­fetting, spitting, crowning him with thorns, and forcing those into his tender temples, his blessed head: These were preparatory griefs; was ever grief like this? this thy sin deserved; this thou must if Christ had not suffered; thou must have been the scorn and triumph of Devils, who forever would tor­ment and wrack thee. What then judgest [Page 32]thou of death thus aggravated? what thinkest thou of the grief and pain of his soul when hands and feet were nailed to the Cross? when he hanged there under the sharp pains of a lingriug death? what grief was that breath'd out it self in that, My God, My God, why hast thou forsaken me? I speak not of the acuteness of his pains, which the School-men speak of. Let me obtain thy sober thoughts of the sorrows of our Dying Saviour and Sa­crifice, and then say whether there is danger, and how great the danger of thy sin is? then say, canst thou think of thy danger without fear and astonishment? what will become of sinners under the burthen of sorrows which their sins deserve, and God will heap upon them?

3. View the person who thus suffered, view him, I say, in all his Interresse in the Father's love, in all the Priviledges of his nature, person and office, in all the perfe­ction and excellency of his obedience; and see whether any one, or all these could exempt him from, or defend him against that flame thy sins had kindled, and which his blood alone must quench, or it will burn for ever; and when thou hast thought of this, then tell me thy danger.

4. Was not his power and strength, the power and the strength of a God, united to the Humane Nature, to support it, and yet for all this his Fears, Dangers, Sorrows, were enough to try all his power; and albeit he conquered, yet not without a bitter conflict. How then couldest thou have escaped or born these dangers? Thus make an unconvinced [Page 33]heart look on sin in it's Sacrifice, make a self flattering, secure, fearless heart look on the certainty, and greatness of it's own danger in the sorrows and grief which fell upon Christ our Sacrifice; when thou hast proceeded thus far in this Matter, bring thy self to determine these two things, (1.) whether thou canst bear all the misery which sin deserved, and all the sorrows this Sacrifice did sustain? Canst thou bear the displeasure of the Almighty? if thou think'st thou canst, I pity, and mourn for thee; if thou thinkest thou canst not, then (2.) say, canst thou find out a way for thine escape? if the infinit wise God hath not found out any expedient beside this; dost thou think thou canst find it out? well then, if it be intol­lerable, and thou canst not bear it, if unavoid­able, and thou canst not fly from it; what re­maineth but being shut up under sin [as the Scripture speaketh] thou shouldst also be shut up in Prison, reserved for the day of Execu­tion, without any hope in thy self, for thou readest thy guilt in the Imputation of sin to thy sacrifice, thou readest thy death and danger in the death of thy sacrifice, thou rea­dest despair in the unsupportableness of the misery, and in the unavoidableness of it's ap­proaches; thou art undone, and miserable in thy self, which cannot but end in consterna­tion of mind, and amazement, and likely may break out into such enquiries, who can dwell with devouring Fire, with everlasting Burnings? who shall deliver us from wrath to come? how shall I escape such great misery? what shall I do to be saved? Is there not yet Balm in Gilead? is there not a Physician [Page 34]there? may not this wound be healed? dost thou begin thus to fear and enquire? I send thee to this Sacrifice for hope and help.

Sect. 4.

4. Although the death of thy Sacrifice did preach thy danger, and thy helpless state in thy self, yet doth it also preach help for thee in another; it proclaimeth hope of escape; for here is a Sacrifice for sin, and where a Sacrifice is admitted, the offence may pos­sibly be remitted, and the offender may be reconciled. They that sought out and pre­scribed their own sacrifices for their Gods, maintained their false hopes by this mean. And the carnal Jew mistaking the nature of his sacrifices, kept up his presumptuous hopes by the same means, concluding his peace was made, because the sacrifice is offered: But he among the Jews who understood the In­stitution, Nature, End and Use of the Propi­tiatory Sacrifices, did obtain at first, and did maintain unto the last a sound peace between his God and his soul. Where there is an ap­pointed sacrifice, there is an open and plain declaration of our apprehensions, that 1. Our sins are expiable. 2. That sacrifice is the way of expiation. And 3. That this sacrifice is be­lieved by us, fit to expiate our offence. These are the common, if not universal suppositions of all sacrificing offenders. Now beside these common inducements of our hopes, let me acquaint my Reader with two things.

1. That God hath admitted this sacrifice whose Death we commemorate in the Sacra­ment. [Page 35]Albeit he checked the formal Jew, and rejected the Idolatrous Heathen and their sacrifices witha Who hath required this at your hands? yet he never will discourage any one who tenders to him by a hand of faith this Propitiatory Sacrifice: He will admit this, if thou canst present it to him by faith. Lift up therefore the feeble hands, the droop­ing head, the fainting heart; there is hope, nay assurance that sins may be expiated. For

2. This Sacrifice is of God's own appoint­ment, he provided it; when we were at a loss, and could not find wherewith we should come before the Lord, and bow our selves before the most High God; when the fruit of our body could not expiate the sin of our soul; when finite wisdom was non-plus'd, then the Lord discover'd his Grace and Mer­cy, and chose out a sacrifice for us; he pre­pared this sacrifice: We may (as Abraham said, [...]) varying the tense say, God hath provided himself a Sacrifice. This he sha­dowed out to us by prescribing all his Sacri­fices. This he telleth us when he saith, He prepared a body for Christ, when he saith, He sent him, and gave him to be a propitia­tion for us, and sealed him, &c. and such like expressions. He, the Lamb of God, because ordained of God, was our Sacrifice. These two things considered, let the guilty, con­vinced, fearing and almost desponding soul, debate the case against his own fears and di­strusts. Put such Questions to an issue.

1. Shall I despair when I have a ground to hope? Let him embrace his desponden­cies who cannot see a ground for hope; my [Page 36]heart breaks not while my hope is whole and unbroken.

2. Are not those hopes well bottom'd which are built on the assurance that sins (my only dangers and fears) are pardonable? Cain perhaps would have hoped if he had appre­hended his sin pardonable. And I am bound to hope, because God assureth me by this sacrifice, that my sins are expiable, and may be pardoned.

3. Why is there an Expiatory Sacrifice admitted, nay provided by God himself, who is the supreme vindex culpae, and who alone had jus poenae, the power of executing punish­ment on the offenders? Hath he appointed a Sacrifice to expiate my sin, and can it be that my sin remaineth inexpiable, unpardon­able? Is not that sacrifice sufficient which God himself sindeth out? Away with unrea­sonable fears! banish forever sinful distrust! Here's a Sacrifice to atone my offended Lord, of his own providing, and will he not accept it? I will tender it, I will mention it; he will not refuse his own choice.

4. Can any one be found who missed the benefit of a pardon, that sought it in the blood of this Sacrifice? Oh that I could believe and hope until I heard of one so dis­appointed! then should I never be ashamed. Hath he not put away sin by once offering of himself? and hath he not by one sacrifice for­ever perfected those that believe, that are sanctified?

5. Am I not one who may betake my self to this sacrifice? What should more hinder me than others? Am I excepted out of the [Page 37]Act of Oblivion? Why may not my sins be laid on this Sacrifice? Do I not read that he liveth for ever to make intercession for those that come to God by him? Oh glorious hope! Intercession for all that come to God by him! Then cheer up doubting heart, here is a sacrifice for all that come to God by him; for this Intercession is an act or exercise of Christ's Sacerdotal Office subsequent to, and dependent upon his foregoing Sacrifice. He sacrificeth for as many as he intercedeth; if then the Intercession of Christ can impetrate and obtain favour, it is because the Sacrifice of Christ hath expiated thy sin and crime.

Sect. 5.

5. Thus far Guilt, Danger, and Feares may by eyeing the Sacrifice, convince the sinner how seasonable a good hope would be, and this Sacrifice sheweth how good the belie­ver's hope is. Now would it well become the soul to humble it self, and if thou find thy heart remain still proud and unhumbled, ask it these Questions over thy Sacrifice.

1. Canst thou be proud, and yet be found worthy to die in thy Sacrifice? can this be born? wilt thou confess death is thy desert, and yet bear up as if thou wert innocent, and in no deserved danger?

2. Canst thou be proud of any thing so long as thy life is the fruit of an Expiatory Sacrifice? Thou livest by the death of another, and wilt thou pride thy self as if thou need­edst not any ones help?

3. Canst thou confess guilt, and yet pro­fess [Page 38]a thought of worth in thy self? How shameless is that pride which at the bar con­fesseth it's Guilt against the Law, and advan­ceth it self against the Law-giver! It is a most unseemly thing to behold a heart rising with pride, and falling in a Sacrifice. Let thy humility then sute thy state as it appeareth in thy Sacrifice, and I dare say it will sute the state of thy soul in it's repentance, and mourn­ing for sin.

Sect. 6.

6. Fountains and Springs lye deep, & where the soul is laid thus low, if it doth not freely and spontaneously weep, bring it's Sacrifice into sight, let that be viewed; see it standing before an offended and displeased God, who was provoked by thy sin, look on it loaded with imputed guilt. Alas my sin lyeth upon it; observe thy Sacrifice falling before the Altar, and say, alas! was not this for my sake? should not I have fallen thus if he had not? He bled, and out of excess of love to me, poured out his life for me; he groaned, sighed, breath'd out his soul for my sake, and could he do more? alas! have I brought my Sacrifice to this? was ever man more un­happy to his friend, to his Brother? how hard are those stony Rocks? how dry that flinty heart which gusheth not out with tears in Remembrance of these things? My dearest Lord pity unrelenting soules, and oh! give a mourning heart that may be more equal in it's griefes, and sorowes, in it's teares and sympathies! how many eyes weep at newes of an endangered, troubled, imprisoned and [Page 39]wrackt friend! How many hearts are softned, melted, and broken with the sweats, burning — fits and Agonies of a dying man? yea how many melting hearts, and weeping eyes? how many compassionate discourses on the death of some one deserving more than Law inflicts for his breach of the Law? But how few over a suffering, bleeding, dying Saviour and Sacrifice? whither are the compassions of men and women fled? where may they be found? where shall we seek? or how shall we wooe and prevail with them? Lo! their friend and Lord charged with their guilt, sweating under its weight, groaning under its penalty, sighing with sobs that drew blood out of his veins, bleeding, dying a Sacrifice, loaded with our deserved punishment. And few alas! very few grieving hearts, weeping eyes, or mourners for their want of tears Lord! give more, that I may give some tears, to wash thy bleeding wounds.

A second grace requisite to a Christian in the commemoration of the Lord's Death at the Lord's Supper, 2d. Grace, Faith exer­cised and improved. and improveable on con­sideration of Christ dying a Sacrifice is Faith, a grace indisputably necessary to him that will come duly to that Ordinance; and there­fore I lay not out any time or pains on the proving thereof; a grace well improveable, by consideration of Christ dying our Sacrifice, on which I intend to insist next.

The Death of Christ under the notion of the Death of a Sacrifice, will improve the Believer's Faith; which I hope will be ma­nifested when we have viewed the grand concern of Faith in these three particulars. [Page 40]1. It's Expectation, or the things it waiteth for. 2. The grounds of its Expectation and waiting. 3. The present actings of Faith, whilst it is assured there are such things to be expected, and whilst it is perswaded and re­solved to wait for them. Of all which in order.

Sect. 1.

1. That he died seized, and possessed of a great and vast estate of which he had the abso­lute disposal. He was Lord of Heaven and Earth; and could give what ever he pleased of the one or other unto his peculiar people. It is true, he acquired a new title and right by his death, but it is as true that he had an un­questionable title and right to all, both the Glory of Heaven, with the grace that pre­pares and fits for it, and to the goods of the Earth with power to give to best pleased him. He did veil his glory, and in the daies of his flesh forewent the exercise of that glo­rious royalty which was his due equally with his Father; but he never did disseize, or dispossess himself of that inheritance which by the right of eternal generation from the Father, and which by the right of creation jointly with the Father he was, and will be still seized and possessed of, thus the Heavens were his, the Earth also; Heb. 1.2. He was heir of all things. Now could it be likely or indeed ima­ginable that so great an heir, seized of such an estate, should die and not dipose of it? had it not been wisedom to dispose of it to some or other, if he had had no dependances that needed it? the worth of the estate would have advised this if the indigency and want of the kindred had not perswaded to it. But Indeed,

Sect. 2.

2. This great heir had a very great kindred and alliance, Psal. 2.8. who were even poor enough; for the greatness of his kindred, they were scat­tered over all the earth, Rom. 15.11 Psal. 110.3. Rev. 7.9. Heb. 11.12. he hath some of all Nations; they were as the dew from the womb of the morning, an innumerable company which no man could number; as the sand on the sea shore, so was his kindred to be. And as they were many, Rev. 3.17. so likewise were they exceeding poor; they wanted much, for they had by prodigality spent all; they had wasted their goods, God gave them a good portion, did set them up bravely furnished, but all was gone unless a little which the mercy of their Creditor spared to them to live upon. There was a Judgment taken out, only mercy for­bore the Execution. Now could such a mul­of poor needy kindred be forgotten and neg­lected think you by such a Dying Friend? and how should he have shewed himself of the kindred, but by giving them legacies at his death? If their unworthy deportment was such as would disengage any other, yet it could not disengage him, who would do what best became his affection, not what best suited with their deserts. Take there­fore this farther into consideration.

Sect. 3.

3. That this great Heir had a most hearty and unparallel'd affection of pity and love for all his poor kindred. He loved them with a [Page 87]love greater than the love of women; he did bear the love of a friend, a father, of a husband; his love to his was so great, none could have greater; for it was that caused him to die for them. Now having thus loved his own, he loved them to the end; and love hath a good memory, it will not easily forget. I am sure Christ did neither abate of his love, nor forget them he loved, which perswadeth me to conclude, that this great Heir so dearly loving his poor kindred, would certainly provide for them, and leave a Will or Testament behind him, which they should all be the better for; which I the rather in­cline to believe he would do, because

Sect. 4.

4. His poor kindred needed some such due, lawful, and valid Act or Deed to convey his estate unto them. For Christ knew, and he hath given us to know, that we were not his Heirs at Law; nor could we have claimed or recovered any part of it by the Law; we had lost all our right, made forfeiture of all we once were possessed of, and God the great Governour and Lord of all, had (as we know Kings sometimes do) given all the estate of the condemned Traitors to his Son, and by especial gift had estated him in it. Ask of me, Psal. 2. and I will give thee the Heathen for thine inheritance, and the uttermost parts of the earth for thy possession. And we are blessed with all spiritual blessings in him. Our sin was our death, and cut off all our claim and title to [Page 88]every desirable good. Peccatum abolevit Natura­lem eam communionem quae Creaturam cum Creatore con­sociabat. Thes. Salm. de trib. Foeder. sect. 33. Sin abolished that Natural Com­munion which joined the Crea­ture in friendship with the Creatour; as the Learned Pro­fessors of Saumur observe. And God hath set forth this emblematically in the dispossessing and ejecting Adam out of Paradise. What­ever God bestow's now, he bestow's it in, and through Christ with him he giveth all things also. This being the case of Christ's poor friends, what more likely way of be­friending them than by Will? what surer way than by ordaining his last Will and Testament? since they had no title by Law preceding his gift; nor could they have any title any other way. He gave it therefore by Will, that it might be sure to come to them.

Sect. 5.

5. This great Heir died in perfect memory, and with wisedom that excelled the measures of the wisest men who set and keep their houses in order; he died not (as some men do) of a disease that should disable him to ordain his last Testament, but was his own man unto the last; he manifested this in his care of his mother, his charity towards the sinful mur­therers, for whom he prayed &c. I would add more proofs, but that it would wrong your Christianity, and call that into question. He is not worthy the name of a Christian, that is so much a stranger to the Death of Christ. In a word, he as well knew his friends needed he should give to them, as he [Page 89]knew his enemies needed he should forgive them; as he did in pity pray for the one, so he did in love and care provide for the other. And dying friends usually do provide in their last Will or Testament, especially if they have what Christ had.

Sect. 6.

6. Time enough to dispose of his estate. Some wise men leave their friends whom they dearly loved ill provided, because the sur­prize and suddenness of death preventeth them. But our Lord, this great Heir of all things, could not be surprized; he knew when his hour was, how it approached; he knew all that concerned others; he knew what was in Man, and therefore could not but know all that concerned himself, and his Death. Out of all which circumstances I do adventure to conclude, That Christ did be­fore his Death ordain his last Will and Testa­ment, and in it provide for his poor kindred, out of that vast estate which he was seized of, which he possessed and inherited in the right of his infinitely Excellent Nature, his Primogeniture, his Powerful Creation, and the Donation of his Father, when Man had for­feited all, and all estreated unto God the King and Soveraign of Man. In sum, Christ had time enough wherein to do this; he had good will enough to move him to it; he had estate enough to furnish and enrich them, and his poor kindred had need enough. And what then think we could hinder him from making his Will; or what should disswade us from believing it?

from his humiliation unto death. He humbled himself, and became obedient unto death, &c. Wherefore God hath given him a name, &c. that every tongue should confess that Jesus Christ is Lord. Christ who died, and because he died, hath this title given him, He is Lord, and this title is given to him of God himself, ( [...]) God hath exalted him, and given to him a glorious Title: Now this is not a swelling Title without power, or riches to befriend and help his people; such vain Titles are sometimes given by man to man, but never unto any by God himself; for he ever invests power with the Title he conferreth; and such a power or Autho­rity as became both the greatness of the giver, and the greatness of the receiver could not be less then a full uncontrolled, and law­full power of making a Will or Testament, giving out legacies to his indigent kindred and friends; suitable to all this is that of John 10.17. Therefore doth my Father love me, be­cause I lay down my life &c. Note well how Christ's laying down his life, i. e. Dying for his sheep, is is set down as one cause why the Father did so love him. Now because the Father loved him, he hath given, or put all things into his hand, John 3.35. Left them all to his disposal. These two places of St. John do in effect speak this very language, That the voluntary Death of Christ should procure his Father's love to him, and this love of his Father should bestow a power and right on Christ to dispose of all things. All which was exactly, and punctually per­formed to Christ after his Death, as well as [Page 93]largely promised, and contracted for, upon condition that he should die; the promise was made on condition he would die, and the right to all contained in the promise, was conferred upon him, because he died, and this right is expressed by St. John thus, he hath put all things into his hand, because he loved him, and he loved him because he laid down his life. Thus Christ acquired a right over all by his Death, and at his Death disposed of it for the good and benefit of his people, whom he made his Heir by Will or Testa­ment, which is yet farther confirmed by these two places, viz. Luk. 22.29. I appoint unto you a Kingdom. I appoint (so we read it at large) but the Greek doth point out an ap­pointing by Will or Testament: on which passage the Learned Beza hath this Note (beside what is cited in the Margent) These words being the words of Christ, [...] vulg, dispono, alii, Lego. Ex illa formula d [...], Lego in Testamentis usitatâ. Nomen enim [...], pecu­liariter de Testamento dici­tur. Beza in loc. Haec Christi ad mortem pro­porantis verba speciem habent Testamentariae cujusdam dis­positionis quo allusit Aposto­lus, Heb. 9.17. approaching now to his Death, do carry the form and shew of a certain Testamentary Disposition, to which the A­postle alludeth, Heb. 9.17. More might be added to clu­cidate and clear the word in this its most proper and na­tive signification but I for­bear that now. Vox Testamenti Latina, Grae­cam vocem [...] restrin­git ad Foederis gratiae oeco­noniam Testamentariam — &c. Joh. Cloppenb. de V.T. Disput. 1. sect. 2. [...], notat declarationem voluntatis ultimae, &c. Joh. Cocceius de Foeb. c. 13. sect. 470. Let it suffice that Christ useth a word in this place, which naturally imports the making of a Will, and so leadeth us to consider him as a Testator, as one be­fore [Page 94]his each appointing and ordaining his ast-Testament.

