Trading Spiritualized.
The First Position is,

HOly Scripture representeth the Communion that is between God and Man, under the No­tion or Resemblance of Com­merce or Trading.

To prevent mistakes, I premise two particulars.

The First is, Mr. Vines. A Divine of the first Rank well distinguished betwixt some Commerce which Hypocrites may drive, and that sweet Com­munion which sincere persons have with the Lord. Mat. 6.1, 2, 3, 4, 5. May not those of the former Character, after Duties, expect some sort of Reward from God? Whereas only they of the latter do in Duties draw near to God.

The Second is, Far be it (yea, Luke 17.10. far is it) from an humble holy per­son to count his Services Meritori­ous, [Page 2]or to expect a Reward of Debt; as in Trading, Money answereth, and deserveth the Commodity pur­chased. See the Ark of the Cove nant, par. 2. Will some allow, that A­dam could in strictness merit?

And now for Proof of the Posi­tion, I argue as followeth.

1. Hath not God, who hath con­descended to transact, and hold Communion with Man, done it in a See the Confession of Faith. Gen. 17.7, Covenant-way? And do I need to tell sundry, that there are Cove­nants of Commerce and Trade?

2. Is not a truly gracious Christi­an compared to a wise Merchant, Mat. 13.45. seeking (and trading) for goodly Pearls?

3. See the ex­cellent Dur­ham on Rev. 3.18. Isa. 55.1, 2. 2 Pet. 1.4. Doth not God offer to Man rich and precious Commodities, and invite him as to a Mart or Market?

4. Are not God's Promises as Bills of Merchandise for the importing of the Treasures of Heaven?

5. Phil. 1.11. Do not the sanctified in their Services expect and carry forth the Fruits of Righteousness to Hea­ven?

6. Are they not said (and called) to buy of the Lord? Rev. 3.18. Tho Hea­vens Goods are too rich, and Earth's Chapmen too poor, that these should think themselves worthy of those, yet they think 'em So wor­thy Sedg­wick. most [Page 3]worthy of their acceptance. And do they not part with the Love of their sins, and Confidence in them­selves, that they may attain 'em?

And hence I first infer, That I am in hope that a great Man, and Learned Debater, hath by this time wished that he had forborn reflect­ing on words fathered on a late Mr. Brid­ges. grave Divine, and that he had not stiled Trading in Promises, a paltry Phrase.

1. When the Apostle saith, VVe have our Conversation in Heaven; Phil. 3.20. [...]. Vide Leighs Crit. Sac. do not Worthies read it, VVe are free Denizons, or Burgesses, that trade thi­ther as Freemen? Are not Promises Helps to, and Promoters there­of?

2. Are there not in Scripture, Isa. 55.1, 2. 1 Thes. 5.23 Laws stiled Municipal, that speak of good VVares that will pass, and of ill Ones that are prohibited?

3. Mar. 25.16. Luke 19.12, 15. Doth not the Gospel (or Christ in it) oftner than Once speak of Christians as Occupying or Tra­ding?

1. Are not Talents committed to 'em?

2. Are they not to be accountable in the Case?

[Page 4]3. Are not the Promises great en­couragements in their Trading?

The 2d. Inserence is, The goodness of God is great to a wonder.

Is it not a stoop in him to behold Angels? Psal. 113.4, 5. How low then stoops he in holding Converse and Com­merce with poor man?

The 3d. Inference is, They for­sake their own Mercy, Jonah 2.8. that prefer holding Communion with base lusts before that with the Blessed Lord: O! how full are all places of such?

The last Inference, They who are managers of the Spiritual Trade, should do it. 1. Humbly. 2. Dili­gently. 3. Sincerely. 4. Believingly. 5. Constantly. The Lord direct and assist 'em!

The Second Position is, (The first Man (or Man in his first Estate) was entrusted (and set up) with a very good Stock.

Tho, Eccl. 7. last alas! he too soon plaid the Prodigal, he had a very large Por­tion from his Fathers hand. When the Eldest Son of Wisdom, Solomon, was at a loss as to other points, he [Page 5]found this, and set a Remark on it, Quovis mo­do rectum. Dr. Arrow­smith. that God made Man upright, every way right (as some read it). We may set some of his Goods and furni­ture to view, in some following pag­es (and that as by parcels, or retail.) At present, we will present or point at 'em as consider'd in the bulk, or by Whole-sale. May we not write on this?

1. Man excell'd in, See Mr. Barret on the Cove­nants. or as to his Constitution; and therein as to that Image of God, which is stiled Natural.

1. Surely, what St. Psal. 139.14, 15. David said of his Body, may with advantage be said of Adam's, Fearfully and Wonder­fully was it made. Besides the Glory which his Soul shed on (and shew'd through) it, was it not (if we speak of visibles) a most curious and rare composure? where was its Match, as to some instances?

And then 2ly. As to his Soul. Did it not give some representation of the Deity? Gen. 1.26, 28. Was it not an Im­material, Immortal and Intelligent Being? Have not some stil'd it a Glass, wherein there is some repre­sentation of the All-blessed and un­divided Trinity, or Tri-unity? Dr. Wallis. That antient and excellent Pro­fessor, who hath lately written on [Page 6]this Subject (tho he owneth that no instance or comparison us'd by An­tient or Modern Divines doth ade­quately, and to the full express this Mystery, yet to shew that the Soci­nians are far out in their asserting that the Notion of Three in One is inconsistent with Reason, and that such a Being cannot be, shew­eth, that Understanding, Will and Memory, are found in one and the same Soul. Was it not an hon­our to Man that he had an appre­hending, Embracing and retaining Power?

Again, Dr. Bates. was it not Man's great excellency that he bore, what is called the Moral Image of his Ma­ker? Was he not enriched with Spiritual Qualities, as well as en­dowed with Natural Faculties? doth not a profound Doctor Write, that he was Created with Perfection of Grace.

1. Was not a clear powerful Light set up in his understanding?

2. Was not his memory (on which wonderful, By acute A. Burgess. is Written) firm fixt and faithful?

3. Was not Conscience (stiled the Seat of Moral Principles) pure, active for God, and wholly on his side?

[Page 7]4. Was not his will in the best sense free, to wit, from sin, and for God and Goodness?

5. Were not the Affections both liking and disliking in all points re­gular.

In the next place, Ps. 8.3, 4, 5. was not Man when Created partaker of what is called the Relative Image of God? Was he not Lord over other Creatures?

I add, was he not as Holy, so hap­py, and that compleatly? See Dr. Bates his harmony. Did not his happiness carry the Image of God's Felicity, as his Holiness did of his Purity? Were not his high­er Powers and lower Parts gratified with Objects suitable to them?

And now I first infer, Miratur. alia, &c. Surely God's goodness shone fair into A­dam's Eyes. Is it not rightly said, He who wonders at other things, was himself a greater wonder? Was he not a little (what if I say great) World, a Representative of the whole World! Did he not contain in himself more of the generality, as to that, than Angels did? See Armil­la Catach. Having Being, Growth, Sense and Reason, resembling inferiour Creatures in what was seen, and superiour ones in his unseen part?

Was not Mans Righteousness in a sound Sense Natural? I do not [Page 8]say, Vide D. Prideaux Fascic, and deep Jeans it was so, as to its principle ob­ject and end.

But 1. Was it not Created toge­ther with his Nature?

2. Was it not capable of propa­gating it to Descendants from him?

And 3. Considering the relation in which he stood, and the exact o­bedience to which he was engaged, it suited his Nature.

'Tis a thought worthy of God and his Goodness, Idem. that he should be so made. Are not two Parties found opposing this great Truth?

1. The Socinians (who will not own Mans great loss by his Fall) say, he had no great excellency in his first estate.

2. The Papists (who say that Con­cupiscence is not sin) say, That it was in Adam, and was Natural to him.

The Second Inference is, Psal. 8.4, 5.113.5, 6. Man was (as now he is not) meet to Trans­act and Covenant with God, in an immediate way; and it was on God's part a wondrous Condescenti­on, he would Covenant with him.

1. As to Covenanting; Had not Man power within himself to have stood? Posse sivel. And was not that Power lost through abuse of his Free-will?

And 2. As to God's so dealing with him, was not his goodness displac'd? Might he not have given him a Law, without a promise of Life?

The 3. Inference is, Rom. 5.12.7.24, 25, All that de­rive from Adam in the ordinary way, have abundant matter for Mourning. May not every Son of his be named Ichabod? Is not the glory departed from Man? Are not the Tables of the Law which were in Mans Heart broke in pie­ces?

The last Inference is, It is meet we should remember whence Man is Fallen.

1. To promote brokenness of Heart. O that more groaned on this score.

2. To cause breathings after Christ, the Second Adam.

Through him the image and fa­vour of God are restored.

The third Position is, Luk. 3. the last. Adam whil­est innocent had his understanding well furnished with knowledg. Was not this Son of God a child of light! was not his upper room full of the best goods? Go not this well argued?

[Page 10]1. From his being made in his Makers Image. Doth not a proper Image resemble that whereof it is an Image, in some excellency? And is not this one of Gods excellen­cies? So blessed Burroughs 1 Jo. 1.5. Col. 3.10. He is light; Doth not the Scripture (the best interpreter of its self) speak of Gods Image as Con­sisting in knowledg?

2. 2 Cor. 5.17. Is not Regeneration stiled a New creation? And when God car­rieth on this work, doth he not say, Let there be light?

3. Fiat Lux. Is not knowledg a leading grace? Doth not God open their eyes whom he turneth? Acts 26.18. Had Adam been perfect, if he had wanted sight?

4. Could Adam without light have been guided in full obedience?

5. Had man been every way right if he had wanted a right Eye?

That it may appear that Mans apprehending power excelled, Dr. Bates. I Ar­gue, first, A Master of sentence hath well said, Nature was unvailed to man in his first estate. Was he not a rare Philosopher?

1. See F. Fullar's Words so give know­ledg. Did not the large book of the Creature open to his view? Was not the door of that sanctuary open to him? Could he not readily have resolved what to us are rid­dles? Did he not see into the inside [Page 11]of several things, whereof great students see little more than the outside?

2. Had he not the useful know­ledge of that little world himself? Did he not understand the frame of his body and all its parts? Had he not the knowledge of the nature of his Soul, and all its powers?

3. Did not his knowledg ascend from (and through) the several orders of being, Exod. 3.14. [...] unto God who is the Being? Had he not that know­ledge of the nature and perfections of God, that whatever concern'd his duty and felicity was familiar to him? Did not the wisdom, power and goodness of God shine into his eyes when he first open'd them, and looked on himself and other crea­tures?

4. Was not Adams knowledg at­tended and adorned with the most commendable qualities and properties.

1. Was not his knowledge clear? Prov. 10.27 Did not the candle of the Lord shine bright into his eye? Was any thing like a cloud (or mist) before him?

2. Was not his knowledg affecti­onate? Did it not carry the purest heat as well as the clearest light in it.

[Page 12]3. Was it not practical? Was it not a Light to his Feet, and not to his Eyes only? VVas it not a knowledg joyn'd with acknow­ledgment? Did it not guide his affections and actions? Had he kept it in its due use, Had he made or taken one false step?

And now I first infer, That Adam was very meet to maintain converse with God, and to drive a trade with (and into) heaven. Was any de­gree of defections in his skill? Did he not thoroughly know?

1. Eph. 2.12. See Mr. Love on that. By way of exporting, to carry up duties and dispositions thither?

2. By way of importing, to fetch down all graces and priviledges thence. Oh! How it should touch and tender hearts that through the want of wisdom in the most, and weakness of it in the best, Com­merce with God is little held?

The Second Inference is, Vide Pelt. harmoniam. We have all reason to differ with and keep a distance from the followers of Socinus. Do not they (after him) assert that Adam had but a poor pittance (and no store) of knowledg? Do they not re­present him as a great Body? Or to use their own terms, as a little child or Infant as to his understanding

When our Divines instance in his giving names to many Creatures a­greeing with their Natures, Gen. 2.20. they will nor allow this to stand for a signal Sign of Knowledge; and this is forced to favour their Supposition, that Man was no great Loser by his Fall.

O that some, D. J. T. whom we do not call Socinians, did not too much so­cinianize! When an admired Per­son had wrote, that if Adam had had any considerable Knowledge, he would not have sold himself and all his hopes so cheap, out of a greedy Appetite to a little (then) for hidden Fruit; doth not his acute Answerer well say that that Appetite was sin­ful; and could not be in Man whilst sinless. Did it take its rise from Ig­norance or Errour? Did it not a rise from Incogitancy, and not due using his Knowledge.

Certainly, Solomon in all his Glory (and with all the Philosophy and Understanding, 1 Kings 4.32, 33, 34. from which he wrote on divers Subjects) fell far and far short of Adam. Solomon's Know­ledge was no little owing to hard Study, and so was acquired; but Adam's was infused, and his Soul was inlightned at once, as the Air is upon the Sun's arising. How [Page 14]little do Men now, after many years beating their Brains, attain, in com­parison of what he was endued with.

The Third Inference is: All of us should (and no doubt the best of us do) take up a Lamentation, and write it for a Lamentation; that Man's Sun is turned into Dark­ness; Eph. 5.8. that Men and Women, consi­dered in their mere Naturals, as to what is spiritual, are Darkness itself in the Abstract.

The Last Inference is: They are to be commended, who though Knowledge be now hardly com­mon to, do seek after, and cry for that sort of it, Prov. 2.2, 3. which will further their trafficking with and into Heaven. O that Persons took the nearest way to it! and had re­course unto the blessed Jesus, that he may be made unto them Wis­dom, 1 Cor. 1.30. and they may be made Light in him, his Merit obtaining, and his Spirit applying to it.

The 4th. Position is. That Man in his first estate might move (and better) hold Converse and Communion with God: See Rev. Burgess of Orig. sin. p. 250, &c. his Memory was richly fraught.

Was it not a most precious Cabi­net and Storehouse of sacred Veri­ties? Was it not as that Holy of Holies, [Page 15]the Ark of the Covenant, wherein God's Royal Law was laid up and kept?

What Man's Memory is, is not ea­sily defined. Have I not in this poor Paper hinted, that there is in it what bespeaks Wondering? Do we not rather feel than know what we do, when we remember things?

If I was meet to engage in a Phi­losophick Debate about its Nature, I should not judge it meet to do so: Evident it is that the great Soul of Man hath a Power, Memoria est praeterita­rum. as of apprehen­ding things present, so of reminding things past, to which Memory hath much reference. I do not say, that the Memory is a distinct faculty from the Understanding; nor do I gainsay those that hold it is contain­ed in it. Vide Mor­neum de ver. Relig. p. 251. Doth not their Arguing receive Encouragement from what the Apostle speaks of, stirring up pure Minds by way of remem­brance. A noble French Divine (tho no Preacher) writeth to this sense, that the Memory is Reason em­ploy'd in recounting; or the Re­ceptacle into which the Mind pour­eth its Notions.

That Adam had a Power of remem­bring, flowed from his having the Nature (and not only the Shape) of Man; That Brutes have a sensitive [Page 16]Memory, is not deny'd; that Man hath an intellectual Memory, Isai. 46.8. (it de­nved) is (a Worthy's Phrase) de­nved against Reason. Of what a­v [...]il had Understanding been to Man, if he had not had Memory? Have not some said that all useful Knowledge lies in Remembrance?

That in Adam, when he came out or God's hand, Memory was per­fect, Gen. 1.28. is argued from his being made in the Image of God. Did not that take in the Perfection of all natural Pow­ers? Had he been in all other Pow­ers sound, and had either Falshood or Frailty in his Memory, he had not been throughly happy, either as to Temporal or Spiritual Con­sideration.

That the Perfection of Adam's Me­mory further'd his Communion with God; is proved from our weighing the Objects about which it is exer­cised. Was not God, who is (as he is stiled) the most signal Object there­of, still fair and afresh presented to (and by) it? Was it not ready to suggest to Man with what a glorious God (even the God of Glory) he had to do;

1. Glorious in Holiness, being at the greatest Remote and Distance from Sin, Exod. 15.11. of purer Eyes than to behold [Page 17]it, without utter Dislike; Habbak, 1.13. See acute Norton. Jer. 17.10. and being in every Point and Degree confor­mable to himself.

2. Glorious in his Omniscience, which is joined with his Omnipresence; Doth he not search and see the Heart, and the Grace which he hath wrought in it?

3. Glorious in Goodness; Sui diffusi­vum. which is for diffusing and communicating it self. Having made Man a large Vessel, had it been kept clean and open, he would have fill'd it.

Again: Did not Adam's Memory present to him God's whole Will, and his own whole Work? Was not the Royal Law written in legible Characters on his Heart? Had he not in his first Estate presented be­fore and to him the right Object, Matter, Manner and Time of spe­cial Worship? And withal, all due respect to the Person, Chastity, Goods, good Name and Quiet of his Neighbour?

And now, I First infer: That A­dam when in Innocency was a thrice happy Man. Witness what fol­lows. O terque, &c.

1. Was any Forgetfulness of God's Mercy, or his own Duty, incident to him?

[Page 18]2. Did he not remember toge­ther with the Notion, the Impor­tance, and Excellency of Truths?

3. Did not his Memory fully serve its end? Was it not an holy Repository and Treasury?

A 2d. Inference is. We that (if not past feeling) feel that we are in a fallen state, cannot want matter for Mourning. How are the Vessels of our Memories as broken Vessels? Are they not rightly compared to Iron Grates, that let pure Water pass through, See worthy Mr. Hodg­es on this. whilst Mud and Filth sticks in them? What loud Com­plaints do good People make of their short, frail, and defective Memories? If others make less moan, they have more cause for it. Alas! how is Trading with (and into) Heaven hereby hindred.

The last Inference is. They whose Hearts are for driving an Heavenly Trade, are to praise God.

1. So Wolli­bius. Though through the Fall, the Faculty of Memory is endamaged, it is not taken away.

2. Provision by free rich Grace is made for the penitent.

1. On account of Christ's Merit, notwithstanding their Infirmities, 1 Joh. 1.7. their Sins shall be pardoned.

[Page 19]2. Jo. 14.26. On the same Account the holy Spirit, as a Remembrancer, shall be poured out on 'em, and Trading into Heaven maintained.

The 5th Position is: When Man was created through the thorough Good­ness of his Conscience, he was fit for Communion with God.

Thus much (or little) I will at pre­sent say of Conscience. Of Liberty of Conje. Very high things are said of it. The late lear­ned Rutherfoord calls it the Apple of the Soul's Eye. He further saith, that though it is not a part of the Deity, (which hath no Parts) it smells more of God than the Heavens, See his Harmour. the Sun, Moon, or other Stars; and so than the Saphirs, Rubies, or any of the precious things of the Earth. Profound Dr. Bates hath not stick'd to call it a subordinate God, giving Laws, and exacting Obedience.

1. If Respect be had to the origi­nal Words, whereby it's set forth.

1. The learned tell us, 2 Sam. 24.10. that the Hebrew Word for Heart (by which in some Scriptures Conscience is meant) pointeth at a Conspersion, 1 Jo. 3.21. or at Meal mingled with VVater. The Soul in regard of it is watered with Notions, which we call com­mon; and hence hath it been stiled a Storehouse of Moral Principles.

[Page 20]2. [...]. The Greek Word, used as some reckon, about 32 Times in the New Testament, denoteth,

1. See accu­rate Shef­fi [...]id on this. That it is a Knowledge; a Light, by Reason whereof Man's Soul is the Candle of God.

2. This Knowledge is not found walking in so large a Field, as that of the Understanding: Its Eye hath much for its Objects; 1. The Will of God as its Rule. 2. The Souls Case with reference thereto.

3. This Knowledge is of a joint conjoined Nature. It is (say some) a Knowledge together with Angels, with Men, 1 Jo. 3.21, 22. with ones self. To be sure, God who is greater than the Heart and Conscience, knowing all things, knows together with it.

Having thus spoke of the VVords, it's time to touch on the Thing: And Poor I am as little willing as able, Vide The­rap. Sac. to engage in a Dispute, whe­ther we shall call it a Distinct Facul­ty from the Mind, or rather the Mind self-acting, and Rev. Ryther. by way of Com­parison, or Reflection.

Cannot this Eye look as back­wards, so inwards? Whether as one (and not he only) conceiveth, it takes in the VVill. Or whether it is more fitly called an Act, or a Power whence Acts flow (it conti­nuing [Page 21]in persons when asleep) I leave to my Betters to determine.

Certainly it's rightly said to be a very busie thing; as ingenious Dr. Burthogg's Expression is. De causa Dei. An Instinct impressing on Men's Minds a future Judgment. Sundry fall in with the excellent Amos, De Conflan­tia. who stileth it the Judgment of Man, as subject­ed to the Judgment of God.

VVho that is of worth makes it a question, whether in Adam at first Conscience was perfectly good?

1. Honeste bo­na Iacate. VVas it not good both in point of Honesty and Peaceableness? Did it not perform its whole Office, and therein find Ease and Solace enough? Quoad sta­tum Exer­citium.

2. VVas not Man's Conscience good both as to State and Exercise? VVas not Holiness to the Lord writ­ten in fair Characters (as on its Na­ture so) on its Actings? See Mr. Sheffield on this.

3. VVas it not good 1. As a Mi­nister to instruct. 2. As a Magistrate to injoin. 3. As a VVitness to attest, and 4. As a Judge to pronounce guiltless?

That whilst Conscience was right, Man's Communion was very sweet, is very evident. Doth not much that I have said tend to give in full Proofs thereof?

[Page 22]1. Did not its pure Principles in­cline Man to act for God, and to re­ceive from him?

2. 2. Pet. 1.3. VVas not Grace and Peace mul­tiplied through the Knowledge it had of, and exercised about him?

3. VVhen as God's Deputy it judged as he did, did he not com­municate himself to it?

I add 1. Did not Conscience then fence against Sin, Isai. 59.2. the Interrupter of Commerce between Heaven and Earth?

2. Did it not fit for Duty, where­in there is an exporting of Graces, and so a fitting for the importing of Grace?

And now, I first infer: That if Man had kept his first Estate, Halle­lujah, Hallelujah, had been much his Language; was he not as to his Conscience a Vessel, as of Honour so of Mercy.

The 2d. Inference is. Fallen Man hath great Cause to fall on his Knees (or Face) in a way of Humiliation. Is not his Conscience, [...]tus 1.15. which seems to have scaped better than some o­ther Powers, defiled?

Oh! Quantum [...]tatur. How much for the worse is it altered? It was tender, but is har­dened; it was inoffensive, but is contrary.

The 3d. Inference. All that hear of should, as feel the VVant, Hos. 9.14. so see the VVorth of the Lord Jesus. Is not his Blood an All-heal? Are not through it Consciences purg'd and pacify'd?

The last Inference is. The Spirit of God should be waited on, and breathed after; that the Conscience may be his Temple, that through his Influence this Bird in the Breast may declare truly, and withal sing sweetly.

The 6th. Position. The Commerce and Communion between God and Man (in Man's first Estate) was much fur­thered through the Liberty (Purity) of his own Will.

So noble a Faculty is that of the VVill, (the chusing and refusing Power) that it is usually said, Voluntas hominis est homo. the VVill of Man is the Man. Is not Religion rightly said to be the right Poyse or Byass of the VVill? Are not God's People willing (or as a Free-VVill Offering? Psal. 110.3. Many Dis­putes are concerning Free-VVill; and it is out of Dispute, A coactione, that there is a Freedom that is essential to the VVill. That celebrated Saying of an Ancient is approved by modern Divines; If there was nothing of Free-Will, there would be nothing to be saved; and if it were not for [Page 24]much of Free Grace, there would be no Salvation.

It is not easie to satisfie some wherein the Freedom of Man's Will doth most properly consist; but I can easily satisfie my self, [...]. it is not in that Indifferency, which implies equal Inclination to Good, or Evil.

Are not the Wills of Angels (yea and the Will of the God of Angels) free, Vide Le Blank's Theses. tho wholly fixed on Good? Certainly in Man's first Estate his Will was purely free: The Event proves there was a Possibility of its being drawn to Evil; but God made it with a Bent and Inclination to Good; It was not only free from Compulsion, so that it admitted of no Force, for so it is now; but it was free from Corruption, there was no wrong tendency in it.

Had not Adam's Will been pure­ly free, he had not been holy; and so not happy: Was not such Freedom of his Will necessary to his being a Covenanter with God? Had he not consented to the Duties, he had not been entitled to the Blessings of the first Covenant.

May not the following Particu­lars be asserted of Adam's Will? Tact. Sac. p. 138,

1. His Will was under the Em­pire and Rule of Right Reason, [Page 25]Did not his Reason vail to God, and his Will to Reason? Did it stir without Reason's Orders? or stay when it had 'em to go? Did it not follow the best Light?

2. His Will did close with, See the in­comparable Baxter on self-denyal. and was carried to God as its Felicity, and his chief End. Was not his Re­spect to Creatures, yea to his own Pleasure, Profit and Honour subser­vient thereunto? Rom. 14.9, Did he look at what he had (or was) as his own? Did he not look at his Maker as his Owner?

3. Psal. 116.7.73.25. He by his good Will did rest and delight in God as his Trea­sure, satisfying Portion, and chief Good. Was not God his dwelling Place? Did he not take pleasure in other things for God's appearance in 'em? and as Rays from him were darted through 'em?

4. Eadem velle, nolle, est amicitia. Man's Will did then very rea­dily bow to God's Soveraignty, was it not resolved into the divine Will? Were not God and Man such great and good Friends, that they did will and nill the same things. Was not God's Law in Man's Heart? Did not Adam (whilst in Integrity) obey the Lord? 1. Perfectly, with­out failing in any kind or Degree? 2. Readily, without any thing like [Page 26]demur or delay. 3. Chearfully, without raising Cavils or Objections. 4. Humbly, without taking Honour (due to God) to himself.

Again: Man's Will at first was altogether for living in a way of Dependance on God, as the first Cause. Did he not rely on the Arm of Almightiness? Even when he had a large Stock in his own hand; Was not his Eye still on the highest Hand?

And now can any well doubt, that when Man did so freely and fully come to God; God would not (or did not) graciously and plente­ously communicate himself to him? Did not Man live at the Well-head, where the Water of Life is as full, so pure, and sweet.

And hence (I first infer,) That whatever Fault was or is found in Man's Will, it cannot be laid at God's Door. Was it from Want of Power, was it not from the abuse of the Freedom of his VVill, that Man fell? Jor. 17.9. Did not Man's Upright­ness in part consist in that Freedom?

The 2d. Inference. Is not the low way a good way, and fit for fallen Man to walk in? Do not they do well, that much mourn that Man's VVill is now frail, and (alas!) [Page 27]false? Doth it not mislead the Un­derstanding, whereby it should be be led?

The 3d. Inference. Their Tenents are not to be touch'd with, in whose Books the VVill of fallen Man stands as an undeflowr'd, Virgo inta­cta. untouch'd Vir­gin. Do not some, whom we will not brand, See Worthy Dr. Hill. as through Armini­ans, glory overmuch in the Title of Free-VVillers? Vide Peltii harmoniam. Are they not afraid of allowing Free Grace leave to rule and undermine Man's VVill?

The 4th. Inference. They who never before did, should now ply the Throne of Grace; and in Christ's name beg the special In­fluence of the Holy Spirit, Psal. 119.80. Ezek. 36.26, 27. for re­moving the Pravity, without in­fringing the Liberty of the VVill.

Be it considered, 1. In many good Motions of (on) the VVill are quenched. 2. This cuts the damned, See Dr. Hammonds Pract. Car. that they chose the way to Hell.

The last Inference is. They who (having known the day of God's Power) are a willing People, and are caused as well as called to walk in God's Statutes, Psal. 149.6. should highly (seeing they shall eternally) praise the Lord.

The 7th. Position. Through the Order and Regularity that was in Man's [Page 28]Affections, he was meet for Converse and Communion with God.

That Man is an affectionate Crea­ture, Quid sensi­bile. is a kind of sensible Truth. He is not without Affections in his fallen State; and surely he was well affected in his first state, when some are said to be without natural Affe­ctions, Rom. 1.29, 30, 31. [...]. 2 Cor. 7.15. [...]. Coloss. 3.5. its rightly construed without the due exercise hereof.

I am aware, that the Word Affections is not so often read in holy VVrit as any others are; but the things we call so are oftner found therein, than most others; and when we read o [...] inward Affection, we may run and read, that in Man there are inward Bowels. His Soul hath such, and there's a Figure in the Phrase; Bowels being put for Af­fections seated there. Do not we call those Motions Affections, which the Moralists call Passions? and to that VVord in some Scriptures, where we meet with the VVord Aflections, there is Respect.

Passions are usually said to belong to the sensitive Appetite. But emi­nent Divines speak of Affections, as moving in an higher Sphere, So Rev. Reyner. as nearly allyed to the VVill; flowing from it, (saith a VVorthy) as Fin­gers from the hand, and as Toes [Page 29]from the Foot; and withal so in­fluenc'd by the Understanding, that they obtain the name of Rational. One who was one of a thousand for choice Affections, Mr. W. Fenner. describes them as sensible Motions of the Will, to (from) things as apprehended good (evil).

First, That in Adam (when in In­tegrity) there were Affections, and that they were pure, admits of no doubt.

1. Did not his being a Man endu­ed with Sense and Understanding, and the Power of chusing and refu­sing, speak this?

2. Is not this proved from his be­ing made to love and fear his Ma­ker? and to avoid what was con­trary to him?

3. Did not God, Gen. 2.17. in order to pre­serving a holy Fear in him, pro­pound a Threatning to him in case of Disobedience?

4. Was there not in that Threat­ning couched a Promise of Life unto his Obedience, that his Hope might be quickened?

Secondly, That Man, if he had kept his Assertions pure, had traded much into Heaven, appears from the consideration of some particulars wherein his Integrity lay.

[Page 30]1. Was not the Image of God fair drawn on his Affections? Far be it from me or my Readers to socinia­nize, in ascribing to God such Passi­ons as are found in fallen Man; Malachi 3.6. and carry the Print of Imperfections on 'em: Dr. Owen's Vindic. E­vang. When in Scripture he is said to be grieved, angry, &c. This is spoken of him after the Manner of men, and must be understood agree­ably to the nature of God.

But though we would be loth to be chargeable with taking from God his Perfections; and ascribing to him our Imperfections: yet this we may say, Man at first was in Loving and Hating, an Imitator and Follower of God.

For Secondly, Were not Man's Affections subordinate to right Rea­son and Religion, as their Guides?

3. Were they not right set and acted as to their Objects? Were they not all at God's Service?

4. Were they not all in their ex­ercise referred to the last and best, and the setting forth of God's Glory?

5. Were they not harmonious? Did not every one further the Ex­ercise of other?

6. Had they not Publickness in 'em? had Man continued perfect, had not mutual Love among Men reigned?

And can it be reasonably questio­ned, whether whilst Man's Affecti­ons were on God's side, his Com­munications were choice? Had not Man at first the best Gratifications, as for his Soul, so for his Senses?

And now, I First Infer. It is no Wonder, that Persons whose Hearts are so wrought on, Gal. 5.24. that they take Religion to heart, do take up bitter Lamentations for Man's Fall. Ah! Ah! What sad Work hath sin made in Man's Affections? Oh! the vain, yea vile Affections, that are in the World, Rom: 1.26. yea in the Church considered as visible! Oh the Disor­der, Deadness, Earthiness and Selfish­ness that is found it (not felt) in 'em! and how is the spiritual and heavenly Trade thereby hindred and marr'd?

The 2d Inference is. Satan will not fail to shew himself (according to the Importance of his Name) an Adversary. By his ill Will he'll prevent good, 2. Cor. 2.11. and promote ill Af­fections. May we not be ignorant of, but armed against his Devices!

The 3d Inference is. There is all Reason sensible Persons should run, and have much recourse to Christ.

[Page 32]1. Have they not need of being washed in his Blood, from the guilt contracted, as to their Affections?

2. Should they not depend on his Spirit for the fanctifying and gover­ning of their Affections?

Are not the Affections stiled the Materials of Grace? Is it not much seated and seen in 'em? Is it not through 'em we give to, and re­ceive from God, and so trade with him?

The 8th Position. That Man, when innocent, might have more free (and full) Communion with God, there was an exact Temper, and excellent Composition and Constitution of his Body.

Might not the Saying of David, Psal. 139.14, &c. concerning his Body, with much advantage be said of the Body of Adam? Vide Poli Synopsin. Fearfully and wonderfully was he made: curiously wrought, even as your rare Needle-Work.

I no way doubt, Man's Soul, which was his excellent part, had the chiefest share both in the Ho­liness which he exercised, and the Happiness which he enjoyed: yet, when it's said, Eccles. 7. ult. God made him up­right, or every way right, this must necessarily take in his Body, which is one of his constitutive parts.

I readily own, that in and thro' the Body the Glory of the Soul doth shine, and shew itself; yet I believe, that on it (even on it) from its Maker was a Glory shed.

1. Had not Man's Body been serviceable to God. Man had not been wholly so. Was not God to be served with his own, with the whole of it?

2. So profound Dr. Bates. Was there not in Man's first Estate Provision made, whereby God gratify'd all his bodily Parts and Senses

3. Was not Man's Body, as to the Matter of it, of the purest part thereof, and of all visible pieces of the Creation, the choicest?

Was there not in it (and that in the Eye of an Heathen) so much of Excellency apparent, Os homini sublime. that he was for composing an Hymn to its Ma­ker. Have not its erect Posture and elevated Looks been looked at as in the count of its Excellencies?

Was not the Body of Adam, as to the contrivance and proportion of every part, admirable? Was there any joint wanting or any one superfluous? Did not every joint supply something, and contribute to the good of the Body, being fully fit to serve its Maker?

If Man had kept from Sin, Rom. 6. ult. 5.12. God had kept him from Death, and from all the Sicknesses and Deaths that are ordinarily its Forerunners. Did he not dig his Grave with his own hands?