The second place is that of St. Paul, Latinis auribus nota erat. (Vox Testamentum) signifi­care—in rebus oivilibus ex­tremam voluntatem de rebus quas post mortem quis fieri velit, &c. Bened. Aretius in prologum. ad Nov. Test. Heb. 9.16, 17. For where there is a Testament, there must of necessiity be the Death of the Testator: For a Testament is of force after men are dead, otherwise it is of no strength at all whilst the Testa­tor liveth. In which words the Apostle doth argue the certainty and perfection of the Covenant or Promises in Christ, and proveth it by this known Argument. They are the Testament or last Will of Christ, which Christ the Testator hath by his death confirmed beyond possibility of a change. Est Oeconomia Testamenta­ria cui confirmandae mors intercedit Testatoris, Heb. 9.16, 17. Joh. Cloppenb. de Test. Vet. disp. 1. sect. 2. That look how sure and firm the last Will is when he who made it is dead; so sure and firm are the Promises to us; Voluit Foe­das suum— babere ra­tionem Te­stamenti propriè dicti — Jacob. Cappellus in soc. for they are the Testa­ment of our Lord confirmed to us by his Death. For Christ would have his Covenant cast into the mould of a Testament or last Will properly so called.

On these places I conclude this first point; Christ did not die intestate, but did ordain his last Will ere he died; and so his Death may be considered by us as the Death of a Testator, who being our friend, made his last Will for our good and benefit; for by Will he hath bequeathed very great things to us.

Sect. 1.

1. First such thoughts are suggested to us by Christ himself in those expressions which he used in the first appointing and administring of this Ordinance when he chose to speak of it at a Te­stament. Among many names wch. might have been used, and which are gotten into use since, none so much pleased our Lord as this; Mat. 26.28. Mark 14.24 Luk. 22.20. It is the blood of the New Testament, and it is The New Testament in my Blood, Now a Testament leadeth our thoughts to the Testator; and indeed primarily, or in the first place though secondarily it signify a Covenant; And though now the frequent use of it in the notion of a Covenant makes us the labour to prove this, [...], Testament to signify a Testamen­tary Disposition or Will, yet we can prove it from the Scripture, as from Heb. 9.16, 17. Where beyond doubt it denotes a last will. And the Third of the Gal. ver. 15. If it be buta Man's Covenant (or Testament) (for it [Page 96]is [...], may with very good sense be un­derstood of a Testamentary Disposition, Paraeus in loc. Crellius in loc. or last Will as it is also intrepreted by some. Hu­mane testimony both from Historians and Lawyers pleading this use of ( [...]) Testa­stament might be added. But I refer you to the foregoing Chap. latter end. In one word, we may well suit our thoughts to Christ's words. His words may very well be both the matter, and the rule of our meditations; so that we need not fear that we erre in our thoughts at a Sacrament, when our thoughts do not wander from Christ's own words; we do surely entertain right, and seasonable me­ditations, when we entertain such as Christ suggesteth, who no doubt did purpose to lead our minds by his select phrases and words. For,

First, This beares an uniform analogy, this exactly suiteth with the manner of Antient Sa­craments which afforded seasonable matter of meditations in the Sacramental phrases, and ex­pressions then used as circumcision of the fore­skin &c. Directed them to think of circum­cising the heart, and the cutting off the lusts of the flesh, the Passeover by it's very name led the thoughts of the Jewes to meditate on the Angels passing over their Houses, [...] Tran­sivit per intervalla, Transilire unde [...], Agnus mas­cnlus qui mactabatur 15 die mensis primi—quo admonebantur Israelitae libera­tionis quae ipsis contigerat per saltum quem Deus fecerat, &c. Conr. Kitcher. in verbum. when he did smitethe Aegyptians. This, Pesach, spake, the Angels observing Israel's habita­tions, and his leaping as it were over them, but laying his hand on the Aegyptians. The mercy remembred is Israel's escape, for as [Page 97]much as the sword of the Angel rebounded from Aegyptians to Aegytian, still flying over Israel, and the name of the Memorial is Passeover. In like manner God hath set his Bow in the Clouds, a sign which he hath ap­pointed to mind us of his Covenant promise, no more to destroy the VVorld by Water; such Analogy between Sacraments and Things exhibited under them was of old; and there is not any reason why it should not continue still.

Secondly, Each Sacramental action doth lead us, and guide our thoughts to Meditations that befit the Season, and suit well with the Or­dinance. The taking, giving Thanks, break­ing, the Bread, pouring out of the VVine, Giving, &c. these all have their proper sig­nifications, and suggest suitable and seasona­ble Meditations. And no doubt if each action do so offer matter for our meditation; every expression will do it as well, especially con­sidering.

Thirdly, [...] That words and expressions are the most proper and natural signs of things, They represent things to our thoughts more lively than actions do words are the Candles which light you; things are the rare pieces which should entertain your thoughts; words are but like glass Cases through which you may discern, and view, and recreate your thoughts in beholding the curious Needle­work, or Pensil of exactest Artist. Such are the words of Christ; here they shew us what kind of love he bare toward us, what tender care he had of us, what full, sure and seasonable Provision he made for us, &c. [Page 98]This is that admirable and unparallel'd piece which lieth within the Glass of his words, and which we may seasonably meditate on any time, and most seasonably when we shew forth his Death.

Fourthly, The words and expressions of o­ther places of Scripture, and in other matters, have been the guide and matter of the Saints Meditations. So David meditated on the word of God. Psal. 119.148. Daniel thus employed his thoughts. Dan. 8.15, 19. And the blessed Virgin laid up the words which were spoken, and ponder'd them, Luke 2.19. Now if there be any special exception a­gainst the like entertaining our thoughts in weighing the words of Christ in this case, let it be produced.

Lastly, Debuit ejus oratio cum ipsa re con­sentire ut vera esset & Christo dig­na, qui sese ip [...]am veri­tatempraedi­caverat. Thes. Sal. de usu &c. Caenae, &c. Sect. 14. Plain, significant, instructing words do hardly awaken, raise, keep up, and strengthen our Meditations, and Considerations suitable to the nature, end and solemnity of this ordinance; and Christ who knew our great dulness, who pitied us under it, and who purposed to help us against it, would never puzzle and perplex our minds with words and expressions Aliene, unsuitable, and far remote from the things we ought to consider; Christ would rather make it a more easy thing, than a more difficult, to fall into seasonable meditations by following the drift, meaning and design of of his words, which containing a Testament or last Will, lead us at a Sacrament to consider Christ dying as a Testator, as our Friend in love, care, bounty and fidelity providing for us by Will, such thoughts well suit the Or­dinance of the Lords Supper.

Sect. 2.

2. Secondly, In his (lib. Novi Test.) verè expri­mitur extre­ma Filii Dei voluntas quam ratam voluit inter nos post mor­tem suam. Eam habe­mus expres­sam in Caenae dominicae institutione. &c. D. A­retius in Prolegom; ad Matth. Such thoughts well suit the Sa­crament of the Lords Supper. For then our thoughts, and the things themselves agree; there is an harmony between the things themselves contained in the Sacrament, and the thoughts of the Communicants. The nature of the things and our thoughts do then center and meet together; and there is most suitableness, where there is nearest agreement. Now I have sufficiently proved, that Christ did make his last Will, and that he died a Testator; the Sacrament of his last Supper is a shewing forth this Death; and unto this do your thoughts agree, when they run out into Me­ditations on Christ dying and making his last Will. So that more needs not be added to this Second Argument; by which it appeareth how suitable such thoughts are, agreeing well with what is represented to us, and how seasonable our thoughts are, being drawn out at such time, as these things are represented to us.

Thirdly, Meditations on Christ dying and making his last Will and Testament, do well suit this Sacrament; for they do well suit with the ends of this Sacrament. There are among others four eminent and unquestionable ends of this Sacrament; to all which, these thoughts exactly agree, of all which in as few words as I may, I do purpose to speak. And so,

1. First, A publick and solemn Declaration or Profession of this great Truth, That Christ Jesus the Messiah hath died according to the Scriptures, and is risen again living in the glory of his Father, with whom we have [Page 100]Communion in every Sacrament until he take us to the Glory of the Father, or come again to us in the Glory of the Father. E­very Sacrament is a taking out a Certificat that Christ died, and was buried, but that he is risen from the Dead. [...] Isa. 53. Every time the Bread is broken in a Sacrament, we tell the world that our Lord was cut off out of the Land of the Living. The pouring out of the Wine speaketh his powring out his blood unto death; and for proof hereof, we pro­duce his Testament and last Will; the last Will of our great Commander, who made it (In Procinctu) when he was girt, and in his Ar­mour just ready to enter the conflict, where­in he laid down his life for us. The excellent Moralist and Historian Plu­tarch tells us, [...], &c. it was the cu­stome with the Roman Soul­diers to make their Wills when they stood in Battel-aray. — Facientibus Testamenta in procinctu veluti ad Certam mortem eundum foret. Velleius Paterculus. lib. 2. I am sure when they went on a hard and dangerous de­sign, the more considerate a­mongst them, made their last VVill, as the Roman Historian reports of their Souldiers as­saulting Trebonia in Spain. Our great, and Glorious Captain knowing that his hour was come and that he must dye for us; disposed thus his estate by VVill or Testament, which proveth the truth of his Death as fully as any VVill duly proved by course of Law proveth that the Testator is dead. Now certainly good evidence to the truth of Christ's death must needs be very suitable to our publick declaration and Profession of his death and so [Page 101]must suit with this first End of the Sacra­ment, which is to shew forth his Death until he come. The valid and irreversible Testa­ment proveth the Death of the Testator. Now such a Testament we have exhibited in the Sacrament; and who employs his thoughts on this meditation, employs them so as they agree with the End of the Sacra­ment.

2. Secondly, Christ intended the renewal of our lively affections toward him Dying for us as another end of the Sacrament of his body and blood. He did therefore appoint this Ordinance to continue after his Death, that it might keep the affectionate remem­brance of his love alive in our hearts. He would not have his Death forgotten, neither would he have it kept in memory without the vi­gour and strength of our love. His friends were dead in sin and misery; at that time he remembred these dead friends with life of affections, and now his living friends must not remember him with dead affection. A lifeless affection is next neighbour to no affection; and to remember with such affection, is very little more than quite to forget. Now none of us should so forget our Dying Lord; we could not see him dying as they did, Luk. 23. v. 27. who followed him to Mount Calvary, and saw him with their bodily eyes; yet in every Sacrament of his Supper he is evident­ly set forth dying among us; and so every one of us must remember him; every place in the Church may put us in mind of our Lord; but the Table and the Cross do more particularly and lively set our remembrance [Page 102]on work, Sic oculos! Sic ille manus! &c. Let me ask the question, did you ever lose a dear friend who made you a Legatee in his Will? or appointed you Executor of it? how did your affections stir, move, yea melt your heart when you read over the Will? when you came to demand your Legacy, did you receive it with dry eyes? Let us bestow our affections in reading over Christ's Will, as we would bestow them in reading over the Will of a tender careful Friend, and then I am sure we shall frame our hearts to this second end of the Lord's supper, and demean our selves as Christ expects we should at his table. We shall remember him with love for his loving remembrance of us; we shall remember him with desires of his return and coming in glory to make good all that he hath bequeathed to us, to put us in possession of all that which the Sacrament representeth and sealeth to us, we shall say make hast come quickly oh! Lord.

3. Thirdly, A solemn, publick and constant return of Thanks and Praise to the Lord, is a third end of this Sacrament. Christus voluit sacram suam coenam esse mortis & passio­nis suae, nostraeque per eam à peccato morte & diabolo liberationis perpetuum [...], & nostrae ea propter gratitudinis & observantiae publicum Testimonium. Ludoy. Cappel. Thes. Salm. de Liturg. & Ling. Ignot. part 1. th. 5. Christ would have his holy Sup­per be a perpetual remembrance, as of his Death and Passion, and as of our deliverance from sin, death and the Devil, so of our gratitude and observance would he have it be a publick Testimony; as that Learned Professor hath expressed his sense and apprehension of this matter. We can scarce meet with any one [Page 103]person amongst the lowest and meanest Pro­fessours of Christian Religion, so little instru­cted in the nature and end of this Ordinance, as not full well to know and openly profess it is an Ordinance appointed for continuing a thankful Remembrance of our Dying Lord. We cannot read any Writer Popish, or other, but in their writings of the Sacrament, every page is full of it; the most usual name of it is Eucharist, [...], and the Syriack Version hath borrowed this Greek word to express it self, in Act. 2.42. & 20.7. where [...] is rendred by [...] which soundeth out Gratitude and Thankfulness; so some render and translate Bread, in Acts 2.42. & 10.7. broken in the Sacrament, and call it the Breaking of the Eucharist; but I will spare my time, pains and paper, and appeal to thy pretences and professions who goest to the Lord's Table: I know thou canst not acquit thy self to thy Brethren with whom thou communicatest, nor to thy own Pro­fession, unless thou declarest thy desire to remember thankfully the Death of thy Lord.

Now the Love of Christ remembring thee by Will in his Testamentary disposition, hath in it very many strong and prevailing per­swasives to thankfulness, and will certainly a­waken the sober considerate soul unto grati­tude, and so will excellently well suit with the season and the duty of feasting with our Lord. Of which more shall be said in our fol­lowing discourse if the Lord give leave. Mean while the greatness of our legacy, the free­ness of love in the legator, the unworthiness of the legatees, the certainty of our future re­ceiving [Page 104]it, the present enjoying more if so be we would set our selves with more diligence and search to enquire into the deed of gift our Lord hath made to us. These I say will cer­tainly perswade us to constant acknowledg­ing our debt of thankfulness to our dying Lord.

Our life should be a perpetual thanksgive­ing to Christ, but a Sacrament is the solemne day of Thanksgiving which Christ hath ap­pointed. He did find the Jews keeping the Passeover, so he hath ordained the Christian Feast of his supper in the stead thereof, and so to be kept: the Apostle tells us that he re­ceived of the Lord what he delivered to his Corinthians, [...], 1 Cor. 10.16 and he delivered unto them this cup of Blessing: this minds you of the grea­test gift God could give, and must not be lookt on without your heart in your eye. Go too then, think as you can of him who hath made you heirs by his will, speak of it as you can. Inusitatâ & incognitâ quadam fe­licitate. I mistake if you do not think & say (this came to pass by an unusual and wonderful happiness) as the Historian said of that will which made the people of Rome heir to a Kingdome. Be you as just to the Remem­brance of your Lord, and shew it in your thankfulness.

4. Fourthly, Another great End of the Sa­crament, and which Christ intended in ap­pointing, Coena in eum finem comparata est, ut sit communioris & charitatis Christianonum vinculum inter ipsos. Th. Thalm. de usu coen. Dom. dis. 1. sect. 42. it was, that union and communion might be preserved and continued among Be­lievers. It doth therefore bear the name of a Communion; and Christ hath prepared this [Page 105]Spiritual Feast to keep up spiritual friendship. Christ would have but one Table for Belie­vers, that Believers might have but one heart for each other. Christ hath put them all together at his table, that they might keep all together in love, and be but one. Mark well with what text the Apostle urgeth this Union and Communion among Saints, 1 Cor. 10.17. We being many are one bo­dy, for we all partake of one bread. But now alas! that is made a cause of contention and separation, which was appointed a means of union and Christian friendship; of which I might justly complain, were this fit time and place. But I conclude this in the words of the Learned Professours; Sacra Synaxis est dilectio­nis fidelium inter se contes­seratio quaedam. P P. Salmur. de usu & neces. coen. Dom. Disp. 1. Sect. 42. The holy Commu­nion is a certain signal mark of the love of the faithful one to another. Now I say, the last Will of Christ dying a Testator, conduceth unto this; and therefore the meditations of Christ dying a Testator, will suit with the Sacrament, and do well become a Communi­cant. View but a while, oh ye quarrelling Believers, how you have all one common great friend! ought you not be one in him? Have you not all one title? and may you overthrow your Brother's hope without overthrowing your own? are all men care­ful to preserve unity, whose welfare is en­dangered by discord? and will you be less than men? In one word, Christ hath put you all into his own Will, and made you Legatees, Joint-heirs: how well doth one Will become them, who are thus one in the Will of Christ! [Page 106]oh divide not in your wills and affections, you are undivided in the Will of Christ! suit your considerate thoughts to the blessed ends your Dear and Dying Lord intended to pro­mote; enlarge your thoughts on the parti­cular considerations and respects in which he died; draw down these respects unto the several graces and duties which they will awaken and strengthen, and I hope in a Sa­crament you shall find your Profession and Faith confirmed, your Affections enlivened, your Thankfulness enlarged, your Union and Communion with Saints strengthened and secured, by a due application of your medi­tations to the Death of Christ dying a Testa­tor, and so will find by experience what I have said, that these thoughts well suit a Sa­crament, because they well suit the ends of the Sacrament.

Sect. 1.

1. First. 1 Argument That which awakens the soul to a diligent search and enquiry into the word, and into its own state, will advance the growth of grace. Grace is of such a nature, it growes best when most searcht, as health by medicines which penetrate the secretest places of the disease, and expel the most hidden, hurtful humours: our spiritual Balm healeth best when self-examination openeth our wounds and ma­keth way that the Balm may sink and soak to the bottom. Now the consideration of Christ dying a Testator, and making his Will or Te­stament, will awaken us to such a search & en­quiry. It is almost natural to us when our rich friends dye to enquire what Will they made, and who are remembred, and what they are remembred in, especialy when they hear that all the kindred and all the friends are re­membered in the Will, and have somewhat given them; upon this the considerate Chri­stian begins his search of these two things at least.

1. The last Will of Christ which is con­tained in, and to be gathered out of his word. And next, He

2. Searcheth his own Pretences to the Friendship and Kindred of Christ; for the word assures him that the Lord Christ hath bequeath'd all to his Brethern and Friends, Hence

3. A Third thing is concluded by the con­siderate Christian viz. The strengthning his alliance to Christ, and making it more firm [Page 108]and sure, which is most effectually, and only done by adding grace to grace, and bringing forth fruits of grace; thus will this search occasioned by this Death of Christ improve grace.