And now, I First Infer: That Socinianism is by no means to be ta­ken up, or touch'd with. O that some, Dr. J. T. &c. whom we will not call Soci­nians did not speak their Language or pronounce their Sibboleth; Consequens naturas. in saving, that Death is the conse­quence of Nature, and not the Pu­nishment of Sin.

Be it considered, Rom. 6. ult. [...]. 1. If Scripture-Phrase and Doctrine be consulted with, doth it make the wages of Sin due to it, as a Souldiers pay is due to him?

And 2. Gen. 2.17. Doth not Scripture-Hi­story acquaint us, that it was threat­ned, and executed for Sin?

3. Could not he that made the Body, have made it (though an Earthen) an abiding Vessel?

4. If there be now in it contrary Humours, contending against one another, and it, was it so from the Beginning?

The 2d Inference is. Even as to the Body (and bodily Senses) Man's Damage is great, and evident. Is it not now a body of Vileness? Philip. 3. the End. Is not the Spirit by its Distempers hin­dred in God's Service?

The 3d Inference. Persons whilst in their Bodies should bear in mind, for what end, 1 Cor. 6. ult. and in what capa­city Man's Body was created, should not their Bodies be ordered to the Honour of God?

The last Inference. Dan. 12.2, 3. It may well be wondred at, that God hath provided a Glory for his Peoples Bodies, as in Heaven he hath done.

The 9th Position. Through the Fall and Fault of Man, the Trade, Intercourse, and Communion between Heaven and Earth, God and Man was interrupted; yea stopp'd, broke and spoiled.

1. Gen. 3. Do we not find Adam when fallen, shy of, and shunning God's presence? Did he not hide him self from him?

And 2. Gen. 3. Do we not find God con­venting and convicting him as a [Page 36]Criminal? Can we well construe that Question of his? Hast thou eaten of the Tree of Knowledge of good and evil? As if it was not to God un­questionable and certain, Vide Dolum & Rev. Whyte. Ad locum. that he had eaten of it? Did not these Words tend to work in him Con­viction of that Sin?

3. Were not the Rubs and Impe­diments, which appear as lying in the way between God and fallen Man, and so interrupting and hin­dring their Converse, very great ones? Doth not this appear,

1. If we look up to God: Was not Injury offered to him, See acute Here's Tri­po [...]. as consi­dered in all his Perfections? Two of them are especially instanced in.

1. Exod. 34.6. His Justice. Is not Justice es­sential to God? though in the Ex­ercise thereof his Wisdom is with his Will exercised. Is it not a righ­teous thing with God to take ven­geance on such a great and wilful Transgressour, Psal. 11. ult See the ex­cellent Bur­gess on this. as Man became? Was not Justice (if not receiving Satisfaction) to have had its full course on him?

2 The Holiness of God was also highly affronted. So Dr. Ar­rowsmith. Is it not from comparing Scripture with Scripture concluded, that God is Holiness it self? Is he not in his Nature an [Page 37]Enemy to Sin? Shall Sin, or the Persons that will live in it, Psal. 5. dwell with him?

2. If we look down to Man in his lapsed State, there was what ob­structed his Communion with God.

1. Was not Guilt on him? Was he not, by and for his Sin, bound over to suffer the unsufferable Wrath of God? Heb. 12. ult. And doth not a Malefactor affect (can he well endure) the sight of the Judg?

2. Was not Filth in him, yea was it not in him as a Fountain? Could he then delight in him who is most pure; yea Purity it self? Seeing to him he had the greatest unsutableness. Psal. 51.5.

And now, I First Infer. There's all Reason the fallen Man should fall on his knees, in a way of Hu­miliation, on account of Sin, espe­cially of the first Sin. Hath not Sin done that to and against him which no Suffering, or other Ene­my, can do? even separate betwixt him and his God?

1. Deicidium. Doth not Sin in general strike at the Glory (yea at the being) of God? Have not some called it God-Slaughter?

[Page 38]2. Was not the first Sin a com­pre hensive one? a very compound of Sins? Disobedience with a Wit­ness? Rom. 5.19. Vide Baxte­ri Metho­dum. Witness what England's great Divine wrote of, the many Evils bound up in that Volume.

The 2d. Inference. Persons of ripe years are in an ill Case (and State) that know not what it is to be weary of, and heavy laden for Sin. Should not this be written for a Lamenta­tion? Man hath lost, as his Con­formity, so his Communion with God.

The last Inference. Heb. 10.19, 20. It's the Won­der of Wonders, that a new and living way is opened betwixt Hea­ven and Earth, for the dispersing of Mercy, and acceptance of Duty, and that through the Blood of Jesus.

The 10th Position. Through the damage which Man's Fall hath done to his Ʋnderstanding, his Communion with God is no little hindred.

1. Eph. 4.18. Is he not alienated and estran­ged from the Divine Life, through the Ignorance that is in him?

2. Prov. 19.2. Can the Mind that is with­out Knowledge, (and so not good) [Page 39]lead any in the right way of ho­nouring God?

3. Will God admit the wilfully (or willingly) ignorant to the pecu­liar enjoyment of him?

I add, 1. Do not some, who are sufficiently Arminianized, grant that Man's Mind is maimed through the Fall?

2. Tit. 1.15. See renown­ed Burgess on this. 1 Cor. 2.14. Hath not the Scripture written defilement on it? Doth it not labour under Frailty and Falshood?

As to Frailty, 1. Can the mere natural Man discern spiritual things in a spiritual manner?

I am aware, that some new Me­thodists, in the Text referred to, un­derstand the Sensualist alone; in whom the Beast rules the Man, Dr. Gl. &c. his Mind being wholly inslaved to his Lusts.

But poor I am loath to leave the Road (especially where there is so little Reason for it). They are Worthies that construe it of the soully Man, Vide Leigh Crit. Sac. the Man whose Soul is most refined, having natural and moral Accomplishments.

Though there be light enough in the Air of Scripture, to one that wants sight, or an enlightened Eye, Spirituals appear not. As to reveal­ed Truths, the Naturalist discovers not.

[Page 40]1. The inside and Glory, nor 2. The Scope and Tendency of 'em, which is to free Persons, 1. from the Reign of Sin, 2. for the inwards of Grace.

And as to Truth essential, with­out a Spirit of Revelation, the Knowledge which Persons have of Christ is not, 1. Clear, 2. Fixed, 3. Satisfying, or 4. Transforming.

Again, Is not the Falshood of fal­len Man's Understanding proved, 1. From its pretending to gnide Persons; when really it self is mis­guided by its Lusts and Passion? 2. From its spending so many Thoughts on Vanities and Curiosities? 3. From its representing things wrongfully, variously, and partially? 4. From the Faultiness that is in its Assent to Divine Truths? which (alas!) is rather, 1. Slightly, then Serious; 2. Traditional, then Spiritual.

Hence I First Infer. We have all Reason to reason against those Re­monstrants that said, Men may un­derstand Divine Mysteries without Divine Illumination; and against that Pluralist that wrote, Eph. 5.8. Vide Exa­men Armi­niapismi. that he who exerciseth his Reason, may as easily understand the Laws of God, as those of his Prince.

The 2d Inference. Their Hearts are not what we would have them, whose Hearts do not wish, that their heads were as Waters, and their Eyes as Fountains of Tears; that Tra­ding with and into Heaven is so hindred through want and weak­ness of Knowledge. Doth not this hinder Mens laying out their Love on God, and his communicating the Tokens and Testifications of his Love to them? Are any Hypocrites duly humbled on this score?

The 3d. Inference. They are most likely and fit to drive the Heavenly Trade to the best Advantage, who most wait for the Spirit's Enlight­nings.

Being. 1. Humble; Gen. 32.10. making ac­count they are less than the least of God's Mercies; how much then be­low so high a Mercy as this?

2. True to the Light they have, Eph. 5.8. making it a Light to their Feet, join­ing the Tree of Life to that of Knowledge.

The 11th Position. Through Man's Fall his Memory is so broken, that he is rendred unmeet for Trading into Hea­ven, and with the God of Heaven.

[Page 42]1. Surely all thinking Men have this Thought, that if a Person hath received many clear Notions of God, upon the total Failure of his Memory, he cannot serve him?

2. Without doubt the Solace of a Soul from God dependeth no little upon remembring him, as to what he hath said, done, and received (in a way of Satisfaction) at his Son's Hands. I will not af­firm, that Knowledge is nothing but Remembrance; Eccles. 12.1. but doth not the Scripture call for the whole Re­ligion under the notion of remem­bring?

I ask, 1. Are not the Precepts for remembring Divine things ma­ny? 2. Are not the Scriptures de­livered in a Method tending to help Memory? Psal. 9.17. 3. Do we not find the irreligious described as Forget­ters of God? 4. Is it not from not remembring God, that Iniquity a­boundeth?

1. Totus Ocu­lus. Job. 24.15. Doth the Adulterer (that waits for the twilight) bear in Me­mory, that God is all Eye, and that Darkness hides not from him?

2. Psal. 139. Doth he that sinfully puts the Bottle to his Neighbour's (or to his own) Mouth, remember that [Page 43]God enjoins Sobriety under the Pe­nalty of a Wo?

3. Malachi 1. ult. Doth he that doth God's Work negligently remember unto and under what a Curse he lays him­self?

I add. Are not God's Words let slip? Are his Works of Judgment remembred, so as to work due Fear of Sin? Are not his Mercies, which should move and lead to Repen­tance, too much buried in the Grave of Oblivion?

The first Inference is. Question­less Man's Fall was a fearful one. Were not all the Vessels or Powers of Man's Soul, particularly that of the Memory, broken in pieces? O that this had the Consideration due to it! Can many say with Truth, that they have set the Lord always before 'em? Yea, Psal. 16.8. that they have done it any one day? Have their Memories been affecti­onate and practical, as to Good? Have they not been too too recep­tive and retentive of Evil?

The 2d Inference is. It is the con­cern of Christians, in order to their managing and driving the Heaven­ly [Page 44]Trade, to wait on God for a special and differencing Work of Grace on their Memories?

Is not that Promise full of Grace wherein the Lord Jesus engageth to send his Holy Spirit to perform the Office of a Remembrancer to (and for) 'em? Jo. 14.26.

The 3d. Inference. That the Me­mories of Christians may be more refreshed, and rendred more service­able to God, and so their Commu­nion with him may be furthered; they should look and long for a fuller Work of God and Grace on their Affections. Eph. 4.15. Do we not hold fastest the things that take hold of our Hearts, or that our Hearts take hold of? Where Truth is re­ceived, in the Love of it it's best retained. Is it not true, that Cold­ness is (in more Senses than one) the Mother of Forgetfulness?

The 4th Inference. God is highly to be praised, that for the penitent, on the score of his Sons Merit and Mediation, he hath provided a State wherein the Memories of his People are perfectly healed; and so they are Vessels of Mercy and Ho­nour, [Page 45]I oppose not those who say; there will even in Heaven be a Remembrance of Sin: Nor will they gainsay my Saying, that it will be no disturbance of the Saints Rest and Joy. I doubt not, pardoning and purifying Mercy, and the State of Holiness and Hap­piness endeared to 'em.

The 12th Position. The Con­verse and Communion, which (at first) God had with Man, is broken through the Pollution that is in Man's Conscience.

Concerning the Name, Nature, and Offices of Conscience there passed some Lines under the 5th Position, which must not be re­peated.

That the Conscience of Man, Tit. 1.15. whilst in his mere Naturals, is defiled, is a plain and positive Assertion of the holy Spirit speak­ing in Holy Scripture; and have we not all Reason to count it a note worthy of our best notice, Mr. Bur­gess. And Dick­son. Ad Locum. which we have under the hand of a late Worthy? Those Po­pish Interpreters go too narrow a way in the Interpretation of [Page 46]that Text, who restrain it to the Jews and their Mistakes about Ce­remonies. For, tho some occasi­on seem administred for such Words; yet he that runs may read, that the Proposition is ge­neral, and refers to all that are in a state of Unbelief. Tho na­tural Conscience is counted one of the best things that is in the unregenerate; are there not di­vers Evidences, that it's from be­ing perfect, yea or pure.

At present I'll only consider Conscience as a Preacher.

1. Where lives that meer Na­turalist whose Conscience is not chargable with sinful Silence? Ah! Ah! how foul, and yet how common a Fault is this in Preach­ers? An acute Divine well word­ed this; Mr. Por­ter. It's one thing for Con­science to hold its Peace, and a­nother thing for it aright to speak Peace.

1. Is it its manner to chide Persons for secret and inward Sins?

2. Doth it call on them to improve, as well as to esteem Gospel-Grace?

Alas! Eo minus tuti, quo magis secu­ri. Prov. 23.24. Deut. 28.19. Not a few sleep as on the top of a Mast, in the Mouth and midst of many Dangers.

Are not some secure, who add Drunkenness to Thirst, and wal­low in the mire of Uncleanness, and over-reach those they deal with? And as to sinful Omissions (especially as to the exercise of Spiritual Duties and Graces) how few receive a Check?

Again, 1 Thes. 5.2, 3. if the Consciences of Unbelievers speak, they speak not home.

1. Is not their Cry often, Peace, Peace; when it's a base false Cry?

2. Do they not speak of great Truths and Duties in a formal way?

3. Is it not truly said, they are not diligent constant Preach­ers?

That a corrupt Conscience is a Bar to Communion with God, is apparent.

1. Job 27.9. Will such a Conscience put and press on to a due dependence on and delight in God?

2. Rom. 14.17. Will God to (and in) such a Conscience make a continual or refreshing Feast?

And so, I First Infer. They are under ill Characters, and Marks (even those of unregene­racy) who are not inwardly con­cern'd about the purging of their Consciences from Guilt and Filth. O how greatly is this Purge need­ed? Mark 9.46.43. See Mr. Strong on this, who is Vir sui nominis. Doth not this lay a great load on their Consciences in Hell, who have disregarded the purify­ing of 'em whilst they were on Earth? Will not the undying Worm be a gnawing one?

The 2d Inference. It's a great Matter (of as great Importance, as the Welfare of Persons immor­tal Souls) to make Enquiry into the state of their Consciences. 2 Cor. 13.5.

1. 1 Tim. 4.2. Are not the Consciences of many cautori­zed. seared? Doth not that ap­pear? 1. Are they not past (or not common to) Feeling, as some seared Parts have been? Have they any quick Sense of the Want of Love to the Fear of God?

2. Do not many Consciences resemble dumb Dogs, that give no notice of Thievish Lusts?

Again, Are not the Consciences of very many drouzy? Rom. 8.11. Hath not a deep Sleep seized on 'em? Tho wise Virgins may slumber, yet Sleepiness is not their ordinary Frame; Cant. 5.2. and on second Thoughts they are thankful to such as are for awakening them. O that Thousands could truly say, they do herein exercise themselves to have Consciences void of Offence? Acts 24.16. then might they Trade with Hea­ven.

The last Inference. The won­derful Provision which the Lord hath made for the making and keeping Conscience clear and ten­der, is well worth wondring at. O the Vertues and Efficacies that are in the Blood and Spirit of Christ! How precious is the one? Heb. 9.14. How powerful is the other?

The 13th Position. Through the Corruption that is in the Will of Man, he is rendred unmeet for Commu­nion with God.

That there is some Corrupti­on in the Will of fallen Man, See the Pe­riod of Man's Life. is not quite deny'd by some that [Page 50]are sufficiently Arminian, and do more than enough mince the mat­ter; and when, as such Men grant, the Understanding which is as the eye of the Soul, is benighted, and no little darkned; Is it easily conceivable, that the Will, which is its Foot, should stand (or be of it self) upright?

We who believe, Jer. 17.9. that by the Heart is (much) meant the Will, in that Phrase where he saith, that it is desperately wicked, do well approve of the Gloss of that excellent Preacher who said, It is not only under a dangerous Malady, Mr. Porter. but is opposite to the Sovereign Remedy.

And when it's affirm'd, that the Corruption of Nature, which is Hereditary, is withal voluntary, is not this confirmed from its being from Adam's Will; Voluntas naturae. which was the Will of our Nature, and not of his Person only, and from its being feated in our VVills?

Within this Age, was a Wri­ter of the first Rank, Rutherf. Exam. Mr. A. Bur­gess. whose En­largements on this Subject are worthy of viewing and weigh­ing. I will only hint, that its [Page 51]Corruption, is proved from its Act of Molition (Fruition.)

As to the former. Is it not evi­dent, that the Will of Man is far out as to its Wishings, which may be stiled incompleat Willings? And as to those that are more full, are they regular or near it?

1. VVhence is it that Persons desire not the affectionate practi­cal Knowledge of God and his Ways?

2. How comes it to pass, Job. 21 14. See rew­zing Fen­ner on this. that Men, as if they were afraid of Life, will not come unto Christ that they may have it?

3. Are not the unregenerate un­der this Character, Jo. 5.40. their Hearts are set in 'em to do evil?

4. Whereas some are not so im­petuously carried to gross Evils, are they not inordinately bent towards that good, Psal. 17.11. that is not satisfying? And so I am led to touch on the latter Head or Point.

Are not the most refined a­mong the unrenewed, wrong in their Fruition?

1. Doth any one of their num­ber chuse God as his Treasure and Rest?

[Page 52]2. Psal. 73.25.116.7. Is not every one of them as Noah's Dove, finding no Rest for the Soal of his Foot, (or Foot of his Soul) whilst out of the Ark, and without the true re­sting Place?

3. When they are engaged in God's special VVorship, doth not some Lust divert 'em?

4. Judges 17.6.18.24. VVhen they meet with great Losses and Crosses, are they not apt to cry, our Gods (or what we made as such) are taken a­way, and what have we?

And I need nor insist long on proving, that whilst Mens VVills are nor on God's side, they can­not traffique or hold Communi­on with him.

Seeing 1. Such Communion is by vertue of God's gracious Co­venant, to which they consent not?

2. Psal. 5.5. Their Communion with Sin is that to which he is in his Na­ture an Enemy.

Hence, I First Infer. That the great Patrons of Free-VVill, that is, of Man's being naturally free to (and for) Spiritual Good, are not patroniz'd from the Posi­tion [Page 53]I am on. Can we well say, (or think) that Original Sin is but like a little Spot or slight Wound, and no more prejudici­al to Man's Will, See Gaul's Sapientia Justis. than Garlick to a Loadstone, which is easily wiped off.

A 2d. Inference. One Reason lies ready, why divers good Per­sons cry.

1. Have we such ardent Breath­ings after the Discovery of God's VVill, and love as he requireth?

2. Do we keep a constant Guard against what tends to hin­der or weaken the Motions of our VVills upwards?

Alas! Alas! Our Communion with the Lord is much interrup­ted, and if it be thus with the green Tree, how is it with the dry?

The 3d Inference. It is not a good hearing to hear divers Per­sons tell and boast of the good­ness of their VVills, and Hearts, whilst their Lives are far from Goodness. Psal. 119.80. Is it not the manner of the best Christians to maintain [Page 54]an holy Jealousie of (and over) their Hearts; See Rev. Green-hill on this Place. and to pray earnest­ly, O that our Hearts may be sound in thy Statutes.

The last Inference. All who will vouchsafe this poor piece a reading, may run and read how much it behoves 'em to pray in the VVords and with the Spirit of the sweet Psalmist, Psal. 51.10. Lord cre­ate in us new Hearts! Cause us to feel the day of thy Power, 110.3. that we may be a willing People, and so a People sit to hold Converse and Communion with thee.

The 14th Position. The Inter­course and Traffick that was at first between Heaven and Earth, was stop­ped through the defilement of Man's Affections.

Concerning the Nature of the Affections, there have been touch­es under the 7th Position.

That Disorder and Defilement in the Affections of Man prejudi­ces his Communion with God; the two following Touches serve as Proofs.

[Page 55]1. Are not Persons, See Rev. Reyner on the Affecti­ons. Phil. 3.20. whose Souls are on the Ascendant, moving Godwards, therein made sensible of this, that their Affections are by Grace rendred serviceable, and in the nature of VVing to 'em? Is it not in a due exercise of 'em, that their Conversation is in Hea­ven?

2. Is it not the way of God to let out and communicate himself and his peculiar Favours into the Affections of Persons? Matth. 25.41. Psal. 16. the last. Are not those of his, that are admitted in­to his immediate Presence entred into joy, yea possess'd of the ful­ness of it? Are not their Desires to all purposes answered and satis­fyed?

That in (and with) Man's Fall, Corruption seized his Affections, and that whilst Persons are in their meer Naturals, it doth sway 'em, is sadly experienced; and is it not argued?

1. A contrary. From the want of the blessed Order and Regularity which was proved to be at first in Adam's Af­fections.

2. From the Supposition of the Holy Ghost, Col. 3.5. speaking in and by the holy Apostle, that even in [Page 56]the believing Colossians, [...] there was remaining inordinate affection, which was to be an object of pro­gressive Mortification.

3. From the rendring of that VVord inordinate Affection, which at first signifies Passions, Doth not the Translation imply, that Pas­sions or Affections are too ordina­rily disordered?

4. From our reading of Affecti­ons as joined to the Flesh, Gal. 5.24. and its Lusts.

5. From the Earthliness, De­ceitfulness, Violence and Vilness, that are in Man's Affections.

Do not many so mind, [...]. Philipp. 3.19. that they mainly relish, favour and affect the things of the Earth? Have they not set their Eyes and Hearts bow­ing downwards.

2. Is there not much of False­hood in those Affections, Psal. 17.11. that make a fair shew? Are they as much on God's side, as they make sure of?

3. Jer. 3.10. Numb. 23.10. Do not their Desires pretend to Goodness, when they are mere Flashes, and however are lazy and not lively, conditional and not absolute?

4. Acts 26.11.23.15. How violently (yea brutish­ly) against all Rules of Reason [Page 57]and Religion, are the Affections of sundry carried? VVas not Paul verily mad in and for Persecution? VVere not the Jews for killing him when a Preacher?

5. Nitimur in veritum. Is there not that Vileness in fallen Man's Affections, that So­domy and Bestiality &c. pleases many? The more God forbids, the less they forbear.

I now infer. Gal. 1.4. One Reason lies ready, why the World carries af­ter and with it the Epithet of Evil. Are not Affections the Spring of Actions that are sutable to 'em?

The 2d Inference is. There is all Reason, that one Affection should be much in exercise. Should not godly Sorrow be set to mourn over and for what is so wrong in other Affections? 2 Cor. 7.9, 10, 11. Hath not Cor­ruption infected the Vitals and chief Powers of Man? And is there any hope of healing where there is no humbling?

The 3d Inference. Even good Persons should not let their Affecti­ons go (or be) without a Watch, or guard on 'em: nor are they to [Page 58]lay too much stress on some stir­rings of 'em, So Re­nowned Baxter. Hos. 6.4. seeing such goodness may pass away as the morning Clouds and Early Dew. May they see, and wait that their Love may be sincere, their Fear filial, their Hope purifying, and their hatred of sin vehement, universal and constant.

The 4th Inference. Surely, there's a Power, Energy and Effi­cacy in real godliness. 2 Tim. 3.5. Doth not Grace work a very great change in, and much elevate and raise the Affections? Doth it not fix 'em for God, and against sin? Doth it not cleanse that Fountain that can­not cleanse it self? O that for, and after sanctifying Grace there were more and greater breath­ings?

The 5th Inference. They who have holy Affections, should (as with so) for 'em highly praise God? Psa. 149.6. Should not their Mouths speak out their Praises? That it is so well with them, is it not for the Merit, and by the Spirit of Christ?

The Last Inference. No doubt, Satan's Design is no little on mens Affections. Will he not attempt to disturb, and disorder them? 2 Cor. 2.11. Doth he not by ill Influences on their Affections, blind their Judg­ments? And is not their trading with, and into Heaven thereby greatly hindred?

The 15th Position. Except per­sons (who live to ripe years) so trade into Heaven, that they hold Communi­on with God whilst they live, there's no hope they should be receiv'd into Heaven, or live in the blessed making Enjoyment of God when they die.

Might it not have been said to that Noted Doctor, Dr. S. who in Print scoffed at Right Worthy Persons, under the Notion of God's Ac­quaintance, Sir, See Rolls on this. they who are not of God's Acquaintance on Earth, shall not be of his Acquaintance in Heaven? The short and long is,

1. Rev. New­com on Job 22.2. Rom. 2.8, 9, 10. They who are willingly strangers to God in this state, can­not produce, or prove (what they have not) a Right or Title to the [Page 60]glory that shall be revealed in the future state.

2. They who are not for dri­ving an Heavenly Trade here, are no way meet to be partakers of the Heavenly Inheritance here­after. See the ex­cellent How of Blessed­ness.

May such as are Masters of Right Reason use it!

1. Shall they have possession of happiness that are not Friends to it?

2. Col. 1.12, 13. Shall they be possessed of it, that are not prepared for it?

With reference to the former question, be it considered,

1. Till persons be born again, (or from above) having a New Nature or Principle, [...] carrying 'em so that they may converse with the Lord, See Dr. Wallis on this. Jo. 3.3, 5. they can in no wise en­ter into the Kingdom of Heaven. Can they either obtain or enjoy it?

2. Have not they their Conver­sation in Heaven (trafflcking as Citizens thereof) who do thence look for a Saviour. [...]. Phil. 3.20.

For 3. Though Heaven be (e­ven in the acknowledgment of [Page 61] Lutheran's, local, Vide Bin­chium. yet is it not very much a state begun below, and compleated above.

Do not they who well view this Doctrine, see in it a display?

1. Of God's glorious Wisdom; who, tho most liberal of his great Gift bestoweth with (or before) it Hearts set on setting forth his emi­nent Excellencies? Hath he not bound his Honour and our Hap­piness together?

2. Of his glorious Goodness; Psal. 84.11, 12. who doubleth his Gifts, giving both Grace and Glory, Grace to fit for Glory.

I add. Though there be not (nor can be) betwixt God and fal­len Man what we call commuta­tive Justice, Rom. 11.35 Vide Le Blank's Theses. who hath first (or last) given to God any thing like hire or merit? yet, in rewarding, out of his Grace, their Works that hold Communion with him, 2 Thes. 1.6, 7, 8. 1 Jo. 1.9. he manifesteth what hath the appear­ance of distributive Justice.

And now, I First Infer. They who slight (or neglect) the hea­venly Trade, not using holy Du­ties or Ordinances, or not breath­ing and panting after the Lord in [Page 62]'em, Jonah 2.8. are chargeable with forsaking their own Mercy. The good Lord work Convictions, in order to the conversion in them!

1. Will any (I fear many will) say? Though we draw not near to God, he is near to us. We have as good a claim to Heaven as the greatest Puritan among 'em. Eph. 5.6. Is not this rightly called Presumption, though we call it Faith?

Is this Claim derivably 1. From God the Father's Purpose? Hath not he chosen Persons to Holiness as the Path af Life.

Or 2. Eph. 1.4. Tit. 2.14. From God the Son's Pur­chase. Is he the Author of Salva­tion to any save the obedient?

Or, 3. From any Promise un­der the hand of God, the holy Spi­rit. 1 Tim. 4.7.8. Are not the Promises of the Life to come entailed on those, who are exercised and do trade in Godliness?

Again, Will any of 'em think the miss and Loss of Heaven's Glory a thing tolerable? Do not Divines who say, that as to the Punishment of Sence Man can only bear finite (tho great Wrath) in an infinite duration, New Eng. Div. say, that [Page 63]the Punishment of Loss is infinite, being of him that is so. Did not one, call'd a Father, say; that in the Words, Depart from me, Chryso­stome. mille Ge­hennae. are contain'd a thousand Hells? Is it not terrible to hear of that Sen­tence? O what will it be to hear it?

The 2d Inference is. The Pati­ence and Goodness of God to Slighters of the Spiritual Trade is admirable; yet 'tis said to 'em, Acquaint your selves with the Lord, Job. 22.21. yet through a Mediatour this may be.

The 3d Inf. is. They who have not entred into (and engaged in) Con­verse with God, should be for doing now without delay. Can Persons be willing to be banished from the gracious presence of the sight of God, and that for ever? Is not the Fountain of Being the Foun­tain of Life? Will not this cut deep, if Heaven be lost for Lusts or Trifles? Will not this cause as wailing, so gnashing of Teeth, Quantum pro quantil­lo. Luke 13.28. when they see others that sate under the same means, in the [Page 64]Kingdom of God, and themselves shut out?

The 16th Position. To those who live (and die) in the wilful neglect of the heavenly Trade on Earth, there remaineth fiery Indig­nation, which shall for ever abide and torment them in Hell.

1. [...]. 1 Thess. 1. ult. Gal. 3.10. Doth not the Law breath out the Wrath to come (or which will still be coming) against all those who have not obey'd its Or­ders? Hath it not a Curse for every one that violates any one of its Commands?

Doth not the Gospel leave all, Jo. 3: ult. who having come to ripe years do not come over to the Son of God, that through him they may transact with the Father, for Mercy, and in Duty, under the Penalties by the Law threat­ned?

3. In the Representation which we have of the general Judgment, Matthew 25.41. &c. and the Proceedings of that day, under the hand, and from the Mouth, of Christ, is it not de­clared, that they who have not (by Grace derived from Christ) [Page 65]discharged (in sincerity) their duties to him, shall go into everlasting fire?

The 1st Inference is. There is great danger in (and so had need to be great watching against) sins of Omission. Tho persons escape the grosser pollutions of the world, See Baxters Apology. p. 238, 240. if they do not in the ways of Gods appointment, tender their Ho­mage to him, and wait for grace from him, is not the mouth of the Pit open to devour 'em? O that ma­ny took a truer measure of the guilt that attends their willful sin­full Omissions.

1. Deo servire est regnare. Is not Gods Law (in its pri­mary design) positive, and its Pre­cepts affirmative? and doth not Religion much lie in respect to such Precepts?

2. Do not sins of Omission strike high, even, 1. At Gods Soveraignty, who gives out Orders? 2. At his Goodness, as if all his Laws were not written in love? I add, have not all sins of Commission sins of Omission leading to them?

To descend a little to particu­lars, both as to Duties and Gra­ces.

[Page 66]1. As to Du­ties. Jer. 10.25. Do not showers of Wrath hang over prayerless houses?

2. Was it not well said (or written) to King Charles the second, By Dr. Gau­den. that whatever hindred his regard to the word of God, would prove ruining and damning?

3. Is not he accursed that re­specteth not the right manner of doing duties? Mal. 1. ult. should any one that hath a male in the flock, offer a corrupt thing?

1. Is not he in whom Unbelief reigneth, under the Sentence of Condemnation? As to Gra­ces. Jo. 3. ult. Doth not the Wrath that comes on others, abide on him?

2. Doth not an Anathema Mara­natha (a Curse till the Lord come) be­long to such as are destitute of love to Christ? 1 Cor. 16.22. See Pink on this.

The 2d Inference. They are in an evil case (and state) who so com­mit, as to drive a Trade of Sin, serving divers lusts, 1 John 3.8, 9. plying the work of the Devil.

1. If persons live and lie in those sins which Satan both tempteth to and acteth in, So acute Herle di­stinguisheth. of which sort are Pride, Malice, Lying, Persecuting.

[Page 67]2. If persons follow those Vices which Satan tempteth to, but doth not (that I know) act in, into which Count fall Drunkenness and Un­cleanness.

Do not their paths visibly take hold of Hell? Prov. 9. ult. If the tree that is barren be cut down, what will be the end of that that bears ill fruit?

The 3d Inference is. It is the great and important concern of persons (a concern as great as that of their immortal souls) to look and long after this, Ezek. 18.31. John 14.6. that there be in 'em a divine Nature, a pure and powerful principle, from which the heavenly Trade may be set and kept up, that through Christ they may come to God the Father, and find him coming to them.

May they cry for the Residence (in order to their having the In­fluence) of the holy Spirit! And that,

1. As an enlightned Spirit. A Mystery is mentioned as to lower Trades. Without Controversie, 1 Tim. 3.16 great is the Mystery of godliness, of the practice, and not only of the principles of it. Can lower teach­ers teach it?

[Page 68]2. Rom. 8.14. Eph. 4.18. As an enlivening Spirit. Is not life the principle of Movers and Traders? Can any that are aliena­ted from the life of God hold spi­ritual converse with him?

1. That persons heard the Lord say to 'em, What mean you, O ye sleepers? Rom. 13.11. [...] will you sleep the sleep of eternal death? It's high time for you to awake (and arise;) can you dwell with a consuming fire, [...] a fire that will burn and not wast, torment, and yet not destroy (as to being?) Rather than you should not be awakened, Evaccat, haud peri­mit. Isa. 33.14. I am willing that the flames of hell should flash in your faces, and con­sciences; I had rather allure than affright, yet rather affright, than lose you.

If this work go on, the Soveraign Remedy provided for lost man will next be touched on.

Trading Spiritualized.
The Second Part.
The 17th Position.

THO Man be fallen through Sin, into Misery, and under the Dis­pleasure of God, God is free and willing to transact, deal, and hold Communion with him.

Had the Door of Hope been shut upon fallen Man, as it is on fallen Angels, with what Sorrow might I write and others read? Psal. 30.5. & 63.3. Doth not that Life of Man that is most worthy of the Name, consist in the Favour of, and Fellowship with God?

Doth not the Truth of this Position shine into right (and open) Eyes?

1. Rom. 6.14. 2 Cor. 6. latter end. What is the Language of the Dis­pensation of the Grace of God, stiled the New Covenant, and Grace it self, Grace in the Abstract? Is it not that God will give himself to his People, and they give themselves to him? O blessed Transaction!