Sect. 2.

2. That which answers the doubts, and which removes the disquieting fears of the gracious soul doth improve grace in the soul. Doubts are the souls earth-quakes, which shake the foun­dations, and weaken the superstructure; these doubts once well removed, and these fears once well blown over; the soul resteth on a good, strong, solid foundation; and all that is laid upon it standeth the faster and steadier. These disquieting fears are Languores animae, The consumptive decaies of weak grace, let these be taken away, and grace recovers to a healthful vigorous and strong habit; they are part of that spirit of bondage which attends a weaker, and less grown grace; and as these fears are dispelled, and the prevalence of the spirit of bondage abateth, so (the Pharrhesia) that boldness and child-like confidence of grown grace increaseth with an increasing measure of the spirit of Adoption, from which springeth an universal increase of grace: At (que) adop­tionis illius vim sense­runt in Spi­ritu Sancti­ficante, PP. Salmur. de Sp. Adop. Sect. 12. so they who are sealed with the spirit of Adoption, have still found the power of that Adoption by the spirit of Sanctification. Now, I say, Christ Dying a Testator, and lea­ving us his last Will or Testament to medi­tate upon, hath left us a good answer to our doubts, and the due meditations of the soul on the last Will of Christ, will much dispel [Page 109]our fears, and quiet the soul. For whereas there are two sorts of fears which afflict a gracious soul.

1. A fear it shall miss of Glory. And

2. A fear it doth want truth of grace. Christ by his last Will hath secured the belie­ving soul against both these fears; against the first by giving a Kingdom and Glory to such by Will; he appointed them unto a Kingdom, to a Glorious Crown. Against the second by bequeathing the spirit of Truth and Grace unto them, to lead them in holiness unto the end; and this Will of our best Friend who Died to confirm it, is a very sure Title on the sacred reverence & authority of last Wills and Testaments, — Legum servanda fides, suprema voluntas Quod mandat, fieri (que) subet parere necesse est. Aug. Imper. de vol. Virg. which must be sacred and inviolate when the man is dead; Command of Laws must duly be fulfill'd And so must that our dying friend last will'd, how much more when he who died once, hath for ever con­quered death, and lives for ever to see his own Legacies both bestowed and enjoyed, which peculiar to Christ our dying friend, gives greatest encouragement against such doubts, and might very well ease us of all such fears, and so be an excellent defence and prop to weak grace; whence will soon fol­low a considerable growth in grace.

Sect. 3.

3. That which confirms the truth, certainty and immutability of the promises, improveth Grace. I need not give long Proofs of so [Page 110]known a Truth, Praecipuum & maximè proprium ob­jectum Fidei situm est in promissioni­bus. PP. Salm. de Fide. sect. 7. the promisies are the objects of our faith, the good things contained in the promises are the object of our hope, the grace and mercy making the promises is the Load-stone of our love. In one word, we are made partakers of the Divine Nature, we do purify our selves, and perfect holiness through these promises. Grace is as the vine, the promises are the frame which beareth up and carrieth the vine which thriveth best when it resteth on the surest and stedfastest frame. Grace is a spiritual building which needeth a sure Foundation. [...]. Such is the pro­mise which, as the word of God, is in it self sure and stedfast, for it is impossible that God should lie, Tit. 1.2. & Heb. 6.18. Yet to this the Lord hath superadded the confir­mation and certainty of a Testamentary dis­position, or last Will, making, all the promises in Christ, and making them all sure, and un­changeable by the death of Christ, whereby they become to us ( [...]) yea and Amen, 2 Cor. 1.20. that we might have such assurance as should render it next to a moral impossibility for us soberly and deliberately to doubt them. Now all this is excellently effected by resolving and moulding the promises into a last Will or Testamentary disposition, which is of such a nature, that it becomes unalterable on the Death of the Testator; Heb. 9.17. for a Testament is of force after men are dead, and so the law maxim ensureth us, In publicis Lex, in pri­vatis Testa­mentum fir­missimum habetur. that what the law is in publick concerns, that a last Will in private concerns is for ensurance and firmness. In brief therefore, the last Will of Christ Dying confirms the Promises to us, what confirms [Page 111]the promises confirms our faith and hope with other graces, faith and hope confirmed do greatly tend to purifying and sanctifying our hearts, and making our life fruitful: in these things lieth the growth and improve­ment of grace; so that due reflections and right manage of our thoughts on Christ dying a Testator do as is said, improve the com­municants Graces.

Sect. 4.

4. That improves grace which doth soften the heart, and as it were ripen it unto a mellow temper, as the showers which soak into the earth in the spring time, which soften the earth do both prepare the way that ten­der roots of trees and plants may spread a­broad and root deeper; and also do afford nourishing moisture and sap whence the verdure, blossom and the fruit it self; so it is here a hard and rocky heart is as unkind, a soil for grace as stony ground is for Corn; neither can take root to any good purpose. Trees of righteousness are planted by the ri­vers of waters, which is a tender soil, [...] where the water courses divide themselves and run out into many branches, gently and kindly softening the ground. And though some vines of the Lord are planted in high Moun­taines naturally hard and barren, in proud and hard hearts, yet these hearts are like plowed ground, laid a fallowing and mel­lowing, and so prepared for the seed time every high Mountain is laid low before Christ. In one word, the pleasant Lillies do grow in the Valleys, low and softned grounds; [Page 112]so grace thrives best in the humble and tender soul. Now there are in the last Will of Christ many, both common and ordinary, as also Sin­gular and extraordinary motives and induce­ments to tenderest affections towards Christ. Whatsoever cause any true friend, any kind Brother, any dutiful Child can see in the care, love and bounty of his Dying Friend, Brother or Father, expressed and contained in the por­vision made by such one for him, that, all that, and more, may the meditating and con­siderate soul see in the last Will of Christ to melt him into affections for Christ, in whose Death he may see love living, and growing strong when life fainted and grew weak. And as his veines, and heart grew empty of blood, both grew full of love to you and me. So he loved his own to the end. What in particular these common and speciall motives are, I shall not now specify, but reserve them to another more fit place, thus you have the sum of this fourth argument before you in the next place.

Sect. 5.

5. That improves our graces which endea­reth the Lord Jesus to us; what increaseth our love to Christ doth increase our holiness, and addeth to our graces; love will long for a more close union; love will study the most intire complyance; it will ambitiously strive to ad­vance, and honour; it will without ceasing endeavour to please. That soul is most en­deared to holiness and most studious of holi­ness, which is most endeared to Christ, and most in love with him; such a soul keeps his Commandments.

Now the view and consideration of Christ▪s last Will and Testament will surely endear Christ unto the soul; there the soul seeth the real Testimonys of his Saviour's love. Last Wills or Testaments are those in which we profess all our affection. Quibus af­fectum om­nem fate­mur. Brisson. de Form. After this men can do no more, at this time therefore they will do what they can for their beloved Friends. This love is an immortal love attempting to fill the cistern & to leave it full when the spring head dryes up; it is a love surviving Death, when the lover cannot, a peice of Friendship rescu­ed from the hand and power which kills thy Friend. When Jacob could live no longer to love his Joseph, his love could not die but fleeteth from his feeble dying heart, and re­poseth it self in the sacred and unviolate treasury of Jacobs last Will, where it doth, and shall still survive both the Lover, and the Be­loved, [...] Gen. 48.22. 1 King. 1. in this you discover Joseph had a dou­ble share in Jacobs love. When David was to make his last will you may see which of all his Sons had most of David's heart; so true is it that last Wills are open windows of the heart through which we may see the living affection of our Dying Friend. This is undeniably true of the last Will of Christ, who looks into it shall see the dearest love, the tenderest affection, the faithfullest friendship, the seasonablest care, and the fullest provision, and who seeth this can do no less than wish he had a more dear affection to return for that which is so incom­parably grater than all other.

Sect. 6.

6. That improves Grace which shakes off security and awakeneth out of sloth; security is the lethargy of the soul; and it must be cured or the soul Dyeth, sloth is that scorbutick disease of the soul which weakens all its gra­ces, and takes off the edge of them, and this must be removed by a vigorous exercise of that strength and life which yet remaineth in Grace, or Grace will decay, wither, and dye; rid the soul of these two, and Grace will suddenly recover it self and grow. Now it is unquestionable that the last Will of Christ carrieth in it sufficient considerations to a­waken the soul out of pernicious security and to quicken it unto vigorous diligence. For all the legacies of Christ are conditional, requi­ring either precedent conditions, or enjoining subsequent conditions of love and obedience; and this love with obedience will be found such as will take up all thy time and strength; set to it so soon as thou wilt, here will be work enough for thy Christian care. Thou wilt find life short, love long, work weighty, strength weak. The Philosopher rowsed him­self with this, Vita brevis ars longa, life is short, Art is long. Christian, look over Christ's expectation expressed in his Will and Testa­ment, and write this presently as thy moni­tory, Vita brevis, Fides longa, The time of Life is short, the work of Faith is long; and rowse up thy self both from security and sloth; make haste to do thy Lord's will, that thou mayest have large share in the last [Page 115]Will of thy Lord. When a very rich gist is given by Will upon conditions and reserva­tions, and all revoked from every claimer who performeth not those conditions, and disposed to others who will do, and have done and performed the conditions; how great care and diligence doth this awaken? how speedy is the considering Legatee! what haste doth he make to perform! lest non-performance of his duty should disap­point his hope, and cut off his claim. Chri­stian, thou hast the Inheritance given by Will, and that Will prescribes thee thy duty; and if ever thou intendest to put in claim for it, look thou put thy hand speedily to the doing of what is there enjoyned thee. For I tell thee, thy Lord who made the Will, who prescribed the terms, who enjoyned thy per­formance, and before whom thou must make thy claim, is not now dead, but liveth; is not far off, but near to thee, seeth and ob­serveth all thy sloth and laziness, and will re­ject thy suit, and dash thy pretences, and con­found thy hopes, unless sight of his Will quicken thee to do his will.

Sect. 1.

1. First, Faith is one Grace which is im­provable by due managing our thoughts of Christ's ordaining his last Will ere he died, and dying, to ratifie and make his last Will firm and irrevocable. This gives us greatest assurance of the truth of the Promises, and so addeth to the evidence of things that are not seen. Man verily believeth, and boldly pleadeth his title and right to the Legacy which his dying friend bequeathed to him.

Sect. 2.

Secondly, Hope and Expectation of enjoying the good things promised, is another grace im­provable by the application of Christ's Death dying a Testator and ordaining his last Will. [Page 117]The certainty of future enjoying, and the goodness of the thing to be enjoyed, is the life of hope, the root and strength of it. Now, the goodness of that we expect, [...], & [...]. and the cer­tainty of our future enjoyment, are jointly contained and declared in the last Will of our Lord, to which in more particular manner we hope to speak.

Sect. 3.

3. Longing desires of surer interess in the Covenant or Testament of Christ, and desire of nearer union unto Christ, is improvable up­on the reflections of our serious thoughts on the Death of Christ dying and making his VVill. Every one who needeth, would wish himself of the kindred, and affinity of that rich, bountiful and kind friend, who enricheth all his kindred by his large Legacies at his Death; and he will desire to be so related unto Christ, who duly considers what may be obtained by Christ.

Sect. 4.

4. Love to the Lord, and a high prizing of his person and concernments is an other Grace of the believer improveable by this meditation of Christs Death as the Death of a Testator. Every one honoureth the remembrance, and speaketh well of him who doth liberally, and wisely provide for his indigent and needy relations; strangers do value such an one, and much more doth his ingenuous and conside­rate Friend.

Sect. 5.

5. Zeal to his glory and honour, a spiritual fervency of heart in all that such a Friend is any whit concerned in is another qualification of a believer and this also is improved by the due manage of our knowledge of Christs last Will and Testament. Were there but little cordial Friendship in the heart of a believer toward Christ, yet a little Friendship would kindle much Zeal for such love and bounty as is expressed by Christ in his Will and last Testament, to us.

Sect. 6.

6. Joy and Gladness in the Lord the heart will rejoice in its own interess in Christ, and glory in Christ, when the great and good things done for it by Christ, and setled upon it by the last Will of Christ, are known and duely considered. It is a vanity yet common among men to glory and rejoice in their rich Relations, and in their ample estates given to them by the will of such Friends; but it is no vanity in a believer to rejoice and glory in his large Legacyes bequeathed to him by Christ for the greatness and goodness of these things (with the unbeleif and vilifyings which others cast upon believers) their hopes and their Lord do warrant, yea call for it.

Sect. 7.

7. Thankfulness and gratefull return of praise unto him who hath so remembred us, is another grace improveable upon the consi­derate observance of Christ making his last Will; and upon our meditating on his will it is so apparently due, that every one doth usher in the mention of a Legacy or great gift by will with thanks to the Giver; I thank him he remembred me. &c.

Sect. 8.

8. Humility and a lowly temper of soul, a so­ber esteem of our selves (who have what we have, and do hope for all that we can expect, of free gift) is another grace or Christian ha­bit improvable by due and serious consider­ing Christ's last Will and Testament made by himself before his Death, and confirmed by his Death. We had been all poor sheaks, and pitifull beggars, if it had not been for this rich and great Friend of ours. I have heard men blow down the pride of some, (who were set up as we are by anothers bounty,) with one blast such had not been worth one groat if his Friend had not put him into his Will; so do thou Christian consider, and so say.

Sect. 9.

9. Patience in suffering for Christ's sake; nay Patient bearing all the afflictions of our [Page 120]whole life, is another grace which may be much increased by our due observing and ap­plying our thoughts unto Christ's last Will or Testament. He can never suffer too much for Christ, who hath so much given to him by Christ; nor may he be at any time weary of the labour he undergoeth for Christ who un­derstandeth what is his legacy in the Testa­ment or Will of Christ.

Sect. 10.

10. Sorrow for doing so little for him, and grief for doing any thing at any time against Christ, is another effect of our meditations and due observations of the love of Christ manifested to us in his last Will. This part of repentance is improveable by these like re­flections on Christ Dying a Testator, and put­ting us into his last Will. If there be any in­genuity lest among the Friends of a Dying person who giveth largely to them all, though they all did slight reproach, oppose and wrong him, this gift will draw out tears for their former carriage toward him.

Sect. 11.

11. Setled purpose to live in future dayes more worthy of, (at least with endeavours after a carriage and deportment which may be more answerable to) the love of Christ Dying for us, and so carefully and bountifully remembring us before he died. Renewed obedience is another effect which will be promoted and advanced by such thoughts.

Sect. 12.

12. A loving and peaceable disposition to­wards believers, our joint Legatees, who were in the heart of Christ as well as we, and who are by the Will of Christ made joint-heirs with us. Charity and Brotherly-kind­ness is a grace improvable by these sweet influences of Christ's love equally providing for them and us by his Will; we shall be con­strained to love those whom we know Christ so loved. And thus you have in this Chapter the brief Summary of what graces may be increased. Now the special influence which the last Will of Christ dying hath on the soul for the increase of each of these graces, will occasion the resuming of them in the order I have here laid down, and so will be our employment, and your farther enter­tainment in the next Chapter.

Sect. 1.

1. The believing, meditating and conside­rate Communicant may improve his Faith by the consideration of Christ's last VVill: there lye hidden many inducements unto Faith, and very strong supports of Faith; all which consideration will draw forth, and likely enough in some such order as this some of them may be drawn out.

Now the Scripture tells me, that Faith is the substance of things hoped for; a perswa­sion of the certain future accomplishment of those things which are pro­mised to the Believer. Credere est persuasum esse de veritate alicujus rei. PP. Sal­mur. de Fide, sect. 15. To be­lieve, is to be perswaded of the truth of any thing proposed to be believed. So that the more, the clearer, the surer our perswasives and arguments are to believe, the stronger will be our Faith and Assent to the Truths which are proposed and argued; the stedfaster and more un­moved will our perswasion be, Persuasio non fit aliterquam admittendo aut introducen­do in intellectum eas rationes caque argumenta quibus u­naquaeque res sese veram esse demonstrat. PP. Salmur. de Fide Disp. 1. sect. 15. Which is wrought in no other manner than by admitting or letting into the understand­ing those Reasons and Argu­ments whereby each thing de­monstrateth it self to be true: VVhich passage of the Learn­ed Professours is a very fit Exposition of the [Page 123]Apostles words. [...]. Heb. 11.1. Faith is the evidence of things which are not seen, it is the conclusion of the soul, arguing with it self from the evidence of truth, and from the certainty of those reasons which are dis­cussed, and throughly pondered; as then, there is more or less evidence and certainty in the promise or word on which our faith and per­swasion is built; so there is more or less strength in our faith or perswasion, Confirmat— fidem quod magis ac magis per­suadet vera esse promis­sionem, &c. P.P. Sal. de Sacram. in gen. sect. 54 and a certainty which grows greater and greater, will produce a saith which grows greater and greater like wise. Let us then see what increase of our perswasion and faith, may be made by the last Will and Te­stament of our Lord. In which thou hast.

First, All the common inducements of a firm perswasion which are as much in this as in any. No man's last Testament, can have more grounds for the ensuring us it is firm and stable, than his last VVill of Christ. He was in strictest propriety, a Person who might optimo jure, in best right make his VVill. He had wealth and riches, spiritual Riches, fulness of Grace and merit; Testes suntin primis disci­puli ejus A­postoli sancti man tyres quoque testes sunt.-Testes etiam bom ministri om­nes Testes e­tiam Angeli omnes (que) Pii. Ben. Are­tius in Pro­legem. ad Matth. he had large demeasnes, was heir of all things, he could sua legare, bequeath his own; he did also make his VVill by his death; he confir­med all the promises, and made them the Legacy of every Believer. He did condere Testamentum, ordain his Testament. To which he added sufficient VVitnesses: to him give all the Prophets and Apostles witness, that whosoever believeth in him hath good title and right to eternal Life; he bequeathed it by VVill, and adhibuit testes, * call'd in [Page 124]Witnesses. And farther, he publish'd his Will, sent out his Apostles, who declared Christs death, and the Believers life. Every Minister of Christ is one by whom Christ still pub­lisheth this Will of his. Now if thou who readest this, hadst such a Ground of Plea for an inheritance; wouldst thou not say, thou hadst a good Title? wouldst thou fear to claim thy Legacy? wouldst thou not sue the Execu­tor rather than lose thine inheritance? when thou shouldest read what thy dying Friend commanded to be written, what witnesses are to it, how plain and full he made every thing be written & publisht, would not thy perswa­sion grow as thou readest? So then it is in this case, every promise is reduced into the form of a will, and the more thou readest and con­siderest, the more wilt thou discern the sta­bility and the certainty of the promises. The words which thou believest, & on which thou may'st claim, and make good thy claim to any promise, it is the Legacy thy dying Lord hath bequeathed thee. Say then before thou goest to the Lords Table, I am now prepa­ring to renew the memorial of Christs death, and what thoughts am I to entertain? ought they not to be thoughts of the precious promises which are comprised in the Lord Jesus, in whom they are all yea and amen, made to us in him before he died; made most sure to us by him when he died. And who dares go about to reverse what he hath so consirmed? who shall presume to annul and make void his will? I see others believe their interest in the last will of their Friends: I know I am the Friend of Christ, and in his Will, what then should make me doubt? [Page 125]Nay I will endeavour to have as inviolatam fidem, inviolate and unshaken Faith as I have inviolate and Sacred ground of Faith in the last Will of my Lord.