[Page 6]2. Was not this Position exemplified, and the Truth of it evidenced, very soon after Man's Apostacy? Gen. 3.15. Vid. Tact. Sac. p. 5, 6. Even within the Doom denounced against the Seducer, was not Intimation given of the promised Seed, the true Messiah? And did not the Light that then dawned, V. Owe­num de Theolog. by degrees break forth towards a Noon-day? Might not Man in that Catechism, truly called Christian, (the first Edition of the Go­spel) run and read, that God was re­concilable to, and free to hold Converse with him.

3. Whence also is it that the Lord stands (and hath so long stood) at the Doors of Sinners Hearts, [...]. Rev. 3.20. and that knock­ing, earnestly intreating them to hear his Voice, See Rev, Sedgwick on this. and open (in a way of con­sent) to him, that he may by his Spirit and Grace come into them, and they may have sweet and solacing Communion with him, set forth under the Notion of their supping with him, and his supping with them?

4. Doth not the Experience of thou­sands, and ten thousands, put a Seal to this Point and Position? 1 Joh. 1.3. [...]. Do they not feel the Lord communicating Grace to them, whilst they are exercising Grace on him? Have they not Meat that the World knows not of, as well as Work that it toucheth not with?

[Page 7]5. Can any thing more fully prove the Position in hand than this, that when Man had render'd himself uncapable of trans­acting with God in an immediate way; Joh. 14.6. 1 Joh. 2.2. & 4.8, 9.10. God the Father provided a Mediator, sending (and setting forth) his Son as a Propitiation, or Propitiatory Sacrifice, in Man's Nature which he assumed, that so mutual Transactings might be?

And now I infer, 1st. That there lies before Man Matter (as of Thankfulness, so) of Wonder. Doth not Jehovah, who stooped low in convenanting and conver­sing with Adam, whilst a Subject, con­descend so far as to invite, Joh. 3.18. Rom. 5.7, 8. 1 Joh. 3.1. as well as ad­mit him and his Posterity to draw near to him, since he and they were Rebels? Did not Man at once lose God and him­self? and doth not God seek, that he may save him? having sent his own Son made of a Woman, made under the Law, on that Account and Errand? O admirable!

The second Inference is, It is the Con­cern and Duty of all who hear the joy­ful Sound of the Gospel, Ephes. 2.4. Isa. 53.10. to study the exceeding rich Grace which in and by the New Covenant is display'd; on which this weak Hand hath in Print touched? Is there not in that Covenant and Grace a Foundation laid for Man's Intercourse with God?

1. See on this the Ark o­pened. Hath not this Covenant for the Spring of it his Grace, as well as free [Page 8]Love? Doth it not therein appear that he is Love?

2. Did not the Covenant of Redemp­tion, or Suretiship (as choice Divines speak and write) which was from Eter­nity, make way for that which is stiled the Covenant of Grace, in time?

3. Doth not the New Covenant run much in a promising Vein and Strain? Is it not stiled in the most holy Writings the Promise, Acts 2.39. and by good Writers a Bun­dle and Collection of Promises referring to the Life that now is, and to that which is to come?

4. Doth not God in (and by) this Covenant, Gen. 17.7. bequeath and make over to Persons an Interest in himself, in every Person in the Godhead, Quantus est quantus. and in all the Attributes or Perfections attributed to God?

5. Doth not that which is (and in a sound sense may be) called the special receiving Condition of the Covenant, See Rev. Lorimer, Williams. to wit, The Faith of God's Elect, both by Divine Institution, and in the Nature of the Means, necessary to apply Christ, and interest in the Benefits purchased by him, flow from free differencing Grace? Dare any of us gainsay him, who saith, Ephes. 2.8. It is not of our selves, Is it not the pure Gift of God?

The third Inference. They who are Recusants (though bearing the Prote­stant [Page 9]Name, and appear Excusants) un­dervaluing God's Overtures and Offers to transact with them, are in a most sin­ful and miserable Estate. Heb. 2.3. & 10.29. How can they escape? what way in the World can they think of wherein they should escape the Damnation of Hell? Who had ra­ther trade in Trifles, Temporals, (yea base Lusts) than drive a Trade with (and into) Heaven?

1. Doth not God clearly see all the Pretensions to, and the Vanity of them, on (and for) which they continue Slighters and Neglecters of his Grace?

2. Is he not concern'd (in point of Honour) to bear witness against such Slighters? Wo, wo, wo will be to them that live by and die in this Guilt?

The fourth Inference. They who have not entred into the way of transacting with God, should bethink themselves, turning in to their own Hearts, and not think of delaying any longer? Should they not forthwith (and upon the in­stant) give their Hands, 2 Cor. 6.1. and so them­selves to the Lord? O that they waited and cry'd for Grace enabling thereunto! Yet the Day of Grace lasteth, yet the God of Grace wooeth: Modo & Modo non habent Mo­dum. If it stir them so, that they are up and doing, will not the Lord be gracious with them? But O how dangerous are Deferrings!

The last Inference is, Convinced, hum­bled, dejected ones may take much En­couragement, and should in the face of many Discouragements, come to and lay hold on God's Strength and Son, that they may be at Peace with him. Isa. 27.5. Have they not his Word, (and can they de­sire a better Warrant?) that on their so doing they shall be at Peace with him? Should they not in holy Duties go for, and fetch Grace from him? Is it any Presumption in them to come to him, seeing they have a particular Call, and a particular Promise, that they shall be wel­come? Tho they have much dishonoured God by Sin, will not God count himself much honoured by their believing on him whom he hath sent? Joh. 6.29, 30.

The 18th Position. That there might be Commerce and Communion between God and fallen Man, he who was (and is) God, became Man.

Was not the Word (essential) the Word which is God, Joh. 1.14. manifest in and made Flesh? Did he not partake of the Human Nature? Tho he ceas'd not to be what he was, Non trans­mutando quod erat, &c. Boxhorn, p. 1, 2. did he not begin to be what he was not? Blessed be God, great Men do now undertake those who call (and count) themselves Wits, that disbelieve the Mysteries which the Scripture men­tioneth, [Page 11]among which is that great My­stery of Godliness, or Religion. Dr. Tillot­son. Dr. Stil­lingfleet. Tho the Godhead was not altered, was not the Manhood assumed into Personal Uni­on with the second Person (or subsistent) in it? 1 Tim. 3.16.

Long have poor I been affected with the sententious Saying of a late Worthy, Mr. Nor­ton Orth. Evang. whose Name is precious in both Englands. ‘God and Man met in one Person, that God and Man might meet in one (New) Covenant:’ I add, and so in one Communion.

That he who was the Son of God from Eternity, became the Son of Man in the fulness of Time, is a Fundamental in Christianity, is argued at length else­where. Here I hint;

1. Our choice Divines own, that be­ing Anointed respects Christ's Human Nature, tho it's said, Idem, & Bucanus. the Name (or Word) Christ, pointeth at the Person, consisting of both Natures.

2. Is it not intimated in the very first Edition of the Covenant of Grace, that the Serpent's Head, or Power, Gen. 3.15. was to be bruised by the Seed of the Woman? Tho the secondary Seed (or Generation of the Faithful) are included as sharing in the Conquest, as to the Benefit of it. No doubt, the primary Seed (to wit, Semen primari­um. Christ) is primarily intended as the Conqueror. And doth not he who de­livereth [Page 12]out of Satan's Hands by way of Power, Heb. 10.20, 21. deliver out of the Hands of his Father's Justice by way of Price? and so make way that God who is offended, and Man who hath offended, may con­verse together?

That the Incarnation of the Son of God conduced to restore lapsed ruined Man, as to Reconciliation, so to Commu­nion with God, is evident.

Is there not such a vast (even infinite) distance between the All-glorious Crea­tor, and the Apostatized Creature, that Man could not think of such a thing as an immediate Access and Address to God? Had not God made a low stoop to Man, 1 Tim. 2.5. and so drawn nigh to him, how can we think that he should have adven­tured to draw nigh to God?

I ask, 1. Is it not upon God's match­ing into (and with) our Nature, that he deals in a familiar, friendly way with our Persons? See Mr. Jeanes his Mixture. Do not deep Divines say, that the substantial Mediation must be presupposed, as the Ground of the actu­al Mediation?

2. Quod non assumsit, non rede­mit. If the Human Nature had not been assumed, had we who partake of it been redeemed?

3. Is not the Human Nature in Christ the great Channel through which, as the Divine Nature is the first Fountain from which, Grace floweth, and is communi­cated to Christians?

And so I infer, 1. That those Tenents are erroneous, Gal. 4.4. and carry much of dan­ger in them, which cast any Reflection on the Truth and Worth of Christ's Human Nature. See Dr. Usher's Immanuel. Was not the Son of God made of, and conceived in a Wo­man? Was not part of her Substance sanctified, that it might be the holy Thing united to the second Person in the Trinity?

The second Inference is, The Wonders shew'd in God's Word do far and far transcend those called the Wonders of the World. Isa. 9.6. Is not Wonderful one of Christ's Royal Titles, and that as he is a Son given and a Child born to and for us? Was it not admirable, that his Fa­ther should prepare for him a Body? That he who is Infinite should take on him the Human Nature that is Finite; Rom. 8.3. See the Engl. An­notat. and that after Man was fallen, and so ap­pear, tho not in sinful Flesh, yet in true Flesh, and in the likeness of sinful Flesh? Yea, that he should take on him as the Nature of Man, so the State of Infancy, and the natural Infirmities thereof? Did not the holy Spirit wonderfully tie the Knot between the Divine Person and Human Nature, See excellent Usher. in the Bride-Chamber of the Virgin's Womb?

The third Inference. Every Man and Woman to whom the Gospel comes will be found inexcusable, who slighteth the [Page 14]Lord Jesus Christ, and lives without him, and that Communion with his Father, Acts 4.12. that is to be had in and through him.

Alas! 1. Some are Neglecters of, or negligent in the management of holy Duties and Ordinances. Are they not as Atheists, or Formalists?

2. Not a few by living in Worldly, Fleshly, or Devilish Lusts, dishonour the Human Nature, which God hath highly honoured.

Will not Christ in his Human Nature sit as Judg, Act. 17.31. and condemn those that die in this Guilt? Will they not be thought worthy of the sorest Punishment?

The fourth Inference. It's the great Duty of Christians in the management of all Duties (that they may maintain Com­munion with God in them) to eye and employ the Lord Jesus Christ. Is he not a Non-such? Is any other Person God-man, Immanuel? Is it not through him, Joh. 14.6. and him alone, that God comes to Man, and Man goes to God?

The fifth Inference. Drooping Chri­stians should lift up their Heads and Hearts. Heb. 2.15. & 4.15. Manet Compas­sio, &c. Is not God become Man, and will he not be tender of Man? From him that is Man is received Satisfaction, that Man may receive Salvation.

The last Inference is. They who are in Heaven, do and well may admire the Lord Christ. Is not he in their [Page 15]Nature gone to Heaven, Heb. 10.20 Joh. 14.2. and that in the Nature of a Fore-runner, to make a way for them thither; and of an Harbinger, to take up Rooms for them there?

The 19th Position. That there might be Communion between God and fallen Man, the Son of God, who became Man, became the Mediator between God and Man.

Tho I cannot swear to all that a learned Writer hath said, Dr. Scot, vol. 2. I heartily approve of his stiling the Doctrine of our Saviour's Mediation, a Fundamental Principle of Christian Duty; this Mediation being also the great Channel for Conveyance of saving Mercy.

1. Heb. 12. ult. Had Man been to have looked im­mediately on a provoked God, would he not have appear'd as a consuming Fire?

2. Had the Lord look'd on and dealt with Man as in Filth, and under Guilt, had not his fierce Wrath fallen on him?

3. Is not Christ, as Mediator, Joh. 14.6. the way from and to his Father?

If Enquiry be, What's implied in Christ's being a Mediator?

I answer; 1. If respect be had to the Greek Word so rendred, [...]. 1 Tim. 2.5. it is (as some think) a word peculiar to the Scriptures, and is said to signify a Middler, or mid­dle Person, a Person that steps into and [Page 16]stands in the middle betwixt two or more that are at Variance, See Dr. Collings and Leigh Crit. Sac. in order to agreeing them.

2. We are hereby led to consider the Person under Consideration, Jesus Christ, who partaking of the Nature of both, is equally distant from and drawing near to God and Man, deals with God for Man, and with Man from God, having as motion'd, so made Peace between them. And accordingly, great Men speak of him as a Daysman, Ephes. 2.13, 14. that lays his Hand both on God and Man, that he may procure the Reconciliation of God to Man by his Merit, and of Man to God by his Spirit.

Is not Christ rightly counted the true and full Mediator for Men of all Nations, as Moses is stiled typical (and in part) Mediator for one Nation?

Of his three Offices (or the three Branches of his Mediatorial Office) e're long I may touch. Here I hint,

More learned Men than one have com­pared the Mediation of Christ to the Ladder, Dr. Hor­ton, &c. whereof Jacob had the Vision. And are not five middle (or interme­diate) Steps or Rounds written on it?

1. See Rev. Brynsley on this. Is not Christ as an Arbitrator or Umpire, that undertakes to take up the Difference?

2. Is he not an Intercessor, or Sollici­tor, that deals with both sides in order to that end?

[Page 17]3. Is he not a Surety that answereth for the Wrongs done to his Father by his Children? Heb. 7.22.

4. Is he not an Advocate, 1 Joh. 2.2. that pleads his Satisfaction for them?

5. Is he not a Ruler, Idem. that gives as Laws, so Hearts to obey them?

The two first point at his Prophetick, the two following at his Priestly, and the last at his Kingly Office.

And now I infer, 1. That Sin made a wide Breach between God and Man. Isa. 59.2. Can any lower or other Mediator, save he that is God-Man, make it up?

Inf. 2. One Difference between the Covenant with Man when fallen, and Man in his first Estate, is evident; the former being a Covenant of Amicitiae. Friendship was made with Man immediately, See acute Blake. the latter being a Covenant of Reconcilia­tion, is made through a Mediator.

Inf. 3. No Man or Woman should think of transacting with God in an im­mediate way, nor dare to go to the Fa­ther not having the Son in his Arms. Luther. Was not the great Reformer afraid to think of an absolute God, or of God out of Christ?

Inf. 4. It is the Concern of all who are for trading in Spirituals, to study the Mediator. When they look upon him as God, he appears,

[Page 18]1. Able to bear the Wrath of his Fa­ther off from them.

2. To satisfy the Justice of his Father in behalf of them.

3. To appear and plead in his Presence for them.

4. To obtain Grace for: And,

5. To apply Grace to them. And when they look on him as Man, may they not see, (1.) His Fitness to suffer for Man: And, (2.) His Readiness to pity Man: (3.) His entring and taking possession of Glory in Man's Nature? And when they see him as Immanuel, as having his Human Nature united to his Divine Person, they may see flowing from this Union that which is called the Communion, [...]. or Communication of Pro­perties: 1 Jo. 3.16. so that his Godhead gave Vir­tue or Value to the Sufferings of his Manhood. Is it not said, that God (he that is God) laid down his Life?

Inf. 5. Persons should try whether they be interested in this Mediator.

1. Do they feel, as their pressing Bur­den, the Breach Sin has made?

2. Do they despair of having it made up save by him?

3. Do they comply with his Proposals?

4. Do they employ him to the Father? Be it known, this Mediator is precious, for there is but one!

Last Inference. Drooping Souls when they find themselves willing to receive Christ, 1 Pet. 2.7. should take the Comfort that be­longs to them. Heb. 7.27. Is not this Mediator able and willing to save 'em to the uttermost?

The 20th Position. That there might be Commerce and Communion between God and fallen Man, he who is God-Man, as Mediator did and doth exercise the three Offices (or threefold Office) of Priest, Prophet, and King.

In that famous Psalm which carrieth the Title of David's Creed, Psal. 110. Symbolum Davidi­cum. See the ex­cellent Dr. Reynolds on it. as the Lord Christ in (and by) that choice Servant of his, exerted his Prophetical Office, his Kingdom and Priesthood are expresly prophesied of.

Who that owneth true Christianity, questioneth the Truth of the Position now before us? May its Usefulness be touched on in some Inferences.

Applicat. 1. I infer, That it is the near Concern of all who are for managing the spiritual Trade, to meditate on the se­veral Offices of Christ, See Gille­spy's Ark, the second Part. viewing (and weighing) their exact Sutableness to the best Good of Man, and their sweet Con­currence with one another, with respect to that, and the Glory of God.

Was he not a Priest to God, Heb. 5.1. that he might be a more meet Prophet to, and Prince over Men?

[Page 20]1. Is he not as a Prophet made unto his People Wisdom? 1 Cor. 1.30. Is he not as a Priest made unto them Righteousness? Is he not as a King made unto them Sanctifi­cation and Redemption?

2. Vid. Ame­sii Medul­lam. And Norton Orthod. Evang. Doth not his Prophetick Office tend to heal their Ignorance of God? Doth not his Priestly Office conduce to heal their Estrangment from him? Doth not his Kingly Office further the taking away of their Enmity against him?

3. Doth not he as a Prophet make known the best things? Doth not he as a Priest make Purchase thereof? Doth not he as a King make over those things?

4. Are there not in his Priesthood E­vidences of his Love? Are there not in his Prophecy Evidences of his Skill? Are there not in his Government Evidences of his Power?

5. Doth he not as a Prophet enlighten his Peoples Minds? Doth he not as a Priest engage their Affections? Doth he not as a King incline, bow, and rule their Wills?

Again; As to the second Particular pointed at, to wit, The Harmony of Christ's Offices, and their concurring with one another in this grand Case and Cause, I ask the following Questions.

1st. Doth not the Priesthood of Christ render him more meet to discharge his Prophetick and Kingly Offices? See Gille­spy further.

[Page 21]1. Will not he, who as a Priest hath dearly bought his People, plainly and familiarly, as well as fully, teach them?

2. Will not he, that as a Priest hath paid so great a Price for them, mildly, and with a Golden (or rather gracious) Scepter sway them?

2dly. Are not the Priestly and Kingly Offices of Christ promoted by his being a Prophet?

1. Doth not this Prophet acquaint Persons with the Compleatness of his Satisfaction and Intercession?

2. Doth not this Prophet lead them into the Knowledg of him as a King, and of his Laws and Ways?

3dly. Doth not Christ's Kingly Office carry him through the Exercise of his Prophecy and Priesthood?

1. Doth not Christ his being a King, a Royal Martyr and Purchaser, render his Sufferings more valuable?

2. Doth not Christ's being a King put Virtue into his preaching? so that he who gives out Laws, gives in Strength to obey them.

Inf. 2. Their Case is sinful, and so sad, who are willingly ignorant of Christ, Christum si nescis, &c. Joh. 17.3. Phil. 3.8. 2 Thess. 1.7, 8, 9. or rest without a distinct, affectionate Knowledg of his Person and Offices: What will other Knowledg avail if Christ be not known? Is not this the Excellen­cy of Knowledg? Doth not Ignorance [Page 22]herein expose to Vengeance?

Last Inference is, They who would give (and have) an Evidence, that their Trading is into (and in) Heaven, should make much use of Jesus Christ, Heb. 4.15, 16. Deut. 18.15. 2 Cor. 8.5. and of every one of his Offices. Should they not daily employ this Priest, learn of this Prophet, and submit to this King?

A touch on every one of these is to follow.

The 21st Position. That there might be Communion between God and fallen Man, the Lord Jesus Christ who be­came a Mediator in the case, engaged in the Office of a Priest.

1. Psal. 110.4, 5. Heb. 7.1, 5. & 4.12, 14. & 3.1. Was he not in Scripture-Prophecies spoke of as such?

2. Is he not in Scripture-History written of as such? Yea,

3. Hath he not the Title of an Apo­stle, the highest Church-Officer under the New Testament; and of the High-Priest, to whom some Employs were peculiar under the Law?

That this Priest procureth (yea pro­moteth) Communion between God and Man, cannot well be questioned.

1. Is it not rightly said, That the Heart of Christ's Mediation lieth in his Priestly Office and the Exercise there­of? So solid Strong.

For, 2. Doth he not as a Priest deal with God for Man, Heb. 5.1. that he may as a Prophet and King deal with Man from God?

That this may be more evidenced, we will look at the Resemblance that lies between Christ and the High-Priest, Heb. 5.6.5.1. that was Aaronical, and glance at the higher Priesthood of Melchizedec, 7.26. of whose Or­der he was, by whom he was much ty­pified.

As to the former: Was he not, (1.) Taken from among Men? (2.) 1.9.9.12. Un­blemished? (3.) Called to his Office? (4.) Anointed? (5.) Richly arrayed? (6.) Bearing the Names of the People on his Breast? (7.) Entering into the Holy of Holies? Surely he who hath all these Qualifications, is qualified to deal betwixt his Father and his Chil­dren?

As to the latter; The Comparison is carried further than I design. Who hint, Vid. Ou­tramum de Sacrifi­ciis. (1.) That Melchizedec's Priesthood did not pass from one to another: And is not that of Christ unchangeable? (2.) Mel­chizedec gave Abraham his Blessing; and doth not Christ bless Abraham's Chil­dren so as none else can do?

And now I infer, 1. That they are forsakers of their own Mercy, in being Slighters of the Heavenly Trade, who make not good use of Christ's Priestly [Page 24]Office; into which Count (alas!) great numbers fall. Is not this their case?

1. Who are for continuing in a course of Sin. Psal. 66.18 If Persons regard Iniquity in their Hearts, will God the Son present, or his Father accept their Prayers?

2. Who live in the wilful and ordi­nary neglect of known Duties. Were not they to bring their Sacrifices to the Priests, Mat. 8.4. that would have them presented to God?

3. Who rely on any other Mediation; as if any one, 1 Tim. 2.5. save this High Priest, could avail, as to satisfying Divine Justice, and meriting Divine Favour.

4. Who refuse Christ's other Offices. Will he save those who will not be taught and ruled by him?

O that Persons considered, that if they slight Christ's Love, they shall (to their Sorrow) fall under his Power! and what will be the end of those that abuse the Priesthood of Christ, to the encouraging of their Sin?

Infer. See Rev. Flavel's Vind. vind. p. 183. 2. It is our great Concern to me­ditate on the Greatness of our great High Priest. What were the highest Priests under the Law to him?

1. Is not he God-Man? 2. Had he any Moral Blemish at all? 3. Was not his Call to Office extraordinary? 4. Was not his Anointing by the Holy Ghost? 5. Is he not clothed with Glory? 6. Are [Page 25]not his People in his Heart? 7. Is he not entered the Heaven of Heavens?

I add, 1. He is but one, Heb. 7.9. Chapters. and he is for ever.

2. He made his own Blood and Soul an Offering.

Inf. 3. They may hear the most High, saying to them, Comfort ye, comfort ye, Isa. 40.1. who have received (and do give) them­selves to this great High-Priest.

1. Tho they meet with many, and those sore Sufferings.

2. Tho they complain of the Remains (and Rebellings) of Sin. Upon their employing this High-Priest, they shall by sweet Experience find;

(1.) That as he hath not See Mr. Durant. 1 Joh. 2.1. put off his Priestly Garments, he is pleading on their behalf.

(2.) That his pleading being ground­ed on his dying, it is (and will be) pre­valent: Him the Father heareth, Joh. 11.42 and ac­cepteth always.

The 22d Position. That there might be Commerce and Communion between God and fallen Man, he who assumed Man's Nature, was in that Nature sacrificed on Man's behalf.

1. That Christ, our Passover, being to us in truth what the Passover was in Type, was sacrificed for us, 1 Cor. 5.8. is written as with a Sun-beam.

[Page 26]2. That the new and living way to the Holy of Holies (or Heaven) where­of the holiest place in the Temple was a Figure, Heb. 10.19, 20. was open'd and consecrated by the Blood of Jesus, who was made a Sa­crifice; he that runs may read.

I am aware, that a late learned Wri­ter made account that Christ, Dr. Nichol­son on the Catech. p. 42. as exerci­sing his Priestly Office, put forth four Acts, to wit, Offering, Praying, Ato­ning, and Blessing. Poor I, who am much in the Road, reduce his Acts, as a Priest, to two Heads: See the ex­cellent Rey­nolds on Psal. 110. p. 424, &c. Intercession, whereof (if God will) e're long: And Oblation, concerning which I shall offer some Hints here.

In the Creed, called the Apostles, we all profess that Christ died; and it is a great Point and part of our Belief, that he died as a Sacrifice. Was there not in Christ's Death all that was essential to a Sacrifice? Eph. 5.2.

1. Was he not (as were the Sacrifices) set forth by Divine Order?

2. Vid. O­wenum & Outramum de Sacrifi­ciis. And Rev. Hurst. Was he not (as they were) offered to his Father?

3. Was not his Soul, together with his Body, made an Offering?

4. Was not he (as they were) slain, and (so far) destroyed?

5. As in the offering of Sacrifices, there was something peculiar to a Priest: Rom. 3.25. Heb. 10.14 Was there not this Specialty in this great [Page 27]Sacrifice? Isa. 53.10. See the Fu­neral of the Mass. This great High-Priest did offer himself as Man, and through his being God, the Sacrifice of his Man­hood was rendred of infinite Value.

In infer, 1. That all that are for tra­ding into Heaven, and with the God of Heaven, should muse on, that they may make use of Christ as a Sacrifice. Sa­crifices, as mentioned in the Old Testa­ment, are distinguished as followeth.

1. There were those stiled Patriarchal; So worthy Mr. Wa­terhouse. such as were used from the time of Adam to that of Moses.

2. Judaical ones; such as God, Gen. 4.4. Levit. 1. by Moses, did appoint, and the People of Israel observed.

3. Evangelical ones; 1 Pet. 2.5. Heb. 13.16 into which Count fall Exercises of Piety and Charity.

The Sacrifices of the two former sorts were Types of Christ, and those of the third sort are tendred through Christ the great Expiatory, Propitiatory and Ato­ning Sacrifice. That Christ's Sacrifice was such, is argued;

1. Rom. 3.25 See acute Trueman on this. Doth not his being called a Propi­tiation, which implieth Satisfaction, and includeth Atonement, denote this?

2. Is it not expresly said, that he put­teth and purgeth away Sins by the Sacri­fice of himself? Heb. 1.3.

3. Was he not made Sin (that is, 2 Cor. 5.20, 21. a Sin-Offering) for the removal of the Guilt of Sin from those that are his?

[Page 28]4. See the e­minent Dr. Stillingfl. against Crellius. Did not the great Sacrifices that were Types of him, particularly the slain Goat, signify this?

(1.) Were they not used with respect to Sin?

(2.) Levit. 1.4. Were they not substituted on be­half of Sinners?

When they who brought them laid their Hands on their Heads, So Rev. Maynard. did they not thereby confess their Desert of Death, and declare the Translation of the Pu­nishment?

Inf. 2. It is our great Concern (as great as that of our precious Souls) to make good use of his Sacrifice.

And so, 1. To grieve for and under the Burden and Body of Sin, Heb. 10.4, 5, 6, 7, 8. which can­not be taken away save by it.

2. To own that they might most justly have been made Sacrifices to Divine Wrath and Justice. Psal. 130.3

3. To apply this great Sacrifice, to and for the great Ends for which it was offered.

4. Gal. 2.20. To give up their Lusts to be sacri­ficed through Virtue thence derived.

God forbid that any should use (and so abuse) this Sacrifice as a Shelter for their other Sins, or for their Slothfulness in the Business of Religion: Exod. 21.14. Would any Sacrifice of old exempt some Offenders from Death? Were the Cities of Refuge provided for wilful Murderers?

Last Inference. They who are hearty and diligent in driving the spiritual Trade (notwithstanding their short Fallings) should be of good chear. When the Formality and Self-Righteous­ness of others will not, Rom. 8.33, 34. this great Sa­crifice will set them to rights in the Eye of God's Law and Justice.

The 23d Position. The Commerce and Communion between God and Man, is no little furthered by the Intercession of Christ, who is God-man.

One of our late great Men hath well said, Renowned Baxter. That the Intercession of Christ is a great Article of the Christian Faith; whose Words do also imply, that Chri­stian Practice (or the spiritual Trade) is thereby promoted.

1. Do we not owe thereunto the Ap­plication that is made of Pardon, Joh. 14.16. Power and Peace to us; yea and the Effusion of the Spirit on us?

2. Rev. 8.3, 4. Would any of our Prayers (or other Services) ascend before the Throne of God, were not Incense, or Inter­cession joined to them?

Concerning the Intercession of Christ, be it remarked:

1. 1 Joh. 2.1. Joh. 14.16. The Act of Intercession (and ac­cordingly the Greek word translated Advocate, or Paraclete) is applied both to [Page 30]the second and third Person in the God­head, whereon the Glosses of the Godly­learned deserve weighing.

(1.) Intercession is ascribed to the Spi­rit, Dr. Ar­rowsmith in a Sermon. as an Adviser; to Christ, as Mediator.

(2.) The Spirit makes Intercession in us, Christ intercedeth for us.

(3.) Rom. 8.26. The holy Spirit helpeth our In­firmities, Heb. 7.24. and directs us in drawing up our Requests on Earth; See acute Holling­worth. the Lord Jesus preferreth them, and pleads our Cause in Heaven.

So that, as a learned Man notes, being an Advocate is attributed to the holy Spirit in a figurative Sense; but to be our proper Advocate interceding with the Father on our behalf, Dr. Ou­tramus. is peculiar to Christ.

Again; The Advocateship and Inter­cession of Christ is founded on his having been a Propitiation, 1 Joh. 2.1, 2. or Satisfactory Suf­ferer.

One to whom I even now referred, writes of and for Christ's offering himself as a Sacrifice for our Sins in the Celestial Sanctuary, into which he is entred; but, he withal owneth, that what he calleth an Oblation, doth not really differ from what we (with Scripture) call Intercessi­on, or his presenting himself as one that was slain, and his Blood and Offering as meritorious before his Father.

I rejoice, that the worthy Person ex­presseth his dislike of the Followers of [Page 31] Socinus, who yet express their Minds in some of his words: He holdeth (what they deny) that the Lord Jesus suffer'd in our stead, Nostro lo­co. and doth commend and render acceptable, as our Persons, so our Performances.

There is a Scripture which the Soci­nians pervert, to wit that that saith, Heb. 8.4. If Christ was on Earth, he should not be a Priest; arguing from hence against the Current of other Scriptures, that in his Death he offer'd not a Satisfactory Sacrifice.

1. May not the words on the Earth, Vid. Ar­noldum & Vindic. E­vang. be construed thus, of an Earthly Quality and Condition?

2. Did being on Earth incapacitate for the Legal Priesthood?

3. Is not this the Intendment of the Holy Ghost, that if Christ had been only such a Temporal Priest as the Jewish ones were, and had not shed such pre­cious Blood, as that he could (and did) take the Virtue and Merit of it into Heaven, and there present it, he had not been so compleat a Priest as he is?

I infer, 1. That their Case is deplo­rable who set light by Christ's Intercessi­on, and consequently neglect spiritual Traffick. And,

(1.) Can they plead, Not guilty, Rev. 8.3, 4. who either do not use solemn Prayer in their Houses and Closets, or do not use it in a spiritual way? Is it not with (and not [Page 32]without) the Prayers of Saints that In­cense ascendeth?

(2.) Is it not Guilt on them who are the Men and Women of the World, of a Worldly Complexion and Disposition? Doth Christ pray for such as for those that are given him? Joh. 17.9. Can they with Com­fort look to Heaven, or for special Com­munications of Grace from Heaven, by whom Christ's Intercession is so under­valued?

Inf. 2. They who groaning under the Burden and Body of Sin, and breathing after sanctifying Grace, trade into Hea­ven, are furnished with Matter and Ground of Encouragement.

1. Doth not their Advocate throughly understand their Case, Joh. 2. ult. Condition and Concerns?

2. Heb. 2.17. & 4.15. Is he not most compassionate and tender of them?

3. Is he not with the Father? always ready to present and plead their Cause in Heaven? 1 Joh. 2.2.

4. Hath he not that Interest in his Father which will render his pleading as effectual as continual?

5. Joh. 11.42. Luk. 22.32 Is he not an Advocate for every one that is penitent, as if he had but one to plead for?

O that they who are thus privileged did better understand and improve this Privilege!

The 24th Position. Through the Ex­ercise of Christ's Prophetick Office, Commerce and Communion between God and Man is much furthered.

1. Doth not Christ as a Prophet show, that as such Communion may be held, so the true and ready way of holding it?

2. Ephes. 2.8. Illumina­ti Benefi­cio & Do­ctrinâ Christi. Doth not Christ as a Prophet teach People, and lead them into, and in that way? Are we not in and by the holy Scriptures, and choice Catechisms groun­ded thereon, acquainted with his Teach­ing?

That it is, 1. Outward, Joh. 5.39. to the Ear and Eye, revealed to Persons.

2. Eph. 1.17. In­ward, to the Heart, by the holy Spirit, who revealeth Christ in Persons, Joh. 16.13. leading them into Truth, shewing its Glory and Tendency. On these Particulars, parti­cular Hints may follow.

Here I infer, 1. That all those who are for trading with (and into) Heaven, are nearly concern'd well to study (and much to improve) the Prophetick Office of Je­sus Christ.

That they who need Help in this no­ble Study may not want it, See Wil­son's Dicti­onary. be it consi­dered, the word Prophet is not always taken in one sense.

1. Tit. 1.12. Are not Heathen Poets spoken of as Prophets?

[Page 34]2. 1 Sam. 10.5. compar'd with 19.20. Hoornbeck de Indep. p. 285. Is not Prophesying by Christians construed concerning Singing?

3. Hath not a Dr. Stil­lingfleet's Orig. Sac. learned Writer writ­ten, that the proper Notion of a Prophet is not a Fore-seeer, or Fore-teller of such future things as we call Contingencies; but having in an immediate way Divine Revelation?

4. Are there not directing as well as predicting Prophets?

5. Mat. 10.41 Do not some hold, that the Pro­phets set before Evangelists, and next after Apostles, Eph. 4.11. had a peculiar Gift for interpreting Scripture-Prophecies?