Secondly, The Believer hath yet more to increase his faith, and to confirm him in the perswasion that there shall be a performance of all that is promised. For it is all made sure by the last Testament of him who could not exceed his own treasures; he hath not given larger Legacies than his estate will bear; though his Gifts are great, yet his Estate will make them good. He is heir of both Worlds, with all that is in both: he is heir of the world to come; and he is pro­prietary of all grace which fits for Glory; and he is also Proprietary of all Glory fitted unto Grace, that is prepared and apportio­ned unto Grace. He is Lord of this present world: although we do not yet see all things put under him, yet he is the man of whom David spake, Psal. 8. witness the Apostle, Heb. 2. He shall inherit all Nations: he is a King, whose dominion is over all. In one word, the greatest wants, the largest de­sires, the highest expectations of his kindred could not be too much for his Treasures. Though none ever gave as he hath given; yet none ever did or ever shall be put to a­bate or to forgo any part of his Gift. This oh believing soul is! peculiar to thy Lord; his Riches will pay all his Legacies.

Say then to thine unbelief, what is it thou stickest at? where lieth the difficulty? are the promises so rich, they exceed the Estates and Treasures of this world? do they a­mount [Page 126]to more than all the world can make up? why still they are not greater than the Riches of both worlds: and remember thy self; he hath both this, and that world which is to come, at his disposal, and his Bequests are to be disbursed and paid out of both: [...] which the Arab. reads Quicquid est in ea. will both be enough? cannot the ful­ness of the Earth fill thy emptiness? why the Earth is the Lord's, and the fulness thereof; the World is his, and they that dwell therein. Banish thine unbelief which ordinarily stumbles most at the wants and streights of Christians in this life; and look to the last Will of Christ which is unto Godliness. [...]. He bequeaths all the promises of the life that now is, and of that which is to come. Oh now where is thy faith? what forbids thee to be perswaded of the truth of the promise of Christ; 1 Tim. 4.8. he hath not laid it on an uncertainty, much less on an un­truth: he hath not given so much, if his Goods will amount to it. He hath not as that beggarly Cardinal, given much, but his Legatees must find it out. No, but he had enough to give what he hath given; and e­very one shall in due time have all that Christ hath given; there are Assets to pay these debts; believe, than that thou may'st receive. See how much greater cause thou hast to believe, than any man can have to expect from the Testamentary disposition of a mortal friend who may possibly out give his Estate, but Christ thy Friend, did not, could not out-give his.

3. Next consider, as he had wealth both spiritual, eternal and temporal sufficient to discharge his leagacies, so he had wisdom [Page 127]which could not, and love in sincerity which would not err in the ordaining of his Will that so any Legatee should lose through the ambiguity or defect of his last Will. He need­ed none to direct him how to make a will which should hold good, and be valid to all the intents and purposes of his love towards his poor Friends. He is that [...], that one Law-giver whose wisdom directeth to the making Laws good, profitable and sea­sonable for his Church. He is that Lawgiver whose soveraign authority gives validity, and warranteth his word for a law to his Church. He is the King of his Church, and his Church knows not a law beside the word of his mouth. And the words of his mouth are right; there is nothing forward or perverse in them, Prov. [...] Prov. 8.7. 8.8. Now then see what farther ground of firme perswasion thou hast. Oh believing soul, to assent to, wait for all that he hath promised! all which he hath comprised and ratified by his last Will. Read over the promi­ses, weigh them duly, and say to thy self at a Sacrament, all these promises were confirmed by the last Will of my Lord. Whose death I am to remember and consider with respect to the nature and notion of his Death; and this his Death was the Death of a Testator, of one who made his Will so wisely, so con­sonantly to the law, viz. Of grace and mercy, so agreable to the holy will of God, so plainly and fully for the consolation of his poor Friends, that no one of his poor Friends shall ever be defeated, disappointed, or inju­red in their claim, and plea, their title by gift and will is so good, that nothing but a narrow [Page 128]desire, a straitned heart a scanty apprehension of it can lessen their portion in it; the fullest apprehension, the largest heart, and the vast­est desire according to Christ's own Will, shall have the best and greatest share in these gifts: get then apprehensions suited to these excel­lent mercies: enquire and learn what mer­cies are offered, represented confirmed and sealed in the Sacrament, what priviledges are there, (by God's charter and grant) given, and conclude of them; all these were put into Christ's hand. He hath disposed of them to his, as they need, as they desire, as they want, or wish. And that they might be sure, hath ordained them by his last Will a Legacy for all who understand, desire, seek and wait for them; and lest any doubt should discou­rage you, I pray you remember; Christ the wisdom of his Father could not want suf­ficient skill, and Christ Dying for us could not want good will to ordain his Testament, so that none should disappoint or defeat it in part or in whole. Consider then how little cause you and I have to doubt; consider how great cause we have to be fully peswaded of the truth and certainty of the promises. Nay farther, yet

4. All the Promises thus confirmed, by the last Will and Testament of Christ, are Legacies given by one who now doth, and ever shall live to be his own Executor. This Testament is not the Testament of a man who dieth and must entrust others to see his Will perform'd; but it is the Testament of one who was once dead, but behold he liveth, Rev. 1.18. For ever­more. O happy soul who art Heir of those [Page 129]Promises which he made who lives to perform what his love hath bequeathed to thee! [...]. Thou art surer to enjoy the Crown which he bequeaths thee, than ever was the child of any dying Emperours, or Kings, whose last Wills have been wickedly viola­ted because they were dead, and could not prevent the violence of such Traitors, nor avenge the wickedness of the Treason. But behold here's a friend who lives after death, and wilt thou know why he doth? Amongst others, this is one reason, Heb. 7.25. That he might save to the uttermost all that come unto God by him; and to intercede for them, viz. that they may enjoy what he hath given, that they may possess what he hath purchased. Now then, compare the grounds of other mens perswa­sions and confidences, upon the Will of their dead friends; see what is in them, weigh them, and write upon each of them Tekel, Dan. 5.27. thou art found too light to be weighed a­gainst the confidences and perswasions of a Believer; for all other Legacies are the gifts of the dead, but the Believers Legacies are the gifts of him who was dead, but is alive, and liveth for ever more. Others may have the assurance of an unchangeable Testament, and ordination of their will, but yet want an assurance of just and faithfull execution of it. If their Friend be dead, the Legacy is due and cannot be recalled. But their Friend is dead, & possibly the Legacy may never be paid: here's that defect which makes it too light to be weighed with the believers confidence, which is as sure, for his Friend was dead to confirm, and is yet surer than all others, for his Friend [Page 130]doth live. Christ will make all sure (as we say) his own eyes shall be overseers, and his own hands executors of his own Will.

Now then at the Lords Table view the riches of the promises, take a particular of what is contained in them, a particular of what grace, what consolation, what glory, say, All these are (by the last Will of my Dy­ing Lord) bestowed upon me. I may claim them, I may sue and plead for them, I may avow my title to them; for they are a Le­gacy given to me by my Lord: and who then can change or alter his VVill which hath been ratified by his Death? or who shall dare to violate it, and defeat me? or any other Believer? So long as my Lord liveth to prevent the attempt, and to avenge himself for the violence; Oh that our per­swasion of the truth of the Promises were firm and stedfast as the Promises themselves! Oh that we could give more credit to the Promises, as God hath given us more argu­ments and inducements to credit them! well Reader, I know not how my weak and dark reasoning with thee doth prevail; but I as­sure thee, there is in the Promises a most sure and unfailing truth asserted and declared to thee by this, That they are the bequests of Christ Jesus, who ever lives to make them good. Remember this at the Sacrament, where the Promises are all tendered to thee in Christ, I doubt not it will strengthen thy Faith.

5. Fifthly, Consider, the Promises are the Legacies of thy friend, who would not alter his Will, and dispose of them otherwise than he [Page 131]hath already disposed them. He is yesterday, Heb. 12.8. to day and for ever the same, in his love, care, wisdom and bounty; were he now to make his last VVill, he would not alter any thing; he would not blot out one name, nor abate any one Legacy. I stand the less to prove this, because nothing can fall out to change infinite wisdom; and such was the wisdom of Christ who is the Testator, and disposed all as you see them disposed. And in this appeareth a certainty in Divine Promises, which is (seldom? nay) never found in the promises of men, although confirmed by an irrevocable Testamentary disposition; for it seems past doubt, that if any one of the rich and wealthy Princes, or Grandees of the world, were to live again, and to ordain their VVills anew, they would alter much, leaving out some, abating to others, &c. Ei­ther upon discovery of unworthiness in the Legatees, or upon discovery of other persons and uses more excellent; all which would proceed from experience, and after­knowledge; the least of which cannot be supposed, or found in Christ. He would do what he hath done, were it all to be done over again. Now this doth add new evi­dence of the certainty of the Promise, and ought to add new degrees of strength to our Faith. How sure must those Promises be which are the Promises of one unchangable, and who repenteth nothing which he hath spoken! Away then with unbelief and doubts banish them all from thy soul. If thou wouldst but love thy Lord in truth of heart; if thou grievest for thy deadness and non­proficiency; [Page 132]if thou strivest to walk more worthy of thy relation unto Christ, and of his love to thee; be not too much dejected. Thy Lord foresaw this, and hath provided a pardon for, and help against it; and notwith­standing all the baseness thou confessest and bewailest in thy self, Christ would make the same VVill if he were to make it anew, and give thee as much as he hath done. Raise up thy Faith therefore, and at the Sacrament be think thy self; Here are the Promises re­duced to the form of a last VVill, that they might be sure; and they are so disposed by my Lord who foresaw all that can discourage me, and who would not change any thing, were all to be new done. Surely he intends as he speaketh; is in very good earnest; he will perform that at last, which he would not change or alter in the least. Oh then! I must perswade my self it is all truth which is in these Promises, and I should believe them more stedfastly if I did understand them more clearly. None can have such equal ground of believing his friend; none shall equal me in be­lieving Christ my friend and Lord.

6. Lastly let it be considered for ensuring the promises, they are the legacies of one who is sole, and supreme judge of all pleas and causes which can arise concerning our Right and Title to them. Symbol. Nicen. John 5.25. We believe that he shall come to be our Judge, is an article of our faith, and the Father hath committed all judgement to the Son, ha­ving appointed a day wherein he will judge the world by the man whom he hath ordained, Acts 17.31. who was adjudged by man unto death, died and was buried, but rose again, and shall [Page 133]come to judge Quick and Dead; whose sen­tence shall stand for ever good, so he hath a Prerogative Royall, peculiar to himself; for others last wills are by other men decided, if any thing of controversy arise concerning them. No man is judge in the case and plea of right between those he hath made joint Le­gatees, but one is the Testator, and dieth; another is the Judge and interpreter of the Testament whence it doth not seldom fall out that the Legatees are defeated of their right, and lose the gift of their Friend; and the mind of the Testator is not fulfilled because it is either not understood by the judge, or because it must not be understood (although indeed it is well enough known) this there­fore leaves some uncertainty in a man's claim, and the event upon trial is sometime a disappointment. But here is no such uncer­tainty in the event, for he is Judge who is Testator, and he is to declare his own mind, of whom we expect the gift, and who cer­tainly doth well understand his own mind. Besides, in expecting and claiming, the Legatee shall assuredly have all the favour shewed him that hee needeth. It is a rule in law, that wills should be interpreted in the more favoura­ble sense. That love which was so great to give the Legacy, will be great enough to adjudge it to the Legatee. Moreover it is not possible that a case should arise between the Legatees of Christ wherein the one should gain, and the other lose, for such are the gifts of Christ that they are intire and whole to each one; none hath the less for any ones having much; so the controversy shall never be but be­tween [Page 134]the soul and its unbeleif, fears, and doubts: between the soul, and Satan accusing and impleading it. And in this case Christ being Judge of his own Will, you may soon say what favourable, gracious and merciful judgement he will give; and how surely he will adjudge their title good, whose faith, love and desires sue for it to him. Awaken thy self then! and look on what sure ground thou standest! who hast Promises so full of certainty and unchangeable truth. Let thy soul admit no more unbelief than the Promi­ses, (confirmed by Christ framing them into his last VVill and Testament,) do admit un­certainty. Let not unbelief enter until thou seest uncertainty attend thine expectation from the Will of Christ. Reason with thy soul; pro­pose the case to thy serious thoughts. At a Sacrament I do remember the Death of my Lord Dying, and making his VVill, wherein is given to me all that which the Sacrament representeth to me; remission of sin, peace in believing, strength to walk with God, and after, my drinking this wine with his people at his Table. Luke 22. The drinking it new with him in his Father's Kingdom. This Ordinance is (as all other Ordinances of Christ are,) ex­ceeding full of grace for every one that heartily willeth it; and this fulness of grace is bequeathed by VVill; this VVill valid, and to be judged, (if any case arise) by him who made it. Come then! Will Christ think you enervate his own Will? Can it be imagined that he will not see it performed, who lives to be his own Executor? who would make no other if he were now to die and make his [Page 135]VVill again? Fear not oh believing soul! thy claim will be adjudged good; doubt not thy Plea of right, he is Judge who gave thee the right; stagger not through unbeleef. He did designedly give thee all assurance possible, not to prevent any unfaithfulness in himself but, to pre­vent all infidelity in thee. Not to confirm his own word by any new arguments, or new bonds which might be sure to hold if others did break; for his word, and promise is faith­fullness and truth; but to confirm thy faith, and that if unbeleef broke through some, yet it might not break through others; if it did prevail with the soul against any one, it might not prevail against every one of the encouragements and perswasives to believe. Weigh well the certainty of those promises which are confirmed by the last will of such, (I say, of such) a Testator who changeth not, who cannot be overruled by any superiour Judge, and then say how great your perswa­sion of the truth of them should be. It should be great faith that hath such great assurance, and strong perswasion which hath such per­swasives. Oh that our faith were porporti­oned to the ground of faith laid down before us in this very matter! there can be no colour of doubt where these grounds and perwa­sives of our belief are rationally considered. Bring therefore to the Sacrament an extract of the promises, set them in order before your eyes, see them all summarily contained in that one clause ( [...], Luc. 22.20.) This is the new Testament in my blood this is a Testament which bequeaths to every believer the [Page 136]whole purchase of grace, comfort, glory, and every good thing, which the blood of Christ was the price of. And he that bequeath'd all this, would not alter it, if he were to make his will anew; if any one will controvert my Ti­tle, Christ the Testator is to be Judge; if any would defraud and detain my part, or any par­cel of it, Christ lives to be his own Executor, and to give the possession of all, as well as to give me title unto any. Thus sure are the Promises of the New Testament, the Legacies of every Believer. Here are many Arguments, and each of them I think apt enough to perswade, were they duly improved. Reader, let thy thoughts, and deeper meditation add strength to thy Perswasion and Faith, by drawing out the strength of these Arguments, which may be truly called Arguments, put into thy hand, rather than handled for thee. I hope thou wilt find thy Faith taking deeper root whilst (like a tree) it spreads its roots among these firm reasons. I hope thy experience will, as thy judgment must, subscribe the truth of that Observation.

Look how many more are the good and fit Arguments which do perswade us of any thing; Quô autem plura sunt argumenta bona illa atque Ido­nea, quae no­bis aliquid persuadent, eô persuasio altiùs in mente radices agit. PP. Salmur. disp. de Sacra. in Gen. Sect. 46. — Quanto plura sunt & illustriora documenta quae ad unius rei cognitio­nem vel persuasionem ingenerandam concurrunt tanto natu­raliter sit in nobis vel rerum cognitio clarior vel persuasio certior ac minus dubitabilis, Iidem de discrim. Sacram. Sect. 6. so much the deeper rooting should the perswasion take in the mind.

How fit the arguments appear I know not, but certainly if they seem weak, it is from the weakness of the handler. They are of great force in themselves, and will be mighty to the deligent, deliberate soul, who is willing to perswade his faith to an increase.

CAP. V. Sect. 2. Hope Improved on Christ Dying a Testator.

A Second Grace improvable by our serious and meditative remembrance of Christ dying a Testator, is our hope. Whosoever doth employ his thoughts on the last will of the Lord Jesus, and duly reflects upon it, will find an addition to his hope, and ex­pectation of that good which is bequeath'd to the believer, by his Lord. Bishop Rey­nold's of the Passions, cap. 24. Hope is an earnest and strong expectation of a great good future, possible and difficult. Hope is ( [...]) an expectation of things that are good, and it springs, grows up, and flou­risheth with Faith, being grafted on a branch of the same stock on which Faith is grafted. The Promise which the Lord makes to us (for I speak of a Divine hope) in which Promise there is (ratio veri) undoubted truth, and there is (ratio boni) desirable good. The former St. Paul expresseth thus; The Pro­mises are Yea and Amen, 2 Cor. 1.20. the [Page 138]lattet St. Peter expresseth thus, Exceeding great and precious Promises, 2 Pet. 1.4. And the Royal Prophet hath excellently joyned both together, 2 Sam. 7.28. The word of God (which was the Promise made to David by the Lord in the mouth of Nathan the Prophet) is true and good. Now as Faith springs up and flourisheth on the truth of the Promise; so Hope springs up and flourisheth on the goodness of the Promise; or in the words of the Learned PP. of Saumur.

Indeed Faith embraceth the Promise as it appears, Nimirum Fides Promissio­nem amplectitur sub ratione veri, spes verò Promissionem considerat sub ratione Boni futuri. Disp. de Sacram. in Gen. Sect. 47. and is true; but Hope considereth the Promise as it is, and as it ap­peareth to be good and future. And this notion of Hope is warranted by the Sciptures. The Apostle speaking of Hope, determines it unto good as its proper object, Rom. 8.24. By Hope we are saved, salvation is a great good, and to this the Christian Hope applyeth it self. It is a Blessed Hope, that is a Hope of Blessedness at the glorious appearing of Christ our Saviour, Titus, 2.13. Thus the Apostle describeth the object of a believers Hope as it is good, and in both places he includes the futurity of this good, and makes it a con­dition of good as it is hoped; for Hope that is seen is not Hope, Rom. 8.24. saith the Apostle, &c. So then let the notion of Hope be remembred, that we may see the influence of the last Will of out Dying Lord giving life, and growth to our Hopes. If our hopes are an expectation, we may expect what Christ hath given, if an expectation of great good, Christ's gift by [Page 139]will cannot but be a great good: if this great good must be future and possible, it cannot but be yet to come, for we cannot receive all in this present life; but what is future is possible, yea sure, (though unseen and to be attained with difficulty). Christ will invest every believer with that which he hath bequea­thed to him in his last Will. But I pass from this general discourse unto the particular discussing of the strength and growth of our Hope when it is acted on Christ's last Will and Testament, in which the considerate soul observeth.

CAP. V. Sect. 3. Christ Dying a Testator, Improves De­sires of Union to Christ, and Commu­nion with him.

THERE is certainly as little doubt that Desire after Union to Christ, and long­ing for intimate Communion with Christ, is needful and requisite in every Communicant; as that the soul is not fit for either Union or Communion which desireth them not; and I suppose thou art no Christian if thou art so ignorant as to presume on fitness, or to flat­ter thy self into expectation of any spiritual Improvement by the use of the Sacrament without these Desires and Longings of Soul after Christ: Fames opti­mum omdi­mentum. these Desires are the soul's [Page 352]hungrings after Christ, and they add sweet­ness to this Bread of Life. A man that hath lost his stomach, who can tast no sweetness in the choicest food, is as fit to be a guest at a Royal feast, as a soul without desires of Union to, and Communion with Christ, is fit to feast with the Lord at his table in the holy Sacrament. He that is the desire of all nati­ons, Hag. 2.9. will be sought after, and found out by those of every nation which desire him. Thou who dost not desire him, dost re­ject him and despise him, and hidest thy face from him, as the Prophet Isaiah, 53.2.3. hath ranked thee. And can rejecters of Christ be fit for communion with Christ? can despi­sers of Christ Hope for a welcome entertain­ment with Christ? will he disclose the secrets of his love to such as hide their face from him? either thou must desire him, or thou shalt never discern him or delight in him at a Sacrament. Christ is that carcass to which the soul, as the Eagle, gathers; but desires are the wings which carry the soul to Christ. He desires to draw us to himself, these de­sires appear in this, that Christ doth lay open his excellency for us, and our need of him, and so attempts to raise our desires, nay gives some strength that we may desire; If we ei­ther supinely neglect, or prophanely reject him, we shall be sure to miss and go without him. Luk. 14.24. Not one of the invited guests which put him off with an excuse did taste of the prepared feast. They desire no such feast, and Christ at last lets them know he expects better guests. Who ever will be a guest at the table of the Lord; must unfeignedly desire [Page 153]an interess in the Lord, so as the Lord de­clares himself willing, and ready to admit his guests to a communicating and partaking of benefits by him. Now among many o­ther habitudes, and relations he admits us as a Dying Testator admitteth Legatees to par­take of the benefits bequeathed by will. And in this there lye many prevalent inducements or motives to quicken our desires after the interess of a Legatee, in the Will of Christ the Testator. As

CAP. V. Sect. 4. Love and esteem of Christ, Improved by his Dying a Testator.

A Fourth Grace improveable by the medi­tation of Christ's Death as such a loving and bountiful Legator, Love and Esteem of Christ 4th. Sacramen­tal Grace improved. is love and high esteem of his person and concernment. There are some graces which may be better spared in part, or in whole, others that are more needful for a communicant at the Lord's table; joy in believing may be little, perhaps none, yet the soul not unfit for the Sacrament. But the grace of love to Christ, with an high esteem of the person and concernments of Christ, is so needful, that whosoever either loves him not, or loves him not for his own sake, is unworthy of this great ordinance. It is disputed whether Judas did partake of this Sa­crament, but it is not disputable whether a heart like his, whether a man or woman who loves Christ no more than Judas did love him, be fit for the Sacrament. It is a feast for Christs [Page 167]Friends, it is an entertainment for his beloved ones, if that invitation, Eat O Friends drink yea drink abundantly O Behold, Cant. 5.1. Be not in­tended principally for a solemn bidding to this feast, yet the general equity, or congru­ity of it warranteth the Friends and lovers of Christ, and none else to come. The enemies of Christ must expect other kind of entertain­ment; it is bring those mine enemies and slay them before me. In one word, that heart which is not full of love to God, is full unfit for any approach to God in any ordinary and com­mon duty; much more unfit for this extra­ordinary and solemn access to the Lord. Now in the Testament or last Will of Christ we may discern most evidently

1. A love which deserveth to be very highly prized, a love toward us wich none but Christ ever did or could bear and express toward us: A love which entitled us to a participation of a Kingdom, for as the Father hath given a Kingdom to him, so hath he given a King­dom unto us; herein appeareth the largeness of his love to us; what he hath given decla­reth how much he loved, and the time when he gave sheweth the constancy of his love to us; he loved us to the last. Now ingenuity sets a value upon men according to the love men bear to their Friends, and I am assured who ever readeth the last Will of Christ rea­deth the greatest, the constantest love; and why then should it not be esteemed their du­ty to set the highest price on Christ?

2. The incomparable excellencies which he was master of. The Legacies which he giveth manifest what surpassing treasures he was [Page 168]possessour of; these for kind are spiritual, for duration eternal, for suitableness full and satis­factory, for use sweet, safe and pure, for cer­tainty unchangeable; of all which somewhat hath already been spoken, therefore no more shall now be said. The vast riches of some men have been kept close until their last will hath discovered them, and how then have some men admired them? indeed we cannot understand the full treasures of our blessed Lord until we come to read his last Will and Testament in the light of glory with eyes of immortality, and then he shall be admired in all them that believe, 2 Thes. 1.10. The believing soul when he views the treasures of grace, comfort and glory made over to him by Christ's will, cannot but admire the incomparableness of his per­son; and although the believers estimate of Christ be so ingenuous as to prize Christ for his own worth, yet it cannot be unthankful, or not prize him for his gifts bestowed on us. Whenever thou art going to a Sacrament (if other more quickening motives do not offer themselves) think on that which Christ hath given thee by will; and consider how glorious and excellent a person he is! who bequeathed these great and good things; and who can, and will bestow every one of them upon thee.

3. Read over the will of Christ, and ponder well what he hath given and bequeathed, then reflect upon thy self and see what thou art now, what thou wast when he gave, and what thou art like to be so long as thou livest upon earth. And when this is well considered, thou wilt [Page 169]have cause to say, that among all bene­factours none can compare with Christ, in the noble generous and free disposition of his mind. And indeed the excelling beneficence of Christ toward believers doth win an excel­ling esteem and price in believers toward Christ; who

1. Gave these great things of pardon and life; of grace and holiness; of peace and comfort; of victory and glory; (contained in his Legacies) to strangers, disesteemers, rejecters; and in a word, enemies of the giver and the gifts. Now 'tis a generous mind which will do good to mise­rable, forlorn men and women who knew not their misery, who undervalued their re­covery, who rejected the motion, who decla­red their enmity against their deliverer. He is a Physician of excellent temper, who can and will, pass by all these, and cure a Dying body because he delight's to heal.

Our Lord noteth in the parable, Luk. 10.30. That a man went down from Jerusalem, (a Jew) whom thieves robbed, and left wounded and half dead, insensible of his dan­ger, and unable to ask for help, The enmi­ty of the Jews against the Samari­tanes arose on occasion of that Schism which the Samaritanes were guilty of, and maintained against the Jews concerning the Worship of God, Joh. 4.20. Our Fathers worshipped in this Mountain, and ye say that in Jerusalem is the place, &c. This quarrel began soon after the Captivity of the Ten Tribes by Salmanesar 700 years before Christ was born, and it had been countenanced by a High Priest and a Temple in a continued Succession of 300 years, and somewhat more, be­fore the birth of Christ: So old was this enmity. whom a Sama­ritan pittied, ver. 33. Now observe, there was a very rankerous enmity in the Jewes against the Samaritanes, as appeareth from Joh. 4 9. & 8. v. 48.

But this generous compassion of the Sa­maritan checks the old quarrel, and lendeth a helping hand; such noble compassion is the compassion of our Lord to us, to whom God commendeth his love, that when we were enemies Christ dyed for us, Rom. 5.8. However disingenious sinners slight and undervalue the person of Christ, and his love toward them, whilest they were very enemies, yet whensoever grace appeath, it changeth their minds, and maketh sinners cease from sin, and become Saints; they shall at once both admire the excellency of Christ's person and love to­wards them, and comdemn all their former low, & unbeseeming apprehensions of Christ & his love. As the compassion of Christ was thus generous in pittying of an undone enemy.

2. So secondly it appeareth a noble and excellent compassion if it appear to thee what thou now art; either thou dost not know why self and state, or must confess, Christ incom­parably excellent in mind and disposition. There is not now any worth in thee but what thou hast by vertue of Christ's Legacy; where had others? where hast thou thy grace? but from the spirit of grace? and note how the Apostle argueth this, Gal. 3.14, 15. by an argument drawn ( [...]) from the Testament, and Will of Christ. Men do chose persons for some excellency or other, and therefore do many times make them their heires. But here's a compassion and love that maketh us excel others, by giving us what we could never have expected, (ex con­digno), by worthiness of our own. The least Saint is more excellent than the eminentest [Page 171]carnal man: this the Saint hath from Christ by whose Testament he is heir to a Crown, yet the excellentest Saint is less than the least of the Legacies of his Lord. In our present state there is nothing to commend us which doth not more commend our Lord who bestowed it; By the grace of God we are what we are, whether children, heirs or Le­gatees. And if we know as St. Paul did know we shall account all things as he did, loss and dung, Phil. 3.8. [...], which the Syriack [...], Penuria defectus, who hath all without Christ is [...], Poor. 'Tis loss when he computeth the product of all his hopes that are short of Christ, and the things which Christ freely gives, and in­stead of ought gained, he must writ much lost. Such then is the excellency of Christ that without him nothing can be gain, with him no­thing shall be loss: And

3. When thou hast viewed the great Lega­cies of thy Lord, look on thy self what thou wilt most certainly be so long as thou art on earth; and this will commend the noble, excellent temper of thy Lord. He knew that thou wouldest repine, be unthankful, live much below his Royal gifts, and in many things dishonour the free giver: Yet all this never could discourage, or change the resolutions, and purpose of thy most bountiful, loving, and tender Friend and Lord. Behold here is love as the Apostle hath it 1 Joh. 4.10. Not that we loved God, but he loved us, &c. here love is Triumphant indeed! In a word or two, either we must conclude the Chri­stian a most disingenuous person, or else con­clude that the survey of the great Legacies [Page 172]his Lord hath given him will raise the Chri­stians esteem of Christ, it will enlarge his affections toward Christ. Thus the love of Christ discovered in his last Will and Testa­ment will draw out love to him again, and love will find whereever the excellency of what is loved doth lye; rather than want an excellency to justify the passion, we see men will phancy, and make an excellency, and then value it. Spiritual love needs no such help to esteem Christ, it may find an infinite worth in him, and indeed doth judge him the chief of ten thousand. None but he would dye; none but he dying would make such provision for us.

4. This great Testator was brought to his end (as we say) by the faults, and through the folly of us whom he did so highly befriend. We sinned and he died; our wickedness brought him to the Cross. Isa. 53. Now whilst we like sheep went astray, and the Lord laid on him the iniquity of as all: the precious life of the shepheard ransomed the life of his wandring sheep; what would have been the manner of men in this case? would it not have been? I'le cross them out of my will; I intended a bounteous Legacy, but be it now as far from my mind as I was from theirs; this would have been the resolution of man. But this was not the mind of, Christ, (more excellent than man) No no, but this his Noble disposition; I will do the most my Friends need from me, though they have done the most they could against me; I'le conquer their unkindness, and they (cap­tives to my love) shall set an eternal Crown of triumphant glory and praise on my head; [Page 173]I know whither to bring them, and where they shall be of another temper and disposi­tion towards me for my love. I will be­queath them a Crown of glory, though they have pierced me with a Crown of thorns; I know when they shall look on me and mourn; when they shall heartily resent their unkind­nesses, and in requital of my love, shall prize me higher than their own life.

So let my soul ever say, thy love, oh Lord! surviving death, and conquering my ingratitude deserveth a higher esteem, and larger affections than a narrow heart and low apprehensions can offer thee.

CAP. V. Sect. 5. Zeal for Christ Improved on Christ's Dying a Testator.

A Fifth grace suiting to the Sacrament, 5th. Sacra­mental Grace im­provable. and improveable by considering Christ a Testa­tor making his will when he Died, is Zeal to his glory and honour. I think it not needful to prove the suitableness of this grace to the Sacrament. The heighth of love to Christ, the indignation against former sins, fervent, setled, resolutions to oppose, suppress and o­verthrow all lusts, and the stirrings of lusts, which, as formerly they have risen up, so now would afresh rise up against Christ (all which, as they are in every prepared commu­nicant, [Page 174](and which are the constitutives of Zeal) so they would clearly prove this, but I take it none will deny (or doubt) that Zeal to the glory and honour of Christ doth well suit with the constant ordinary course of the Christians conversation; how much more doth it beseem him in his nearer accesses to Christ? The people which are his peculiar must be Zealous of Good works, Tit. 2.14. Rom. 12.11 fervent in spirit serving the Lord. Now beside what arguments arise from the common professed Friendship of the Christian to Christ, As

1. The candour and humanity which we shew to every man who is dead, of whom either nothing ought be said, or nothing but good; an ingenuous person is moved with Zeal for the name and credit of the dead, when they are traduced, especially

2. When the innocency of the person was in his whole life well known to all who in any degree of acquaintance knew him we should not take up the buried miscarriages of of the dead, nor may we disguise the good workes of those that are not by to plead for themselves.

3. When our Friends were useful to all that needed and would make use of them, we endure not they should be traduced by survi­ving rancor and envy.

4. When all this Friendship, innocency usefulness, and generous beneficence of our Friend met with nothing almost but causeless vexations and troubles, and of these one succeeding the other without Rest: we think it hard (as indeed it is very exceeding hard) measure, that it neither meet with rest in [Page 175]life, nor death that it should be defamed where all men have a priviledg securing them from piercing censures, and envious re­proaches: these and such like motives of Zeal for the honour of our dear Friend who Dy­ing from us left his love to live with us, are equally applicable to any such Friend, if any such may be found among the sons of men. But over and above all these in cen­tives there are some special incentives to Zeal for the honour of our Lord on this very account, that he dyed a Testator making his Testament and last Will.

1. Hereby we are embodied into the family whereof Christ is the head and cheif; so that our zeal for his honour, is a zeal for the honour of our whole family. That we are of his family, is a very high ennobling us, a very great en­riching us, it doth exceedingly enhance our worth & honour, & we therefore are highly obliged to contend for his honour; we rightly judge the son bound to plead the honour of his dying Father, and we do as rightly judge the Christian much more bound to plead the honour of his dying Lord, whose Testament hath made him a Son, and gave him a share both in the honour and wealth of the family.

2. In the last Will of our Dying Lord we read his Zeal and strength of affection for our peace, our comfort, our safety, and our happi­ness; all which falleth to the ground and va­nisheth: if the Legacies of our Lord fail us, we had need therefore with Zeal contend for his honour; not as though our plea would in any thing ratify, or confirm, for (as we cannot give) so neither needs he to de­rive [Page 176]ought of his authority from us; he hath received all power from his Father. But yet (after the manner of men be it spoken) we are bound to assert and defend the glory of his authority and power of disposing and be­queathing to us, and to others, whatsoever he hath by Will and Testamentary disposition left to us and to them. If he had given what was not his to give, we must either soon have parted with it, or for ever have missed of it; but herein lieth our advantage and comfort, that the large Legacies of our Lord to us, are as the fruit of so much Zealous love for us; so they are the Acts of Soveraign power delegated to Christ by the Father, as our Lord himself intimateth to us, Luk. 22.29. As the Father hath appointed unto me, so I appoint a Kingdom unto you.

Our Zeal then for the honour of Christ doth as well maintain our hope, comfort and interess, as it doth maintain his autho­rity; and what man would suffer the power to be nulled which gave him a rich and in­estimable Legacy?

3. The least degree of good bequeathed to us by the Will of our Testator in his will (remem­bred by us in the Lords supper) doth greatly surpass all the Zeal we can bear to his glory and honour: read over his will, and see there is justification in his blood shed for remission of sin, assurance of peace with God secured by the frequent remembrance of the blood of sprinkling, Sanctification, consolation, and future glory; all these promised by him, who being Mediator of the Covenant, hath redu­ced the whole to the form of a Testamen­tary [Page 177]disposition, and confirmed it by his death. Now when thou art going to a Sacrament, consider and judge with thy self, should I not be very Zealous for his honour who hath given many inestimable gifts to me? am I not less than the least of grace bequea­thed? is not remission of my sin greater love than my love can requite? is not Hope of glory greater than mine obedience can ever equall? shall I then ever think I have affection enough? or have done enough for his honour by whom I have received what I have already, by whom I shall receive what I hereafter ex­pect? No! No! I must be ever blowing my love into a greater flame of Zeal for his ho­nour, and yet his love and Zeal for me will outshine and overpower all mine for him.

4. View the Will of thy Testator, be perswaded to remember that he is now living in glory, and beholdeth all that Love and Zeal which thou carriest in thy breast, which thou expressest in thy life toward him: he is not like other men, who dying, know no more of the deport­ment and behaviour of befriended survivours: thou canst not bury the knowledge (for dust hath not blinded the eye) of the Lord; he lives for ever, and he knows how thou recei­vest, improvest and resentest his Love and Zeal for thy good, and with what face wilt thou appear before him one day if thou hast not been hired (shall I say?) or bought with so great price into the love of, and into a Zeal for thy beneficent, liberal and incom­parable Friend and Lord? I observe Jacob dying, recommended the care of his burial to Joseph above all his sons; it was likely be­cause [Page 178]cause Joseph more than any of his sons was debtor to the love and care of his Father for a double portion bestowed on him: of all men we who have a double portion by Christ, a portion of blessings on earth, and in Heaven, should zealously perform his will; we must account it sacredly inviolable, and shew it in shewing forth his praises, 1 Pet. 2.9.

CAP. V. Sect. 6. Joy Improved on Christ Dying a Testator.

A Sixth grace well suiting the Lord's sup­per, 6th Sacra­mental grace Im­provable, Joy. and Improveable on account of the Lord's Dying a Testator, is joy and gladness in the Lord, and in his goodness. It is confessed by all, that it well suiteth with feasts of love, that the guests should joy together, and re­joice in their Friend, who is equally Friend unto them all. The soul which cometh bur­thened with sins and sorrows, confesseth he should rejoice in the Lord, and is well pleas­ed that others do it whilst he cannot: it is a spiritual joy which well becometh this spiri­ritual feast. I do not say the heart is unfit for it who doth not rejoice; I know the spiritual hunger and thirst of the soul speaketh the soul fit, and such may, such indeed ought to come; yet when hunger and thirst after the Lord are accompanied with joy in the Lord, [Page 179]the soul is better, is more throughly prepa­red for this feast, this commemoration of their Dying Lord.