Clear it is, that both as to fore-telling, and as to instructing, Christ is a None­such.

1. Deut. 18.15. Isa. 7.14. If we regard his Person, Was any other Prophet the begotten Son of God?

2. As to Revelations made and given by him, See Roo­botham. Heb. 1.1, 2. Joh. 1.8. See Dr. Arrow­smith on it. Dr. Owen on Heb. p. 17, 18. did he not excel?

(1.) Did not he being in his Father's Bosom, know his Secrets?

(2.) Had not he a full Comprehension of all the Revelations that he had?

(3.) Did not the Spirit of Prophecy so rest on him, that he was always ready to receive Revelations?

Again; As to his teaching others, what Prophet came near him?

1. Are they able to teach further than he enableth them?

[Page 35]2. When they are teaching, Isa. 48.17. is it not he that teacheth to profit?

3. Whereas they own their Weak­ness, he teacheth with all Power. Rev. 3.7.

4. Are the best Teachers any more than his Ushers?

5. When they teach a little in much time, he teacheth much in a moment.

For, 6. Their Teachings take place according to the Hearers Light; Joh. 1.9. he gives (and is) Light.

And now I hint, 1st. That this Office and Employ of Christ should be im­proved. Acts 3.22. Him should all that call them­selves his, hear in the best manner.

(1.) Humbly, Heb. 5.11, 12. & 4.2. bewailing their being hard Learners, and having learn'd so little.

(2.) Hungringly, that they may hear his Voice, and not only that of his Ministers.

(3.) Believingly, acting Faith on his Merit, that his Spirit may teach them.

(4.) Honestly, resolving (through Grace) to be as Hearers, so withal Lo­vers, Learners, and Livers in and after hearing.

(5.) Reverentially, bearing in Mind, that he who is their Prophet, Psal. 45.11 is the Prince of Princes.

Infer. 2. We are to keep a due (and so great) distance from the Tents of Socinus and his Followers.

1. See Pol­hill's Answ. p. 573. Do not they deny that inward Illumination or Teaching of Christ, [Page 36]which hath the Preheminence?

2. Vid. Ar­noldum, p. 344. Do not they affirm, that he was taken up from Earth to Heaven, that he might there learn the Mind of God?

3. 1 Cor. 2.12. Do they not confine his Teaching to New-Testament-Times? Whereas we with (and from) holy Writ, are taught, See Dr. Owen's Vindic. p. 376, &c. 1 Pet. 1.11 that tho his Human Nature re­ceived Light, he who Assumed it, is (as is his Father) Light it self; and the Prophets as well as the Apostles had their Light from him.

Inf. 3. They are to be pitied (O that they did pity themselves!) who have it not in design to honour and learn of Christ as the Prophet. Doth he not stand at their Doors, Acts 3.21. Rev. 3.20. and that knocking, whilst some shut the outward Door of the Ear on him, not affording him an hearing, and others will afford him no more? Doth not their wilful Impeniten­cy in inward (if not open) Sins, keep the inner Door of the Heart shut on him? How will they answer this at the great Day?

The last Inference. Humble Christians who complain of their less Skill in the Heavenly Trade, should take Comfort. Hath not the best of Teachers under­taken to be their Teacher? Isa. 48.17. Should they not wait that he would be so?

The 25th Position. The holy Scrip­tures given out by the Church's great Prophet, do much promote the Converse and Communion between God and Man.

1. [...] Rom. 3.1. 1 Kings 6.5-31. Are not the Scriptures the written Oracles of God, as distinguished from the Oracle which is stiled vocal? Were the Heathen Oracles fit to be named the same day with these Divine Ones?

(1.) Are not these Oracles declara­tive as of Man's Duty, so of God's Love? May not they who consult with them (and with God in them) clearly find the former set before them in the Law, Vid. Ar­millam Catech. Et Wil­kinsonii Concio­nem ad Clerum. and the latter displayed in and by the Gospel?

(2.) Are not these Oracles predictive of Man's Destiny, as well as directive as to his Duty? May not Persons who lay the Scriptures and their Hearts (or State) together, Joh. 5.39. have a Prospect how it shall be and go with them for ever?

Again; Are not the Scriptures the choice Privilege of Persons? Among the Advantages of the Jews of old, Rom. 3.1. is not this counted the chief?

1. Psal. 119.105. Joh. 6.63, 65. Are not the Scriptures a Light both to their Eyes and Feet?

2. Are they not of an enlivening (as Well as enlightening) Nature?

[Page 38]3. Rom. 15.4. Scriptu­rae tuae de­liciae meae, said an An­tient. Are they not as Cordials for chear­ing, as well as Food for nourishing?

I infer, 1. That it is incumbent on all Christians, to be well settled and satis­fied, that the Scriptures are from the In­spiration of God, and so of the highest Authority. Can they who call this in question (tho they call themselves Deists) through them converse with God?

Many have excellently, See inge­nious Mr. Lee. and one lately enlarged on this Subject.

Poor I hint: The Scriptures carry Divine Characters and Impressions sa­vouring sweetly and strongly of the holy Spirit. Is not his Testimony to the Go­spel, which (as to us) is the Marrow of the Scripture? See Re­nowned Baxter passim. (1.) Antecedent, by Prophecy. (2.) Concomitant, by Mi­racles. (3.) Subsequent, by Success. May I not add, There is a Witness stiled Constitutive? Se & alia manifestat. Doth not this Light shew and discover it self,

1. In its sublime Doctrines, only re­vealed in (and by) them?

2. Vid. Tact. Sac. In its Majestick Stile? Doth no [...] Power accompany Plainness?

3. 1 Tim. 3.16. Heb. 4.12. In its pure Scope and Drift, which is to abase Man, and to exalt God i [...] Christ?

4. In its exact Harmony, there being a real Agreement where there is a seem­ing Difference?

Would bad Men or Angels have disco­vered things so holy? Could good Men or Angels have discovered things so high as abound therein?

Inf. 2. It is greatly to be wished that they who by the Testimony of the Church were induced to think well of the Scrip­tures, and by Arguments fetch'd out of it are convinc'd, that it is from Heaven, did wait for that Witness of the Spirit which is stiled effective. Effecti­vum, Dr. Arrow­smith. O that the Eyes of our Understandings were cleared to see together with the Truth the Glory of Scriptures! O that our Wills were perswaded to be ruled and governed by them! What is a meer notional or tra­ditional to a pure spiritual and effectual Knowledg of them?

Inf. 3. They who cry so loud, To Rome, To Rome, give us cause to cry against their Way and Tenets. Do they not reflect foully on Christ's Prophetick Office, and that as exercised in giving out the holy Scriptures?

Do they not charge them, 1. See even the Repre­senter him­self. With Obscurity and Darkness? as if God had wrote and sent a Letter from Heaven to Earth, which the Saints on Earth cannot read and understand without the Pope's Spectacles.

2. With Imperfection and Defective­ness? as if they were not a Rule, but needed the Eek of their Traditions in [Page 40]order to acquainting Persons with Ne­cessaries to Salvation.

Inf. 4. They are in a very ill case who cannot trade into Heaven, through the small Esteem they have, and the little or no use they make of the holy Scriptures. Some do scarce read, others do not search them. How few (comparatively) are conducted by them to leave every Sin, to follow the Lord in all Services, and in close of all to exalt Christ?

Will they not be judged at the last day by the Words which they slight in this? Joh. 12.48

Last Inference. Comfort falls to their share, who in order to the driving of the Heavenly Trade, Psal. 119.24. make the Scriptures (or Counsels of God) their Counsel­lors Dr. Ham­mond. 1 Joh. 2.20, 27., or the Men of their Counsels.

1. Have they not an Unction from the Holy One which shall abide?

2. Shall they not have Comfort when it will be most comfortable? Rom. 15.4.

The 26th Position. The Commerce and Communion between God and Man, is much furthered through the inward Teachings of God's Spirit, whom Christ as a Prophet employeth.

1. Doth not God evidence his Kind­ness to Men, in that through Christ he communicateth to them the Spirit of [Page 41]Revelation? Doth not the Apostle beg this as a choice Boon for the Ephesians? Eph. 1.17.

2. Are not Men by the Spirit, as a Revealer and Teacher, & 5.8, 9. fitted to exercise Graces on the Lord, and to derive Grace from him?

That Christ teacheth Christians by his Spirit is evident. 1 Joh. 2.20, 27. Vid. Po­lum ad lo­cum. Is not this the Inter­pretation of that Phrase, their having an Unction (or Anointing) from the ho­ly One? Is not the holy Spirit com­pared to Oil? Doth not the word Chri­stians point at Anointed Ones?

I grant, the Oil of Christ's Grace and Spirit hath a softning and cheering Virtue: Exod. 25.6. But as Oil was used for Light in the Sanctuary of old, the Unction which the Apostle treats of is by him expoun­ded concerning teaching.

1. When Ministers are endeavouring to open the Scriptures, is it not the Spi­rit that opens their Understandings, Isa. 61.1, 2. to conceive aright the Mind and Meaning of God in them? Psal. 45.7. comp. with Joh. 3.33. & 1.41.

2. When Ministers have studied to preach profitably, is it not the Spirit that teacheth Persons to profit?

The first Use is for Caution. Act. 11.26. Take we heed, lest we take in (or touch with) those who under pretence of crying up the teaching of the Spirit, cry down learning by the Word, or through the qualified and called Ministers thereof.

[Page 42]1. Joh. 16.13. Dan. 10.21 Is not the Spirit of Christ the Spirit of Truth? and doth he not lead into, and according to the Scripture of Truth?

2. Are not those two Orders issued out together, 1 Thess. 5.19, 20. Quench not the Spirit, Despise not Prophesyings? Doth being taught of God exclude his teaching by Men? And if the Sanctified have learn'd that first Principle about knowing the Lord, doth it follow that they need not that any Man should (under him) fur­ther teach them?

The second Use is for Information.

The first Branch is, There is a great Difference between spiritual Persons and others. Are not the former the excel­lent of the Earth, Psal. 16.3. & 105.15. and among his anoin­ted ones, and so prepared for driving a spiritual Trade with him? Are others so?

The second Branch is; It is the Duty of us all to enquire, whether Drops of the holy Oil, or Measures of the teach­ing Spirit are fallen on us.

Surely, Prov. 20.13. 1. The holy Spirit rendreth his Hearers and Scholars attentive: Have not they hearing Ears?

2. Mat. 13.13 Job 42.5, 6. He maketh such as learn of him, meek and humble. Are they puffed up as others?

The third Use is for Reproof. 1. This falls fully on those who make the Teach­ings [Page 43]of the Spirit matter of Scorn and Drollery, 2 Pet. 3.3. and brand those as Fanaticks and Franticks that wait for them.

2. They also fall under the Lash, Jam. 1.21. Rev. 2.7. who being Hearers are only so. They hear the Voice of the Servants of God; but to hear what the Spirit saith by them, they are not sollicitous.

May it be well weighed, 1. The holy Spirit is the Comforter, Joh. 16.7. and can they who slight him expect Comfort from him, or receive it from a lower Hand?

2. The Spirit is the Spirit of Glory. 1 Pet. 4.14. Isa. 63.8, 9. Shall they have Glory from him here­after, who do willingly want him here? Will he not be to Despisers and Vexers a sore Enemy?

The fourth Use is of Exhortation.

The first Branch bendeth towards those that are willingly Strangers to the holy Spirit, and his Teachings. Go they directly (and in a Scripture-Path) to Christ for Supply?

1. Feeling, that naturally they want spiritual Sight.

2. Grieving, Eph. 5.8. Job 36.12. that they have so long rested in this State.

3. Fearing, Mat. 8.12. lest they should be taken out of the World with their Eyes shut, and so pass from inner into outer and utter Darkness.

4. Waiting, that in the Use of Means on Christ's Account the Spirit may be conferr'd on them.

The second Branch beareth what is cordial, 1 Jo. 2.27. and calleth on God's Anointed Ones to take it.

1. Shall not they be taught the most needful and useful Points?

2. Will they not find the Spirit's Teachings attended with Clearness, Isa. 32.3. and that they are of a growing nature?

The 27th Position. The Kingly Office of Jesus Christ doth much contribute to the Converse and Communion that is between God and Man.

1. Cant. 1.4. Do not Christians in (and by) their Services own this King?

2. Psal. 45.11, 14. Doth not this King on his Servants confer choice Favours?

3. See spiritual Troughton thereon. Psal. 110.3, 4, 5. Are not they maintain'd and de­fended in the Enjoyment of Privileges, and Exercise of Services, by his Royal Power? Are not their Enemies (especi­ally spiritual) by that Power subdued?

I infer, 1. That the Opposition that is made to Christ's Kingly Office, is to be made matter of mourning. Are not the Opposers thereof opposite to themselves, Psal. 2.1, 2, 3. and to the spiritual Trade which they should with others drive? O that some Words of truly worthy Persons had the Weight due to them!

One said, Dr. Holmes. ‘Very few (if any) Mi­nisters dare preach up the Extent of [Page 45]this Office, so little can many brook this Doctrine.’

Another in a small Piece of no small Worth, Mr. Beadle. having made Enquiry (in Times better than in some late Reigns) what was the great and crying Sin of England, Nolumus hunc reg­nare. did at last pitch on the great Enmity to Christ's Kingdom, and Government of his Church; and the prevailing Cry, We will not have this Man to reign over us, Luke 19.27. as that Crime.

Be it (as it is) known, 1. That they who refuse Christ's inward Government in and over their own Souls, are not likely to be rightly zealous for that Church-Government that can lay Claim to Divine Institution.

2. They who will not submit to Christ's Golden Scepter, must expect to feel the Weight of his Iron Rod. Will he not break those that will not bend?

Inf. 2. The Children of Zion, Psal. 149.2. who are for spiritual traffiquing, should much rejoice in Christ as their King. Is there not a Cause, the greatest Cause? Is any other King comparable to him?

1. Doth he not choose his Subjects, Joh. 15.19 1 Jo. 4.19. and cause them to choose him?

2. Doth he not give them as Laws, Psal. 110.3 so Hearts to obey them? Can any other King write Laws in the inner Parts?

3. Doth he not as forbid the Acts, See Roo­botham on 1 Pet. 2.7. so by degrees take away the Jews Pretences?

[Page 46]4. Psal. 89.29, 30, 31. Doth he not as correct their Dis­loyalties, so bless that Correction?

5. Doth he not as call them to, so qualify them for the holy War?

6. Rom. 14.17. Will he not as preserve spiritual Power, so create spiritual Peace in them?

7. Will he not so reward as (at last) to crown them, and that with Glory?

I will ask some farther Questions a­bout Christ's Kingdom.

1. Luke 17.21. Is not his Kingdom spiritual, and within Men, in their Consciences?

2. Psal. 2.8. Is it not extensive and universal? and his Dominion over all. Rev. 19.16. (1.) All Persons, (even Kings.) (2.) All Nations. (3.) All Ages. (4.) All Creatures? Is not he who is Head of the Church, Eph. 1.20, 21. Isa. 9.7. Head over all things for the Church's good?

3. Is not his Kingdom everlasting? can there be any end of it?

I add, What can be eminent in a King, that is not eminently in Christ? (1.) What Extraction or Pedigree? (2.) What Anointing? (3.) What Qua­lities in the best of Earthly Kings are to be compared to those of his?

For Wisdom, for Courage, for Righ­teousness, for Mercy, for Conduct and Management, who cometh near him?

Inf. 3. All that do rejoice in Christ as their King, should have their Joy duly qualified.

May it be, 1. Reverential, and mixt with holy Fear. Psal. 2.11. Are not the highest Sub­jects infinitely below this Soveraign?

2. Spiritual; reaching, Gal. 5.22. yea rising in (and from) their Spirits, and savouring sweetly of God's Spirit.

3. Strengthening, Neh. 8.10. and enabling their Souls to run after him.

4. Raising, Mat. 25.4. so that their Souls mount up towards that State that is stiled Joy.

The last Inference. Mat. 6.9, 10. Christ's Subjects that are spiritual Traders, should pray (as they are taught) that his Kingdom may come.

1. That the Word or Scepter thereof may be lifted up.

2. That the Body of Israel, Psal. 110.2. & 14. ult. with the Fulness of the Gentiles, may bow to him.

3. That his Spirit in (and with) his Word may ride on conquering and to conquer. Revel. 6.2.

4. That Magistrates who rule by, may rule for Christ.

5. That in order to the flourishing of Churches; (1.) Col. 2.5. Officers may be esta­blished. (2.) Order maintain'd. And, (3.) Censures exercised.

The 28th Position. Through the Hu­miliation of Christ, spiritual Trading, or Communion between God and Man, is no little furthered.

Did not the Humiliation of Christ shew most evidently, That notwithstand­ing Man's Fall, 1 Joh. 4.9, 10. both he the Son, and his Father, were willing to transact with him? Quo vili­or pro no­bis, eo cha­rior nobis. In this among (in this above) other things, was the Love of the Fa­ther manifested, That he gave his only begotten Son, that we might live through his Death, and be exalted through his being humbled: Velatio Deitatis Revelatio Charitatis. And when he stooped lowest, did not his Love (to our sight) rise highest?