Now the Christian's joy, beside the gene­ral motives of joy arising from the general nature of the object of delight and joy, as goodness in the thing enjoyd, propriety whereby it becomes ours, and possession, or presence of it with us according to our present capacity and exigency, whether re­freshing, repairing, or filling us, or in what other manner of operation it affecteth, in which the Christian joy, and the delight of other men do agree. The spiritual joy of the Christian hath great advantages from the last Will and Testament of his Lord; As

1. First the transcendency of them. If there were any blessings better than others in the possession, and at the disposal of their Lord, surely these should be given among the be­loved Friends. Servants, attenders, comple­mental visiters, and such like common Friends possibly may be put off with common gifts, but the best shall be distributed unto the best Friends. A Kingdom in glory, the spirit of Adoption, remision of sins, increase of all grace, and consolations through faith &c. are the choice blessings bequeathed to belie­vers in Christ's Will, and represented, ensured, and in praelibations, or foretast conveyed to believers in the right reception of the Lord's Supper; let it be therefore throughly consi­dered, and when either of those forecited mercies appear contained in his Will, ask your selves whether the least of these do not deserve the highest pitch of your joy? are [Page 180]they not better worth your delight than all the worldling can delight in; how much do spiritual mercies excel temporal? how far do Heavenly priviledges excel earthly? so much certainly may the joy of believers in their Lord, excel the joy of carnal men; for whilest the common bounty of a Dying Lord gives sensible, outward, and temporal good to mankind, the special grace and love of their Dying Lord and Saviour, giveth be­lievers all spiritual mercies in heavenly things. Oh my soul! believest thou there is love e­nough in the good will of Christ to make thee a Legatee? and dost thou not believe there was treasure enough in the hand of Christ to make thy Legacy worth thy de­lights and joy?

2. Look over the rich gifts of thy Lord, and say, my propriety and title to all is as sure as they are needfull. There is nothing can pretend to equal them in either of these two; ne­cessary and certain, and therefore no joy can be warrantably equall with the joy of a believer, what ever our eye seeth here a­mong the visible ( [...]) things are but ( [...]) temporary, and every one of them can make themselves wings swift enough to fly out of our reach; but what Christ hath bequeathed ( [...]) among the invisible things are ( [...]) eter­nal, in his hand who can hold them, and in his right whosoever enjoyeth them shall never lose them. Look then on thy title and tenure in that title and right thy Lord had to what he gave thee, and then as thou mayst laugh with scorn and derision at the implea­dings [Page 181]of any of thy spiritual adversaries, so thou wilt surely laugh with delight, and joy in the love of thy Lord, and in thy inviolable propriety to every good thing he hath be­queathed. Fox. Act. and Monu. An. 1553. Entring of Qu. Mary. The will of a man may possibly be evacuated, and the Legacy lost. I know a Kingdom was once bequeathed by Will which did the Legatee no more service than to hasten the possession of what Christ hath given, which could not be lost, though the other was with the life which by a Royal will, should have enjoyd it. Such uncertainty and hazads attend other Legacies; those Christ gives are sure. No man shall take your joy from you, Joh. 16.22. The object of such joy will well justify the greatness of it; 'tis a de­light none can imbitter.

3. Note well the present possession of these gifts and Legacies; This will enhance thy joyes. No man can rationally rejoice in any thing which is not somewhat present to his Hopes, or to his hand; either the object of our de­lights must be in actual possession, or else ensured to us in reversion. Now in the actual possession of these good things given, and be­queathed to us, there is somewhat that excels the manner of possessing all other goods. As,

1. Other goods are present under a Law of mutability and change to the worse, these shall only change to the better.

2. Other goods are possessed with anxious cares lest they should, and with tormenting fears that they will fail us at our need. But the Legacies our Lord hath given are possessed with assurance that they shall best bestead us when we most need them.

3. Other goods present do but satisfy our sensitive appetite, or flatter the errours of our deceived reason; these satisfy the ne­cessary desires of a rightly informed mind and will.

4. Other goods present do often cloy, o­ver-load, impair, and weaken the possessors of them as we see it too often in voluptuous persons that are wearied with, and wasted by their own delights; the goods bequea­thed by Christ are never burthensome in their presence, possession or use.

Thou then who seest thy Lord's bounty, and who tastest the sweetness of the present possessed goods, (with these advantages over and above all the enjoyments of the world­ling,) enjoyn thy self to rejoice more a­bundantly in that thou dost so much enjoy; it is warrantable thou shouldst excell them in thy affection whom thou excellest in thy possession.

5. Other goods are evermore lessened by their presence and enjoyment; flowers the sweetest and beautifullest, do insensibly waste their sweetness is still expiring until all be gone, their beauty fadeth till they shrivel into uncomeliness: Not so here, for we do, or might daily draw out more sweetness, dis­cern more beauty, and find greater satisfa­ction in these excellent things bequeathed to us by our Lord. The more we are ac­quainted with them, the more we desire, delight in, and are satisfied with them; they grow upon us in the use, continuance, and search after them; what thou hast of them is a pledg of more thou shalt have; view then [Page 183]these particulars, and thy judgment will de­termine. That the excelling worth of the things; the excellency of thy tenure, and right; the excellency of the presence, and approximation of them, with immutability, security, satisfaction, renewed sweetness, and growing content, do call aloud for an ex­celling degree of joy and delight in them.

CAP. V. Sect. 7. Gratitude Improved, on Christ's Dying a Testator.

7. THE Seventh Sacramental grace I men­tioned, is Gratitude, and thankful re­turnes to the memory of our Dying Lord. In this point I labour not for a proof, it is con­fessedly owned by all who own any thing of the excellency, continued usefulness, and efficacy of the Sacrament. It is the Eucha­rist, and very unfitly, named if thankfulness be not required to fit us for it. 'Twere strange if the generality of Christians should mistake in a practical point of such daily oc­currence. It succeeded in the room of a Sacrament which required high measures of Gratitude; and it is the standing memorial of the greatest benefit obtained for us; it is a standing pledge of our greatest expecta­tion, viz. Of the blessed Hope, and glorious appearing of the great God and our Saviour; [Page 184]for herein we shew forth his death until he come. It becometh us to be thankful, but why so particularly to Christ a Testator? what is in that more than ordinary? or if you shew not more than ordinary incentives to thankfulness, yet what particular sufficient juducements are there to this in Christ's Dying a Testator to confirme his last Will?

1. Look, see what he hath as a Testator done for you and me. He hath bequeathed to us a participation with himself in every excel­lent thing we needed, or are capable of. He hath conveyed to us by his last will, pardon and justification through his Death, and obedi­ence. He hath conveyed Sanctification, and purifying grace, through the spirit which he poureth out upon us, since he died, and rose again, ascended; and sitteth on the right hand of the Father: He hath conveied con­solation and joy through the spirit of Adop­tion; and will give the possession of that in­heritance of glory, which (as yet) is reser­ved for us in Heaven, and which is duely en­sured to us in the Sacrament. In one word, the whole Covenant of grace framed into a Testament, is confirmed by the Death of Christ the Testatour; so that thou, and I, are beholding to Christ a Testator for all the riches of grace, consolation and glory. Well worthy of thine and my praise, thanks, and hearty acknowledgments is Christ therefore for that he by his Death hath procured, and by will hath entitled us unto such great and glorious advantages and benefits.

2. Christ a Testator hath deserved thy most [Page 185]grateful resentments of his love for that he hath by this means removed all thy fears, and pre­vented all thy doubts, least at any time thou shouldst (by reason of thy weak faith and de­fective love,) fall short of the goodness and blessings thou expectest; for this (as other Te­staments) is of force now that the Testa­tor is dead, and since he is dead none may either null it, or alter it, but it must continue for ever in strength. And on this considera­tion of certainty and validity doth the A­postle, Gal. 3.15. advance the excellency of the promises made to Abraham, and to Abraham's seed. Now what ever doth ad­vance the excellency of the promises made to us, doth likewise advance our debt of thankfulness for the promises.

3. Christ a Testator is worthy of our highest Gratitude, for so much as he hath by his last Will and Testament disposed of his rich inheri­tance amongst us, so as we may duly expect, and constantly fetch in as much as we will of grace for our present help and comfort, reserv­ing the fullness of all unto the final consummation of the elect redeemed. Many a man loseth all, or else much of his thankes by an unseaso­nable caution in his will, that the Legatees shall have nothing of the gift until such a time to which it is uncertain whether he live; but Christ deserveth our admiration, as well as our thanks, for the present benefit, use, and advantages we have from his Testa­ment. He hath so given, that wee may now enjoy; we so enjoy now, that hereafter we shall receive; present enjoyments were not to be compared with future; the present improve­ment [Page 186]is sufficient to keep us handsomely; the future is far above mine and your thoughts.

4. Christ a Testator worthy of thy thanks for so much as he was thus mindful of thee at the last, when enemies insulted and vaunted against him; when sorrows and pains did seise him; when his Friends stood aloof off, and some of them denied him; when many were content not to be known of his ac­quaintance; when he foresaw what Friends we (in our several generations) would be to him; for what these persons were under Christ's Eye, was both an index, or discovery of them, and also a symptome, or prognostick what we after them would prove. And yet for all this his love continued firm to us, and made them and us Heirs both of his own, and of his Father's love also.

5. And lastly, consider this, Christ a Testa­tor, is Christ Voluntarily Dying that he might make all sure to us. He was not by nature under an unchangeable law of Death, as we are; if he had not loved us so much, he nee­ded not to have Died; here then is his plea and Title unto our Gratitude; he did Volun­tarily, and of choice put himself into a con­dition that he might dye, to procure and confirm the promises to us. And yet the kind and manner of Dying, and pains he did foresee in his Death, are the circumstances which, as they set off, and advance his love to us, so do they increase and augment our debt of a loving hearty resentment of his kindness. Sirs, Christ must dye a curse un­der the vindictive justice of God ere he [Page 187]could convey by will the Heavenly, blessed and everlasting Legacies, which we now ex­pect from him as a Testator. Whoso shall cast an Eye upon these particulars, if others more quickning do not occur, yet these will either perswade to thankfulness, or ren­der unthankfulness inexcusable. We do usual­ly pick out such circumstances as these to commend the worthiness of our Friends love towards us at his Death; he remembred me in what I most needed, provided for me as much as I need, or can receive, he (I thank him) setled it by will that I might be sure of it: And herein I am greatliest beholden to him, that as I was unfit to be trusted with all at once, and unable to subsist without any of it for present, he did in wise kindness to me provide that the main part should be reserved for me, and that the lesser be now given unto me. So Christ, that I might live, and rejoice in the present grace of my Lord to me; that I might be rich and happy in the possession of the whole, when I was fit for, and capable of it, did wisely bequeath me a portion of peace in him, grace from him, comfort through him, all which I needed, but hath reserved, fulness of Glory, the immarcescible Crown, the unchangeable Kingdom, the inconceiv­able, and unspeakable blessedness, until I should be prepared to enjoy them all: herein the love of Christ excelleth, insomuch as he did all this for us, when sorrows and troubles, greater than can be equalled were besetting him; nay, he put himself into a state subject to all those sorrows and trou­bles (from which by nature he was free) [Page 188]that he might be liable to dye, and make all this mercy sure to thee, and me (and such like us) by Testament: and thou, and I must thank him that he did it for us who by our folly and wickedness were the causes of all this sorrow, and trouble to him. Here is love to be owned with highest rensentments, and most enlarged affections; Christ is the greatest conquerour of hearts and therefore to be crowned with a triumphant wreath of enfla­med hearts; oh live, and dye in the grate­ful acknowledgments of his love. If (as some men will have it) his Table where thou sup­pest with him be an Altar, let not this Altar ever want a flaming Sacrifice. Let thine heart be offered to him; he deserveth more, thou canst not tender less; it were too little if thou had'st ought more; it will be sufficient if thou dost not think it too much. Oh my soul! thy present income is worth thy thanks; thy future full possession is fittest for an estimate and thanks in the highest Heavens.

CAP. V. Sect. 8. Humility Improved, on Christ's Dying a Testator.

8. THE eight Sacramental grace I did men­tion was Humility. The proud and lofty heart bearing it self high upon its own deceived opinion, is not fit for the Lords Table and Supper; the Lord stands (not as [Page 189]an endeared Friend to entertain, [...], Jam. 4.6. Psal. 22.26. but) as an ar­med man to oppose, the proud. 'Tis the meek shall eat and be satisfied, as the Psalmist in ano­case said, who come to the Lords Table rich­ly provided with their self-confidences are sent empty away, Luk. 1.53. 1 Pet. 5.5. whilst he filleth the hungry with good things. In this clothing must we appear, for however plain it may seem to be, 'tis re­ally a clothing of very great price in the account of God; 1 Pet. 3.4. to speak of the excellency of this grace is aliene to this place; and the seasonableness, and suitableness of it to the Sacrament, I think so apparent, that it needeth not any proof, I rather address my self to point out the incentives which from Christ Dying our Testator, do offer themselves to set forward and improve this grace of humility; It will teach us to judge of our selves as becometh us, and it will ever keep us lowly.

1. The Apostles motive to humility, 1 Cor. 4.7. offereth it self to us in the very entrance on this meditation; what hast thou which thou hast not received? look on either the beauty of thy renewed soul, or the comeliness of thy holy conversation, or the excellency of thy justified state, or the honour of thy A­doption, or look on the lustre of thy spiri­tual joyes, thy heavenly Hopes. And of all these in general, or of any of the particulars comprised in them; can'st thou say, this, or that is not received? I know thou can'st not deny the receiving, and if thou hast recei­ved, why dost thou boast? this Question, like a needle, opens the swoln bladder of pride, and letteth out the wind of vain opinion, which would either corrupt, or break us. [Page 190]Thou hadst had as little to pride thy self in as one who hath only his shame to glory in, if thou hadst not received what is now thy glory; it was the bounty of thy Rich, and Loving, Friend at his Death, to enrich thee; thou hast no reason either

1. To boast before God, who hath chosen and called thee, as others like thee, weak, foolish and base; Free and Rich mercy hath raised, made wise, and excellent; and now neither thou, I, or any flesh may boast be­fore God, 1 Cor. 1.26, 27, 28, 29. For what we are, we are in Christ, as v. 30. And the glory is due to God alone; as v. 31.

2. Nor to boast over thy brother who was every whit as Good as thou before Grace made the difference, and may ere long be as Rich in Grace as any, and more humble than thou art yet. He who hath adorned and blessed thee, might with the same freeness have adorned him whom thou despisest. Since then all that Good which is in thee was given to thee by thy Dying Lord, it is absurd and exceeding unseemly for thee to lift up thy self above thy brother, or to Glory in thy self before thy God. When thou intendest to approach the Sacrament, and when thou art there attending on the Lord, remember thou hadst been poor and destitute of all those blessings therein represented, if thy Lord Dying, had not by Will bequeathed all to thee;

2. The Second perswasive to Humility drawn from the Death of Christ as a Testator, lea­ving us such Legacies, may be our incapacity to serve him in any real service of advantage to [Page 191]him. We Never yet were, we never shall hereafter be in any capacity either of deser­ving what we have received, or of requiting the love which gave it to us. He that gave it, gave by Will, and Dyed to confirm his Will, and our goodness could not extend to our Friend in the other world. Our Lord nee­deth it not; wee are, when our best is done, unprofitable servants. These are two things which have kept better men in a humble, lowly thought of themselves. David's prayer, Psal. 16.1. was from a humble heart, and in an humbled state; and he maintained his Humility on the observation of his uselesness and unprofitableness to his Lord, his preser­ver, ver. 2, 3. My Goodness extendeth not un­to thee, &c. It is Elihu his argument, Job 35. ver. 5. with 7. &. 8. To perswade to hu­mility. And Eliphaz. Job. 22.2. lay's down man's unprofitableness first, and leaves us to conclude that unprofitable man must be a hum­ble man; thou mayest not be proud before one who needs thee not; thou must not boast in thy Best, seeing thy best is not good to him before whom thou boastest. Should a man boast himself in his smoaky cottage before his Soveraign in his magnificent pallace? or should a lame and decrepit fool boast of his wisdom and strength, and commend it to his Soveraign for the wars? In a word or two,

1. Were thy Lord but a man, yet his pre­sent state of Majesty and certainest coming in Glory confirmed, represented to thee in his Last Testament, mindeth thee that he needeth not thy help. Thou canst not say, He can [Page 192]be, but not so well without me.

2. The largeness of that state he was possessed of before he gave thee interess in it, and which he hath still in his possession since he gave thee a right to any part of it, doth clearly demonstrate that thou hast nothing to pride thy self in before thy Testator: a­mongst other causes of humility, we shall find that the wealth and Riches of those we ap­pear before, is one which perswadeth us to a demiss and lowly deportment and behavi­our; there is an appearance of Glory in Riches, Psal. 49.16. For with increase of Riches there is in common esteem an increase of Glory. Now in the gifts and Legacies of thy Dying Lord, thou mayst clearely see those true, precious, and lasting Treasures of grace, comfort and glory, which he was, and is still owner of; with him are Riches and honour, Prov. 8.18. To him therefore reve­rent carriage, and humble thoughts, (affe­ctions, and esteem) of our selves in his pre­sence is most suitable. And who is not affe­cted with humility and lowliness toward Christ, is so much the more injurious to him by how much more excellent and precious Christ's riches and wealth excel the Riches of men which are so highly esteemed, that they are judged sufficient ground of honour to the owner, and sufficient cause of com­manding humble carriage in the poorer.

3. In Christ Dying a Testator, thou may­est discern a dignity of dominion and Lord­ship over the things which are disposed of by will; A dominion which cometh near to an absolute and uncontrouled dominion, what a [Page 771]man may give by will to whomsoever he pleaseth, is more under the dominion of that man than the things which need a farther and more large conveyance. As the estate which may be devised by Will, and so con­vey'd to a Child, Friend, or stranger, is more under the dominion of the present owner, than is that estate which some law entaileth on the owners heirs, or Children. Now this being the case. Christ's dominion, and abso­lute soveraignty over the good things he hath given by Will, doth require and deserve a humble and lowly spirit in those who par­take of these gifts. Dominion is as a Ground of honour in those who are invested with it; so a Ground of humility in those who are inferiour to it. What would be esteemed Friendly familiarity in me towards my equal, and a commendable deportment, would be accounted insolent pride in me towards my Lord, or Soveraigne, and a carriage not to be endured. Joseph advanced to be Ruler over all the Land of Aegypt, must be saluted with a Bowing Knee, Gen. 41.43. Which was the outward and visible expression of that double apprehension, Gen. 27.29. Isa. 49.23. Esth. 3.2, 5. (1.) of his worth and honour, (2.) of the meanness and lowness of the rest who bowed. It is a very general and ancient signe of the respect we bear to the dignity and worth of any one we bow before. The insolent souldiers in their car­riage toward Christ when they bowed the knee, Math. 27.29. Shewed us what humi­lity becometh subjects, and what honour is due to Soveraigns. Look then on that abso­lute dominion and power which appeareth in [Page 194]Christ's last Will and Testament, be then Judge in the case, and say, What beseemeth thee in Receiving gifts from Soveraigne power, from an absolute Lord? will it not beseem thy low, abject, and poor state, to attend the presence, and receive the gifts of such a Lord (as Christ is) with a bended knee, and a humble heart?

What might be farther said in this parti­cular I shall leave to each ones larger medita­tions because I will hasten to an end of the Chapter and subject.

CAP. V. Sect. 9. Patience in Sufferings Improved, on Christ's Dying a Testator.

A Ninth Grace well suiting with the Lords Supper, and Improvable on consi­deration of Christ Dying a Testator, is strong and settled resolution with patience to undergo for him all hardships and sufferings which the Lord shall permit to come upon us. A praeme­ditated survey of all the sufferings for the Lord Christ and his Gospel, with advised purposes not to shrink from them, is requi­red of every Christian, and doth very well fit the thoughts of a Sacrament in which the Christian communicateth with a Lord who was in his whole life a Man of sorrows, and accquainted with griefs, for our sake. We celebrate the memorial of his sufferings [Page 195]we should confirm our resolutions not to shrink away from Christ for fear of suffe­rings. The antient Christians under perse­cutions, were wont to fortify their purposes and resolutions of adhering to their Crucified Lord in midst of all persecutions; in order hereunto they were wont to Celebrate the Lord's Supper often, thereby as often renew­ing their courage and resolution to dye (if need be) for him. And the ordinary name of this ordinance, viz. Sacrament, implieth so much: For it was the old Latine word expressing the Romane Soul­diers obligation to obey his Generall; Sacramentum Patres Latini, à militari jurejurando (uti opinamur) ad eam partem nostrae Religionis significan­dam, &c. Thes. Salmur. de Sacrament. in gen. disp. sect. 2. Now common sense telleth us, that who comes and listeth himself a Souldier under a Captain or Generall, either knoweth not what he doth, or else bringeth Resolutions to undergo all the hardships of the war he entreth on. I tell thee Christian, thou knowest not fully what thou art doing at a Sacrament, if thou doest not there add strength to thy resolutions of Enduring hard­ship, as a good Souldier of Jesus Christ. If thou dost only confirm thy Hope of, and thy wai­ting for the coming of thy Lord, and shewest this by shewing forth his Death untill he cometh, yet I must tell thee, since thou pro­fessest hope of, and waitest for the coming of thy Lord, it well becometh this hope, this faith, to have attendant the Resolution of Enduring all for Christ's sake. There are these Motives in it;

1. First in thy Dear Friends Will thou seest [Page 180]his Love to thee, and it is but endebted inge­nuity to be ready for, and patient in sufferings for one who sincerely Loved us: As the Love of our Friend to us increaseth, so should our readiness to suffer for our Friend. Christ did thus commend his Love above the love of all other friends, That he died for us, Rom. 5.8. And this Love constraineth us, 2 Cor. 5.14. It doth by a sweet and invincible power draw us into this conclusion; That we should live no longer to our selves, but to him who died for us, ver. 15. We ought not only to bear some, but all; not little only, but great; not common, but extraordinary dangers, distresses and afflictions for his sake. He is by a sacred right Lord of our life, and when he biddeth us venture it in hazards, or lay it down in unavoidable death for him, we must do it: His love ought thus to constrain us. The sacred story tells us, that Jacob served seven years for Rachel, Gen. 29.18. During which service he underwent Losses, Gen. 31.39. was consumed with drought in the day, and with frost in the Night: thus he served him fourteen years for his daughters; to the younger of which, he had such love, that seven years of hardship seemed to him but a few dayes, [...] for the love he had to her, Gen. 29.29. Either thy own Reason condemneth thy want of love to Christ who deserveth it, insomuch as he hath given thee rich Legacies by his Will, or thy Love will command thee resolvedly and patiently to suffer for him: Either thou must not pretend any interess in Christ's Gifts, or thou must intend to Love him for them, [Page 181]and resolve to suffer for him thou Lovest. In thy going to the Sacrament, view the kindness of thy Saviour in his Last Will and Testament, and judge with thy self what suf­ferings for him thou couldst reasonably re­fuse. He Loved not himself or life too well when it concerned thy life and Soul. He died for thee, and canst thou do less than venture life or estate for him? whilest thou readest his love in his Legacies, raise thy resolutions to face, stand out, and bear dangers, losses, reproaches, or Death for him. His love to thee deserveth it; for no man hath, Joh. 15.13. or can have greater than that Christ had for thee, and the rest of his friends.

2. Thy Testator hath provided by his last Will and Testament, that all thy sufferings should be recompenced to thee with a reward that surpasses all thy sufferings, If thou and I weigh the Sufferings for Christ, and our Gain by Christ, this will exceedingly outweigh those. The least degree of reward weighed with the heaviest burthen of sufferings, will praeponderate and outweigh them; [...]. for hea­viest burthens of afflictions are but light, 2 Cor. 4.17. But the glory they work for us is an exceeding and eternal weight of Glory.

And besides all that which shall hereafter be the recompence of sufferers for Christ, they are, 1. First honoured by God in that they are called to suffer for his Son. God puts an honour on such who are called to suffer re­proach for Christ, Acts. 5.41. & 1 Pet. 4.14.2. It is a gift which God doth not bestow on every one: however men judge of it, the Apostle tells us, it is Given, Phil. 1.29. And well [Page 198]might the Apostle so account it; for, 3. It fitteth us for the Kingdom of Heaven; our sufferings do not fit us with a fitness of worth, or of merit; but with a fitness of preparedness and of meetness, 2 Thes. 1.5. with Col. 1.11, 12. 4. It is very acceptable to God, 1. Pet. 2.19, 20. &. 21. [...] It is [...], it ingratiateth with God. 5. It is a Scrip­ture evidence of Grace and future Glory, Phil. 1.29. & Rom. 8.17. whoso suffer for Christ, shall in like manner be glorified with Christ. 6. And lastly, it is a condition ordinarily privi­ledged with great consolations in the inward man, and with an high degree of Heroick grace in the heart, expressed by the spirit of Glory and of God resting on the sufferer, 1 Pet. 4.13, 14. Though many other compen­sations of our sufferings might be mentioned as preponderating, and outweighing our Sufferings; yet because no one of these men­tioned can be reasonably doubted or denied to be more than sufficient present reward for our Sufferings, I judge it reason to add no more. Think then as the Love of thy Savi­our and Friend should make thee resolute in Suffering; so the present advantage and reward will warrant thee to desire opportu­nity of Suffering for him, if he shall see good so to try thee. Read then the promises made to sufferers for Christ, the Elogies given to them, the fruits of such sufferings, and then debate the case with thy self going to the Sacrament, or receiving it. There are pre­sent benefits annexed to sufferings for that Lord whose Death I celebrate; these benefits are made over to such as I am by his last [Page 199]Will; what then should make me unwilling, unresolved, or afraid to suffer for him? each particular blessing bequeathed, surpasseth all the sufferings I need expect, or fear. Seal therefore Lord thy blessings to me in the Sacrament, and help me to seal thy cause and truth (if need be) with my blood!

3. A third inducement to Resolution in suffering for Christ our Lord Dying a Testator deducible from his Last Will, is, That the greater these sufferings are, the greater the compensation shall be. Our Lord Dying hath so disposed his rich gifts that he shall have greatest share in them who is greatest suffe­rer for him: By a Christianlike bearing the Afflictions of the Lord, and the Gospel, thou mayest increase the Crown of Glory which Christ hath promised thee; if so be we suffer with him that we may also be glorified with him, Rom. 8.17. God allowes us to intend and aime at obtaining Glory with Christ as the end why we suffer with him, [...]. and for him. It is a very full expression of this which we meet with 2 Cor. 4.17. This Momentany and light affliction worketh for us a far more exceeding and eternal weight of Glory. Note the words, Affliction worketh for us, it effecteth, perfectly worketh, or as it is rendered, Phil. 2.12. Worketh out, or in a good sense causeth, as the word is rendred, 2 Cor. 9.11. The Temptation of afflictions doth as well increase the future Glory, as the present grace of the Saints, James 1.2. And they are blessed who endure such Tempta­tions, James 1.12. For when they are tryed, they shall receive the Crown of life. Gold and [Page 184]silver are purified, and get a greater measure of perfection by the refining fire

The Glorified Saints shine with greatest lustre who came out of the fires of persecu­tion. Those that were clothed with white robes, and had Palms in their hands, and stood before the throne, Revel. 7.9. Were the per­sons who came out of great tribulation, ver. 14. Therefore are they before the Throne, ver. 15. In a word, Christ hath prepared Thrones, on which they who did continue with him in his Temptations do sit, and whereon they shall sit hereafter judging the tribes of Israel; to these sufferers he hath disposed the King­dome, Luke 22.28.29. No man shall ever be loser by suffering for Christ. Mark well the answer given to Peter's Question, Matth. 19.27, 28. & 29. We have forsaken all, &c. What shall we have therefore? Ye (saith Christ) shall sit upon Thrones, ye shall re­ceive an Hundred fold, ver. 29. Judge there­fore with thy self whether the renewed Re­membrance of such a Will and Testament, in which the Testator gives most to him that doth suffer most for him, be not a very fit means to perswade thee to, and confirm thee in resolutions of patient suffering for Christ? In a Sacrament thou dost, or mightest see such encouragements to sufferings sealed to thee, and wilt thou not endure? wilt thou not bear and suffer for such Hopes? are our sufferings not worthy to be compared with that Glory which shall be revealed? Rom. 8.18. And is it not too much weakness which dares not suffer? will you thus render your selves unworthy to expect such Glory?

4. And Lastly Christ Dying a Testator li­veth and beholdeth what thou sufferest, and with what frame of mind thou dost endure thy suffe­rings. And this thou doest tacitely confess in the use of the Sacrament; for under what Notion soever thou dost remember thy Lord in the Sacrament as it is complex of thy Lord his Death, so of his future coming likewise. Thou declarest that though he died once, yet Death hath not Dominion over him, for he liveth, and knoweth what is designed against him by his enemies, what is laid upon his Friends and followers for his sake. He will be Judge of thy sufferings, and of thy reward also, Revel. 2.2. He that walketh in the midst of the Golden Candle­sticks, knoweth the patience as well as the La­bour of the Church. Now who knows the patience, must needs know the sufferings which exercise the patience of the Church. He knoweth the tribulation of the Church, Revel. 2.9. Christ is the great overseer and Judge of the combates which his Church maintaineth with his enemies who afflict, and trouble the Church for Christ's sake. He assigneth the reward and Crown to every one that overcometh, Revel. 2.7, 17, 23, & 26. with other places. Well then, so often as thou goest to the Sacrament, thou renewest the memory of thy Lord, whose Love deser­veth thou shouldest patiently bear; whose reward when least, will surpass thy sufferings when they are greatest; who will measure out to thee a reward proportioned to thy sufferings; who lives to see and observe all thou sufferest: thy Captain Generals Eye is [Page 202]upon thee, and will not this perswade to reso­lutions of bearing, and constant patience in bearing for Christ? these among other in­ducements to a Christian fortitude in suffering for Christ, may be drawn from the conside­ration of his Dying a Testator, and a larger improvement of them I commend to your private meditations. I proceed to what remaineth.

CAP. V. Sect. 10. Sorrow for unserviceableness to Christ Improved, on Christ's Dying a Testator.

10. THE tenth Sacramental grace I mention­ed as befitting us at the Lords Sup­per, was Sorrow for doing so little for him, with grief that we have done so much against him. This temper of mind is highly improveable by pondering what Christ hath as a Testator done for us. I know there are many other motives to Repentance which may be seaso­nably thought on at the Sacrament: there are also in this sufficient inducements to that Godly sorrow which becometh the memori­als of our Dying Lord, and loving Friend.

1. First the Christian as he is a man, as he is principled and swayed with the affections of Humane Nature, cannot but reflect with greif [Page 203]upon his carriages and deportment towards a Friend who loved him intirely, who was recom­penced with the disingenuous returnes of scorn; neglect, and hatred. When we have unadvi­sedly, or unwittingly sleighted any Friend we dearly loved, or should have loved, we cannot remember it without shame, sorrow, confessing, praying pardon, and excuse, with promise to be more heedful, more respectful for future. There is no love so tender and apt to distil into tears, as that which is won by a worthy, excellent, person conquering ungrounded prejudices, unreasonable neglects, and unjustifiable contempts; such affronted love, when it prevails at last, doth kindle the strongest fires, and heapeth up the coals which melt the hardest, and most stubborn metal. Many a hard heart hath by such flame been melted down to tenderness; Saul grew warm by it, 1 Sam. 24.17, 18, 19. And in the 1 Sam. 26.21. It breaketh out into a flame of affection toward David, and against himself, for his unreasonable usages toward David. Saul accuseth himself, but acquitteth David; he confesseth his sin, his folly and great errour in designing evil a­gainst one who did so well deserve his love. Though Saul were disingenuous (more than enough) against his Son David, yet the re­flection of his thoughts on David's kindness, drew him into tears, 1 Sam. 24.16. Wilt thou be more disingenuous to thy Lord than Saul to David? how long didst thou directly oppose, bitterly hate, scornfully reproach, and unreasonably reason against Christ's Law, ordinances, waies and followers? what kind [Page 188]of life didst thou in the days of unregeneracy live? if thou wast not a violent persecutor, yet thou didst long think hardly of Christ and the Gospel, yet then Christ did not cut thee off, nor leave thee to perish in thy con­tempt of salvation; wilt thou not say thou hast erred greatly? done foolishly? and sin­ned? canst thou do less than weep over the thoughts hereof? In the Sacrament thou commemoratest the most unparalleld love, and beneficence, triumphing over unkindness, and unthankfulness, a Testator bequeathing grace, comfort, glory and salvation to thee, and others like thee who undervalued, op­posed, hated, and persecuted him. Canst thou remember this and not grieve? canst thou review it and not be displeased with thy self? and condemn thy folly?

2. The Christian Sorrow is most highly In­genuous and excellently tempered, and therefore the Remembrance of such unkindness to such a Friend will work a deep impression of Sorrow and grief upon the heart of the Remembrancer. The Scripture tells us the People of God are a willing People, [...] or a People of Ingenuities indeed. [...]& [...] Psal. 51.12. Grace reneweth nature to some degrees of created and primitive generousness. Hence it is, Cant. 6.12. the Church is stiled Ami­nadib. God calls them my willing People, and Isaiah doth very particularly describe this frame of mind, and how it is wrought, Isa. 32.1, 2, 3, 4. & 5. By the power of Christ in the Gospel. Now where such a sweet, generous temper of mind is, there will be reflections of dislike, grief and Sorrow, or repentance for any unseemly carriage towards [Page 189]one that deserved better. The spouse, Cant. 5.2, 3. In drousy and careless fit neglected her beloved, but when she was throughly awakned, she discovereth a most deep sense of her neglect; she fell into a deep sick fit of love, ver. 8. her heart failed her when she remembred what she had done: such like workings of this Christian, spiritual, and renewed, ingenuity you may observe 2 Cor. 7.11. in that sevenfold operation which conviction and remembrance of their fault wrought in them. Carefulness, or readiness to amend the errour, clearing themselves, or duly apologizing for themselves, indignation against the offence and offender, fear least the like should be committed, or this not sufficiently taken away; vehement desire of firm reconciliation, Zeal for the injured, and revenge (such as becometh a Gospel repen­tance) against the offence, and against them­selves for it. Either thou art not well ac­quainted with what Christ hath done for thee in his last Will and Testament; or thou hast not yet observed how little love, service, and honour thou hast returned him for his love; or if thou knowest, and observest both these, they work in thee a readiness of mind to correct thine errours, a defence for Christ, and blame of thy self with indignation against thy former folly; fear of being so foolish any more, earnest desire (to be one with Christ) and Zeal for his glory, with revenge on thy sins which eclipsed it. Wheresoever Christi­an ingenuity springs from a renewed heart, renewed Sorrow for unkindnesses will put forth it self, and spring from that ingenuity. [Page 206]Say then, whatever the common ingenuity of a man, whatever the enhanced generous­ness of a Christian should work in the refle­ctions on its own unhansome carriages to­wards a sleighted friend, all that should the renewed memory of my Lord Dying a Testator, (and by his Testament enriching me), produce in me, viz. all common and ordinary effects of hearty sorrow; yea all especial and extraordinary effects of Christian repentance. Of which I need say no more, of which I dare not longer treat, because I must not exceed bounds to much.

CAP. V. Sect. 11. Better'd obedience the Fruit of Christ's Dying a Testator.

11. THE next grace suiting to the Lord's Supper, and improveable on the con­sideration of Christ's Death as he died a Testator, is Resolution and endeavour of New and better Obedience for future. There's no man (that accounteth the ordinance a mer­cy, that looketh on it as a Sealing ordi­nance, a renewing our Covenant with God, or a memorial of the Death of Christ Dying for us that we might live to him) but confesseth New Obedience should be the effect, and resolutions for new Obedience should [Page 207]be the preparatory for this Sacrament. It is not therefore needful to prove it particularly, and at large; I speak to none but such as judge it their duty after they have been at the Lord's Supper, to endeavour a renew­ing of their Obedience to the commands of Christ.

1. The gain and reward bequeathed is worthy, very well deserveth our Obedience. We have had frequent occasion to tell you, that the promises both of the life that now is, and of that which is to come, are the Legacies of Christ; which promises are rich and precious, they contain all necessary, noble, and high encouragements to Obe­dience: when the labourers were hired, and sent into the vineyard, the husband­man perswadeth them to obey and work; for (saith he) I will give you what is meet, Matth. 20.4. What the Apostle saith (in a case little different from this,) I say to you, cast not away your Obedience for it hath great recompence of reward, Heb. 10.35. It is a harvest for its abundance, and riches; It is a Crown of Righteousness which the Lord the righteous Judge will give to them that finish their course, 2 Tim. 4.7, 8. It is a Crown of Glory which fadeth not away, as the Apostle St. Peter hath it 1 Pet. 5.4. A Kingdom that can­not be shaken, Heb. 12.28. Let us then have grace; let us be so ingenuous and thankful to our Lord, as to serve him to all well pleasing: the Apostle argueth from the expectation of such a reward to the reasonableness of our serving the Lord [Page 192]with fear and trembling, the renewed thoughts of this ample, glorious, eternal recompence of our sincere Obedience, will surely renew our purposes and endeavours of bettering our Obedience; what then should you and I do at the Lord's Supper, but meditate on the greatness of the Lega­cies he hath given; and with David, de­mand of our selves, What shall we render to the Lord for all his benefits? Psal. 116.12. Wherein shall we express our thankfulness? Shall it be in Sacrifices and Offerings? No, God doth not require these, but to do justice, and love mercy, and to walk humbly with God, Micah 6. To love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love our neighbour as our selves, is more than all whole burnt Offerings and Sa­crifices, Mark 12.33. A Discerning Obedi­ence is a most acceptable Sacrifice to the Lord. In one word, we are called to the Gospel, and to the Knowledge of Christ in the Gospel; and we must walk worthy of our Calling, Ephes. 4.1. worthy of the Lord, Col. 1.10. worthy of the Gospel of Christ, Phil. 1.27. Now as every one who believeth is bound by his first Call to walk in New Obedience; so is every Believer bound by every renewal of his Call, by every renewed remembrance of his Call to Christ, to revive his Resolutions of renewing his Obedience to the Gospel of Christ.

2. Thy Renewed Obedience to Christ must be the evidence of thy Right and Title to the Rich and Glorious Legacies which he hath bequeathed [Page 209]to his kindred. Thou hast no more to shew for thy Right, then thou hast of Renewed Obedience. Christ thy Lord hath bequeathed a Kingdom and a Crown, but it is on condition thou wait for both in a constant course of New Obe­dience. It is a Kingdom which cannot be shaken, the Apostle saith; and it is true, it is a Kingdom that can neither be shaken by a Plea against your Title, nor by force against your Possession: But observe, those who have this Right, and who shall have the Possession of this Kingdom, are such who should

1. Have Grace which is of a growing na­ture; And

2. They serve God, they worship, they obey him; And

3. They do this acceptably with reve­rence and godly fear. The Apostle useth a Verb of that Mood, which ex­presseth matter of Duty, or Exhortation, [...] habeamus, or habere oportet, and [...] serviamus sive servire debemus; the Syriack reads [...], by [...], apprehending, which speaks a voluntary and active seeking Grace, and accipiamus, which speaks a ready closing with Grace offered, and retineamus, which speaks a holding fast what we sought, and acccepted, thus furnisht with Grace, [...], ministremus ceu Sacerdotes spirituales qui Deo [...], 1 Pet. 2.5. And [...] placeamus. They ought to be such persons, and to employ themselves in such ex­ercises.

Do we then hear the Apostle's Exhorta­tion? Do we see a Kingdom offered? Do we read the Will which investeth us with it? Do we see the Will sealed in the Sacrament? And will not all this stir us up to renew our Obedience? Will we be so foolish to hazard our Title to it through backwardness and dis­obedience? [Page 210]When he cast the Law of Grace and Mercy into the mould and form of a Te­stament or last Will; he framed it so that he might strongly bind all to obedience who ex­pected benefit by it. Hence it is that we read, He became Mediator of the New Testament, to the end he might purge our consciences from dead works to serve the Living God, Heb. 9.14, 15. The Covenant of Promise which of­fereth grace, Heb. 10.16, 17. and engageth the Almighty to write his Law in our hearts, was confirmed to us, and is made good to every believing soul through Christ our Testator; so that obedience to Christ is as much incorporated in the Testament, as is Glory and Blessedness. He is the Author of Eternal Salvation to those that obey him, Heb. 5.9. Obedience is requi­red of us, as Salvation is promised to us. How canst thou then renew thy Faith and Hope in expecting of the promised Salvation, and not renew thy resolutions to perform required obedience? How shall we look Christ in the face, when we so separate what he hath joined? How will you plead his Pro­mise, who have not obeyed his Precept? or how should your expectations be answered by Christ, when his expectations have not been answered by you? It is the unreason­ableness of ignorance, and prophaness to boast of rich gifts made over to them by the Will of Christ; and yet at the same time to sleight, neglect and refuse the duty, obser­vance, and obedience, which Christ requireth of all his Legatees. When thou comest to a Sacrament to renew thy assurance of in­teress in the last Will of Christ, be sure thou [Page 211]observe what he expresly requireth as con­dition of this interess, and consider, He will be Author of Eternal Salvation to thee on no other terms than thy obedience to him.

3. Christ dying once to conrfim the New Testament, and to make a firm Will for our good, did not, as other Testators do, continue under the power of Death, but he rose again from the Dead, according to the Scriptures, and now observeth how thou, and every one else do acquit themselves in this New Obedience required of thee and of them. Let it be well weighed; Christ doth now exactly know, and particularly observe all thy works, and what obedience thou givest him. His coun­tenance is as the Sun when it shineth in its strength, Rev. 1.16. both for the luster of it, and for the power of making manifest whatsoever is done, both in the world, and also in the Churches, amidst which he walk­eth, Rev. 2.1. Knowing the works, the la­bour, and the patience of each Church, of each member of the Church. He seeth who it is that laboureth and fainteth not; Rev. 2.3. and who would not take courage from such an eye-witness to abound in the blessed works of obedience? For whom will you labour, if you will not labour for him who seeth you? and will as certainly reward, as he seeth exactly? When Sarah's severity made Hagar weary of her service, and fly from it, I observe she was perswaded to return, to submit her self, and to become obedient to Sarah at the command, and upon the pro­mise of God who liveth and seeth, Gen. 16.13. [Page 212]For memorial of which she gave name to a Well, [...] calling it Beer-la-hai-roi. Christian, thy Lord who commandeth thy obedience, and encourageth thy diligence and willing­ness, both liveth and seeth. Wilt thou not obey, that he may perform his promise to thee? What, shall slothful, careless and un­faithful servants shake off sloth, and put on a shew of diligence and faithfulness whilst un­der the eye of their Master? and shall not the Christian (who is ever under the eye of his Master) be thereby perswaded to care, diligence, and faithfulness in his obedience? Whoever thou art that attendest at the Lord's Table, dost know, (or else now learn it, that for future thou mayest know it, and consider it) That the Lord of the Feast cometh to entertain his Guests, and to re­ceive their promises of renewed Obedience; and when thou hast made the promise, Christ makes the observation what diligence thou usest in performing thy promise; he seeth whether thou art mindful of thy promise, and will one day call thee to account for it, and require it of thee. And what wilt thou answer to such a demand? Friend, wast thou not guilty enough under the single guilt of neglect, but must thou needs add the guilt of perfidiousness and fals­hood to thy other guilt? How didst thou dare to affront me to my face, to give me thy promise at the Sacrament, and under my eye break the promise thou madest me? Let me, O God! ever keep it in mind my Testator liveth and seeth, may he [Page 213]see my obedience renewed in its fruits! as my obligations are renewed in the Sacra­ment.

4. Consider in Christ a Testator living and seeing (who do, or who do not perform the conditions qualifying the Legatees for the receiving the Legacies) Thou mayest see him Judge, supreme Judge of all the claims that are made to the whole, or to any part of what he hath bequeathed. In this he excelleth all other Testators, who can only make their Wills and dye, they cannot judge and determine the pleas and pretences which are made upon their last Testament. Hence it often falleth out that such get and possess the goods bequeathed, whom the testator never intended should be the better for them. But here no pretender can by sleight and fraud get any of the great and rich Legacies of Christ: Nor shall any who hath good right ever miss of them. Oh! let us look to our Blessed Redeemer, the Soveraign Judge of his own last Testa­ment, and readily, diligently, constantly, do what he commandeth, that we may receive what he promiseth. Fulfil his holy Will, that he may make good his last Will to us: Let Sacraments bind us to an increase of Obedience; for this will be the only Plea allowed by our Judge; this will be the only Plea advantageous to us. These are some few of many inducements which may move us to renew our obedience, for so much as we obey our Lord a Testator, bequeathing us Legacies rich, and worth [Page 214]our greatest obedience; Legacies no way to be attained but in the sincere obedience of our life and heart: Legacies that shall be given by him who is now living to see who obeys him, as he once died to ensure the reward to their obedience; Legacies that must be adjudg'd to the obedient by him who commands the obedience, and made the Will; out of all which result­eth

1. A Motive that may prevail with our ingenuity and hopes; we obey in expecta­tion of a Noble Reward; our Legacies are worth better obedience.

2. A Motive that may work on, and pre­vail with our fears, and our less ingenuous principles: Our Judge his eye is on us; and he is our Judge who will give only to the obedient.

3. A Motive that may meet with, and prevail on, our mixed affections, to encou­rage our hopes, to manage our fears, to enforce our backwardness, we must obey, or lose our reward; to cherish our ingenui­ty, the reward is generous and noble, ex­ceedingly well becoming the ingenuity of the most free and noble spirits.

CAP. V. Sect. 12. Brotherly kindness improved on Christ's last Testament.

THE Twelfth and last Grace mentioned, cap. 4. sect. 12. as a Sacramental Grace well suiting with the Lord's Supper, that Feast of Love, and improveable by the con­sideration of Christ's dying a Testator, is Brotherly Kindness and Charity; a peaceable disposition of mind towards our Christian friends, and a loving affection for our Brethren in Christ. This grace is so needful, that none are so ignorant as to doubt, none so prophane as to deny it, a needful qualifica­tion: yet whilst ignorance and prophaneness, confess it in words, they are both far from the true exercise hereof. The considerate, meditating and discerning communicant, will be careful to provide this grace for this Sa­crament, and to improve it by the Sacra­ment, which may very well be done by such considerations as these.

1. First, Our Christian Brethren whom we should love, are made truly lovely by the Lega­cies which Christ hath bequeathed to them, and which he hath in some part already bestowed upon them. For Christ the great, bountiful and wise Testator, hath, as is already ob­served, so disposed his estate and treasures of grace, consolation and glory, with other [Page 216]advantages, and needful supplies, that all his friends should be handsomly maintained out of his Treasury, although the principal of the estate be reserved in Heaven to enrich them there. As Rebeccah was adorned with rich Jewels before she was brought to Isaac, who invested her with all when she came to him, and the marriage was consummate. So the Church, (so each particular Believer) is adorned with very rich Jewels of grace, gifts and comforts, in which she is brought to Christ, who will invest all on her when he shall consummate the Marriage in Glory. The Crown it is true is reserved for the future state of Glory; but there are many single Jewels already bestowed. The King's daugh­ter is all glorious within, Psal. 45. The Saints of God, the Righteous ones are the excel­lent on earth, Psal. 16.3. They are filled with the Spirit of Christ; and they are led by that Spirit into all the waies of Truth, Holiness, Meekness, Goodness, Long-suf­ferance, and the like. The Philopher tells us, that true Friendship is only among the true vertuous. Vice cannot be a cement of Friendship. In the Redeemed, Called, San­ctified, there is what fitteth them for, and renders them worthy of our love and bro­therly affections.

Two things do ordinarily prevail with men to excite Natural love; first, the sweet­ness of disposition, a skill and delight to shew our selves friendly, as Prov. 18.24. He can­not be much beloved, who is not ready and prone to love. Secondly, the largeness of [Page 217]estate and wealth; it is the Rich man that hath many friends, Prov. 14.20. Both these, Motives to love, the Believer seeth in every Believer. Grace doth very much sweeten Nature, and Grace doth very much enrich the person. These Motives of love may be found in every Legatee, who hath share in the choice Legacies of Christ; he giveth an excellency of spirit which sweetneth their disposition; they are meek, lowly, faithful, and without guile: He also giveth an Inhe­ritance, a heavenly, a glorious Inheritance; these win with the considerate Christian; and either thou knowest not what Christ hath bestowed on Believers, or thou must confess they are well worthy of thy love, and bro­therly affection.

2. Another Inducement to Brotherly Love contained in this consideration of Christ Dying a Testator, may be this: Every Believer having interess in this Will, was near to Christ's heart, as art thou, or I, or any other who pretendeth title and interess in Christ's Last Testament. Now, should it not move us to love with hearty love every Christian, for so much as every one of them was equal­ly near to the hearty love of Christ? Let our hearts be toward them, Joh. 15.12. as Christ's was toward us and them. It is a maxim in Love and Friendship, that it extend it self to all our friends friends. Hence the advice of So­lomon, that thy Father's friend be not forsaken, Prov. 27.10 carries sound reason in it; for he that is the Father's friend, and heartily loved him that begot, will be a friend to the Son, and love [Page 218]him that was begotten too; as the Apostle argueth in a like case, 1 John 5.1. The A­postle urgeth this Love of Christ to us as ar­gument to perswade us to love one another, Rom. 15.5. with vers. 7. to be of the same mind, [...], vide 2 Cor. 13.11. Idem velle, & idem nolle, ea demum est firma amicitia. that so ye may live in Peace and Love, which is the fruit of that Union the Apostle per­swades us to, 2 Cor. 13.11. and Phil. 2.2. where he explaineth ( [...]) The be­ing of one mind, by, ( [...]) having the same Love. The Love we should have for the Brethren (of right) should be so strong as death, because that Love which Christ had for them equally and indifferently, was even unto death. This is the Apostle's Argument, 1 John 3.16. And there is strength in it, whether we apprehend it or no. In the last Will of Christ thou mayest discern a Love equally embracing all that be­lieve, that seek their portion in Christ. There we may find Christ a friend to the poor, as to the rich Believer; to the unlearned, as to the learned Believer; to the despised, as to the honourable Believer. As the Apostle speaketh of Righteousness, (I may speak (and you must understand) of all) the bles­sings of the Covenant and Testament: The whole is by Faith of Jesus Christ unto all, and upon all them that believe; for there is no difference, Rom. 3.22. Now where Christ hath made no difference in his Love, darest thou make so great a difference in thine, as to withhold thy love from some? [Page 219]Wilt thou not love those who are dear friends to thy dearest Lord? thy best friend? I do not press an equality of love to all Be­lievers. I know, our brethren by nature, our kindred by alliances, our acquaintance and intimate friends, have a right to our love and affections, both Natural and Civil, and where such a Right is doubled by our Rela­tion to each other in Christ, our affections may be allowed to double themselves also. Whilst Grace and common Hopes do increase our love to each other, they do allow for the respects which Nature calleth for of us. We must love all with an unfeigned love, though we may love some with a more fervent love: whom Christ hath e­qually loved, we must unfeignedly love; and what reneweth the remembrance of such love to us, should renew our love to others.

3. In the last Will of Christ is to be seen, That it is the express desire of our Dying Lord we should love one another heartily and un­feignedly. He hath therefore put them all into one Will, and into the same capacity; every one by his Will made an heir. The Saints do inherit the Riches of Glory, Ephes. 1.18. Their title is a joint-tenancy; [...]. they are coheirs, Heb. 11.9. And this title is by gift of Christ in his last Testament, Joh. 17.24. Who desired they should all be where he was, that they might behold his glory. And read we John 15.12. This is my Command­ment, that ye love one another, as I have loved you. This is that Commandment that [Page 220]is so mine, as if all others were to yield place to this. This is the New Command­ment, Joh. 13.34. and 35. When Christ at­tended with Angels gave the Law to Israel, the First Great Commandment was, Love the Lord, &c. The Second was, Love thy Neighbour, &c. When he was to die he re­newed the Commandment of loving our Bre­thren. Yea, so resolvedly doth our Lord require this Brotherly Love, that whosoever he is pretends to Christ, must make good his pretensions to Christ by his affections to all that are Brethren in Christ, Joh. 13.35. Hereby shall all men know that ye are my dis­ciples, if ye have love for one another. Add hereto 1 John 4.20. He loves not God who loveth not the Children of God. For how shall he love God whom he hath not seen, who loveth not his Brother whom he hath seen? In a word, read the last words of Christ's Intercession, John 17.26. which do breathe out the earnest desire of Christ, that such love may be among the Brethren one to another, as was in the Father and in the Son to them all. Now after all this vehe­mency of desire in Christ that we who are heirs by his Will, should love one another. Shall any of us dare to hate, undervalue, reject, or despise the other? Will you read the last Testament of Love with a heart of enmity? Dare you come to the Ordinance which renews the remembrance of Christ's Love to us, of his desire we should love each other, and not labour to renew your love to them? Renewed meditations on [Page 221]Christ's love to us will certainly renew our love to him and to all his; renewed thoughts of his last desire, of his earnest commending mutual love, will renew mutuall love in us if any degree of ingenuity remain in us.

4. In the Testament and Last Will of our Dying Lord we have this inducement to renew our love to the Brethren. He hath by will de­signed one onely place in which with most perfect love to enjoy as all the blessed Legacies of our Lord, so to enjoy all our fellow Legatees. Whe­ther I shall perswade now I know not, whe­ther my arguings be powerful enough to suppress envyings, and jealousies, to remove animosities, and quarrels from amongst saints, I cannot tell. But this I know, and this I will tell you, when you who are now enti­tled to the Legacies of this great Testator shall every one of you meet together to re­ceive the full and total of what you can receive, and Christ will give; there shall need no such arguments, no such reasonings, no such intreaties to perswade you to Mutual Love. There you shall not chuse but Love, de­light in, and embrace each other. Come then think what you shall be when you Feast all together at your Lord's Table in his King­dom. And judge with your selves is it nor meet we should be such now? It will be then a part of your Glory. And is not your mind and judgment convinced that it is the Glory of a Christian to strive to be now what he shall be hereafter? Christ will bring the Scat­tred sheep of his flock into one, Joh. 11.52. When there shall remain on foot-steps of [Page 222]their former folly and discord. It is a high expression which the holy ghost useth, Joh. 17.11. And I will now forbear to search in in­to. Holy Father keep through thine own name those whom thou hast given me, that they may be one as we are. It is a place which ensureth us that such who by the Father are kept un­to the future state of the Saints in Heaven, are kept to a most intimate and Glorious Union, Friendship and Love. Now they who will not be perswaded to cement, to unite affections, to love one another here, how highly do they cross the designe of Christ and of the Father? Oh that I could perswade all who hear or read my words, and oh that more lively sense of what I write were upon mine own heart! Lord I read thy Will, Joh. 17.22. The Glory which thou gavest me, I have given unto them that they may be one even as we are one. Oh let the Remembrance of thy designe of our future Union renewed in the Memorial of thy last Will at each Sacrament, cause me and all believers, to study and endeavour a present Union and Brotherly love more be­seeming our future blessed Union and love. It may be I shall be quarrelled at for this en­deavour of gaining love from those that yet love me not, & possibly lose what I thought to keep the love of some that have embraced me with a more Brotherly affection than hereaf­ter they will, this may possibly be the Fruit of their passions, and the unhappiness of my weak, and imperfect discourses. But I shall retire my self from such storms, and view the blessed Legacies my dying Lord hath bequea­thed [Page 223]me, peace he hath left for me his peace he hath given unto me. And with his Peace, his Love, I shall at last I Hope Love them for ever who now will scarce give me leave so to do; they shall love me who think they never will. What my words cannot ex­express, what my explanations cannot yet make clear, that day of glorious appearing of our blessed Testator to give us the full possession of all bequeathed blessings shall reveale to us and we shall understand, All of grace in its Beginnings, Improvements, Perfe­ction, and Crowning in Glory, to have been the free Gift of this great Testator dying far us.

[...].