2. Doth not the Humiliation of the Son of God greatly encourage the Sons and Daughters of Men to draw nigh to God? Dr. Man­ton. Do we not read under one of the best of Hands, that as by the Incar­nation of Christ may be seen a way for removing Discouragements that arise from Man's distance from God, so from his satisfactory Passion, is a way made for taking away Man's Difference and Disagreement with God. Hebr. 10.19, 20, 21. Seeing Hea­ven hath come down to Earth, Men and Women on Earth may more boldly go up to Heaven.

I infer, 1. That Christ's State of Hu­miliation is a Subject well worthy of the spiritual Traders Study. May the Touches given thereon have becoming Consideration!

1. Tho in the strictest sense, he that is God, and so most High, cannot in­trinsically [Page 49]be humbled; Vid. Ame­sii Med. p. 81. & Baxteri Methodum, Part 3. p. 11. and Christ's humbling himself is brought in as fol­lowing his being found in fashion as a Man; yet, as to us (and as to appearance) God is said to humble himself: and when the Son of God took on him the form of a Servant, he made himself of no Re­putation, he verily nothing'd himself, Phil. 2.7, 8. [...]. Psal. 113.6 and so was extrinsecally and reputative­ly low.

2. The stooping of Christ after his Incarnation is worth wondering at.

(1.) 2 Cor. 8.9. Had not he humbling Circum­stances attending his Birth? Did not he who was and is rich, become exceeding poor?

As a Creature is a poor thing to the Creator, See pro­found Dr. Bates his Harmony. Luk. 2.24. compared with Levit. 12. [...]. Mat. 2.13, 22. Mark 6. and Man a Creature lower than the Angels, and Man fallen lower than in his first Estate.

1st. Was not the blessed Virgin-Mo­ther (tho well descended) so poor, that her Offering was two young Pigeons?

2dly. Did not the most holy Babe first breath in an out-House, belonging to an Inn, and fall from the Womb into the Manger?

3dly. See Dr. Lightfoot. Was not the Raiment he was wrapp'd in so coarse, that by some the Greek Word is render'd Rags.

Again, (2.) Was it not wonderful that our dear Lord, who was early made a Fugitive when and where he settled, [Page 50]should go in the count of a Carpenter's Son? and (as some think) work in that Trade?

(3.) Can we stay on this side admi­ring, Gal. 4.4. when we look on the Lord Jesus as made under the Law, his own Law, yea, the Ceremonial Law, that typified him, having Blood drawn in his Circum­cision?

(4.) Was it not part of his Humi­liation to be assaulted by the Tempter, Mat. 4. the beginning. and that with such horrid Temptations?

(5.) Was it not so also that he endured the Ignominy that attended the verbal and real Contradiction of Sinners against himself? See on this Dr. Stilling­fleet on Heb. 12.3, 4.

(6.) Was not his entring the Gates of Death (who gave his Enemies Life) wonderful Humiliation?

1st. Was not his dying a prime com­pleating Act of Obedience?

2dly. Phil. 2.7, 8. Was not his being made an Offering in his Soul a great Abasement?

3dly. Were not his penal Sufferings, as in all Parts, so from all Hands?

I add, Isa. 53. ult. 1. Was not his Burial (or be­ing brought to the Grave) an Ingredi­ent to his Humiliation?

2. Was not so also that he descended into Hell, Vid. Vce­tium de descensu. in the mildest sense that most Divines take the words in?

Inf. 2. In vain do they pretend to be spiritual Traders, who do not look for [Page 51]and long after Communion with Christ in his Humiliation, particularly in his Death.

Is not this their case, 1. Zech. 12.10. Who are not for steeping their Souls in Humiliation for Sin, and that as against Christ? And theirs,

2. Who are not for dying to Sin daily, Gal. 2.20. throughly and voluntarily? And are they so who live and lie in open Sins, or do not keep up a Watch against inward ones?

May such Persons consider, that if they thus live and die, Christ's Humiliation will aggravate their Condemnation.

The last Inference. All truly good Persons should learn the proper Lessons that Christ's Humiliation teacheth.

The first is; Rom. 8.32. God the Father stood much on the Honour of his Government, and so of his Justice: To what Pains was Christ put?

2. A fair open way was made for Christ's Exaltation. Psal. 110. ult. Did not his drink­ing of the Brook in the way lead to the lifting up of his Head?

3. The Doctrine of the Cross, of Christ's enduring the Cross, Gal. 5.14. and calling others to carry it after him, is not to be stumbled at.

4. 2 Cor. 8.9. A wide Door of Hope is set and stands open to and for humble Penitents. Did not his drinking of the bitter Cup tend to sweeten it to them, 1 Thess. 1. ult. and to pre­vent their drinking the Dregs of it?

The 29th Position. Christ's State of Exaltation maketh much for furthering Communion between God and fallen Man.

1. Doth not God the Father, who hath received the Son, as in our Nature, in­to Heaven, look on that Nature, and on our Persons through it, Eph. 1.6. if we stand in a State of Union to him that took it on him, In Capite. as pleasing to him? yea, doth he not consider us as in a sort exalted in (and with) him our Head? Eph. 2.6. And are not his Employs and Actings on our behalf pe­culiarly regarded by him?

2. When we are making Addresses to the most High, Heb. 12.2. is it not our Duty, Inte­rest and Way much to look unto Jesus, and that as exalted, and appearing in our Nature for us? Doth not this much en­courage us, Joh. 20.17. that he is gone to his Fa­ther and our Father, to his God and our God?

The Use follows, which is, 1. By way of Caution. Tho in managing the spiritual Trade, we are with (and by) our Faith to follow Christ into Heaven; yet are we much to lie at his Cross, and consider him as enduring it, and satisfy­ing the Demands of his injured Father. Heb. 12.2, 3. Rom. 4. ult. Tho he as exalted, applieth the Benefit of Redemption, he as abased, obtain'd and [Page 53]purchased it. He is now eminently lovely, but did then eminently shew his Love.

And so I next infer, That all those who are for trading into Heaven, should get and keep distinct and clear Appre­hensions of Christ as received into Heaven. Vid. Ame­sium & Al­stedium.

Are not the Degrees of his Exaltation well worthy of our best Thoughts? Do they not exactly answer the Degrees that were in his Humiliation?

1. Did not he who died, 2 Cor. 5.15. after Death rise again?

2. Ephes. 4.9, 10. Did not he who descended into the Earth, ascend into Heaven?

3. Doth not he who continued for some time in Hades, or the separate State, Heb. 1.2, 3. now sit and abide, where he ever will be, at the Father's Right-hand?

Again; Is not Mystery written on, and to be read in the Ends of Christ's Exaltation?

And that first, 1. In reference to him­self: Phil. 2.9, 10. Psal. 110. ult. Is not he rewarded after all his fore Services and Sufferings? Is not his Head lifted up that drunk of the Brook in the way? Hath not his Cross proved the way to his Crown? And tho he was only capable of being exalted in his Manhood by way of Addition, yet may he that is God be said to be exalted by way of Manifestation.

[Page 54]2. With reference to us; Is he not full of Compassion when freed from Pas­sion? Doth he not sympathize, tho he cannot suffer? Heb. 4.15, 16. Is he not entred Heaven with an Heart full of Love to Sinners on Earth? Doth not his transacting there make much for our Advantage that are here?

The next Inference is, They do not drive the spiritual Trade, who neither have nor desire to have Communion with Christ as exalted. Joh. 14.6. See the so­lid Scotch Brown. Is not he as the Truth, and the Life, so the Way? the way to the Father in Duty, and the way from the Father in the Expression of Mercy? And here let me propound some Questi­ons of Concernment.

1. Have they Communion with Christ as in Heaven, Phil. 3.20. who have not in Desire and Design their Conversation in Hea­ven?

(1.) As to their Minds, musing on him, and the things above.

(2.) Intellectu­aliter, &c. So profound Which­coat. In their Affections, loving, ho­ping for, and longing after him and them.

(3.) In their whole Couse studying the exactest Imitation of, and Confor­mity to him attainable.

2. Have they Communion with an exalted Saviour, who too frequently, and too too wilfully abase and debase themselves in the way of sinful Sins?

Whether they be such as are (for di­stinction sake) stiled fleshly, 1 Pet. 2.12. and sen­sual, tending to gratify the sensitive Ap­petite, such as Drunkenness, Unclean­ness and Idleness.

Or they be such as carry the Title of Worldly, such as Covetousness, Oppres­sion, and the like.

Or such as are said to carry the Face and Figure of the Devil, Dr. Ar­rowsmith, stiled Sua­vissimus. such as Pride, Wrath and Malice.

May such Persons consider!

1. This exalted Saviour keeps his Heart open to the Penitent.

2. His Hand will fall and lie heavy on all that are found in wilful Impe­nitency.

Trading Spiritualized.
The Third Part.
The 30th Position.

THE Holy Spirit of God hath a special Hand in (and doth promote) the spiritual Trade, Commerce, and Communion, that is betwixt God and Man.

1. May not this well be (as it is) written on, See Dr. Clifford his Methodus. that to the carrying on of Mans Salvation (and so of his Com­munion with God, as it is here begun) the Ministration of the Spirit, as well as the Mediation of the Son of God is requisite? Are not Christians washed, 1 Cor. 6.11. justified, and sanctified, as in the Name of Jesus Christ, so by the Spirit of our God?

2. 2 Cor. 13. ult. When the Apostle prayeth that Persons may have the Communion of the Holy Ghost, doth not that hint, that as they have Communion with him, so also that by his Influence (and [Page 6]Efficacy) they are prepared for Hea­ven, and for having their Conversation in Heaven, whilst they are on Earth.

For the further proving of the Po­sition,

I offer. If we look upwards, and unto God.

1. Is it not the Work of the Holy Spirit to reveal, as his Nature and Ex­cellencies, so withal, the great Mistery of Godliness, and the way of exercising the Trade and Transaction that is held with him, Eph. 1.17. as also the Laws, Priviledges and Advantages that any way concern it? Is he not stiled the Spirit of Re­velation?

2. Is it not the Work of the Holy Spirit (as proceeding from God the Father and the Son) to instruct and elevate the Hearts of Persons, that they may not be intangled in such Em­ployes, and Affections, as would hin­der their Trafficking with Heaven? 1 Cor. 7. And also, that they may attend on the Lord, and the main Business, without (allowed) distraction?

And now, we will a little cast our Eyes down on Man, with regard to the Point in hand, and under consideration propounding the following Quaere's.

1. As to that part of Trade, that goes under the Name of Exporting, or carrying and sending to Heaven: Can [Page 7]any Person do any Duty aright, so as to exert Graces therein, without the special Aids and Operations of the Holy Spirit? Jude 20. Gal. 5.22. Are we not to pray in the Holy-Ghost? And are not the Fruits of Faith from him?

2. As to what is Imported, and fetch'd from Heaven, (into which count falls increase of Grace, and Com­munication of Comfort:) Is not his working necessary? Eph. 3.16. Are any strenghen­ed with might in the Inner Man, save by the Spirit? And doth not a late great Divine hold forth that Commu­nion with him is much in Consolation? Dr. Owen of Communion.

From what hath been said, and pro­ved, I will first lay down some Inferences of Truth.

The 1st. is, All the Persons in the All­blessed and undivided Trinity are inga­ged, having an Hand (and Heart) in Mans best Good, even his spiritual and eternal Welfare. Joh. 14. Doth not the Holy Spirit proceed from the Father, and the Son, (as to his Personality, so) as to the great Office I am pointing at? Idem. Who that reads this, should do it with­out Admiration?

The second Inference. All that call and would prove themselves Men, (and Women) of God should be exceeding loth to do what is called grieving (and demean themselves with all tenderness Eph. 4.30. [Page 8]and due respect to) the Holy Spirit of God. Should they be chargeable with what would grieve him, So Dr. Spur­stow and Mr. Hickman. if he was (as we are) capable of grief? Or causing him to carry strangely as we do towards those that grieve us? Can we have Fellowship (or as England's later great Divine would have it read, Mr. Baxter. Communi­on) with the Father, 1 John 3.3. and with his Son Jesus Christ, except we be inspired (and acted) by the Holy Spirit?

The third Inference. They shew, that they are not for driving a Trade into (and with) Heaven, whose course carrieth in it a wilful quenching of the Motions and resisting of the Mini­stry of God's Spirit. 1 Thess. 5. See on this Reverend Polwheel. Boyse. Alas! is not the World (I add, Is not the Church considered at large, and as to those that cry aloud, The Temple of the Lord, The Temple of the Lord,) full of such Per­sons? Whilest some vainly pretend to the Spirit, and others vilely scoff at him, How many are there that sit at his Summons, strive against his Striv­ings, and will by no means be wrought (or brought) over to a Closure with the Person, Acts 7.51. relying on the Mediation and Submission to the Government of Christ?

The fourth Inference. The spiritual Trade shall not quite fall, or fail. How great soever their Numbers are who do [Page 9]neglect or decline it, Will the Eternal Spirit (whilest Time lasteth) leave off to spiritualize Thousands, yea Millions, and so hold this Trade up? Shall not the Pleasure of God the Father prosper in this Hand?

The fifth Inference. According to the drawing near or withdrawing off the Holy Spirit, the Trade into Hea­ven, (and the Management thereof) doth fude and flourish. Doth not the more full and plenteous pouring out of the Holy Spirit, since the Ascension of Christ as to his Humane Nature, Vicariam navare operam. vid. Bux­horn. Hist. p. Cant 4. ult. supply the want of his Bodily Presence? Is he not said to be in his stead? As this Wind wakeneth, the Spices of Grace flow forth.

Rules of Duty are to come next.

The first is general. All that will vouchsase this poor Paper a reading should take themselves to task, and en­joyn their Consciences to give right Answers.

Have they ever yet experienced, what it is to have Communion with the Holy Spirit, and with the other Persons in the Godhead by and through him? Hath he in a convincing, humbling, quickening and mortifying Presence and Influence come in to them? Are not sundry rigid Separatists said not to have the Spirit? Jude 19.

The second Rule is. They who have not found should humbly (and earnestly) seek the Effusion of the Holy Spirit, should they not cry to the Holy Spirit, and to the Father, through the Son, for the Spirit? Zech. 12.10. Should they not wait at the foot of the Promise made of him? If once God gives them hearts to ask, will he not answer them? Should not Spiritual Traffick be esteemed? Luke 11.13.

The third Rule is. They who have the Holy Spirit should evidence it, by their being spiritual and heavenly Tra­ders, and by their studying to excel therein: Should they not be alwayes abounding in the Work of the Lord? 1 Cor. 15. ult. Adding unto Faith Vertue, and to Ver­tue Knowledge, &c.? For being filled with the Fruits of Righteousness, Phil. 1.11. and fitted for the Crown of Righteousness, should their souls cry?

The fourth Rule. They whose hearts are by the holy Spirit set on driving the spiritual Trade, should take the Cordials which God offereth them. Was it not the sweet Psalmist's Infirmity (Did he not see, Psal. 77.2. that it was so?) to refuse to be comforted? Alas! many of the Excellent of the Earth labour under that weakness; they put the Word of Consolation away from them.

Shall not all that hold converse with God by his Spirit, find their Trading in [Page 11]Grace issuing in the gain of Glory? 1 Pet. 4. Is he not the Spirit of Glory?

The 31st. Position. Spiritual Commerce and Communion between Heaven and Earth (God and fallen Man) is much furthered by the Holy Spirit as a revealing Spirit.

A Touch hath been on this; a little I will enlarge on it.

1. Is it not by the holy Spirit, Eph. 1.17. Vide Bodi­um. ad lo um. that the All-blessed Three in one with whom Communion is held is manifested, and made known so as he is not to the world, or to any save those that are called out of it? Doth he not reveal outwardly, 2 Cor. 3. ult. and inwardly, unto (and in) them, especially in the Gospel-grace, the Di­vine Glory?

2. Is it not by the holy Spirit that the Lord Jesus in his Person, Offices, and Estates, through whose Mediation God comes to Man, and Man goes to God, is declared? Joh. 16.13, 14. See Dr. Owen on this. Doth not the Spirit glorifie Christ, in taking what is his, and shewing it unto those that are his? Is not the Gospel hid (as is He that is held forth in it) to those lost ones into whose Hearts the Spirit shines not? 2 Cor. 4 3, 4.

Is it not the holy Spirit that so makes known the Duties in which, and Graces by which spiritual Communion is main­tained, [Page 12]that Persons are duly exercised in the one, 1 Cor. 12.2, 3. Gal. 5.16, 25. and do truly exercise the other? Can spiritual Duties be done, or spiritual Dispositions be shewed, by any save those whose Eyes the Holy Spirit has anointed?

The first Ʋse of this Position is for Conviction of sin.

1. Doth it not fall on those, who though they give the Word of God an hearing (which (alas!) some will not do,) Isa. 59. ult. are slighters of and not waiters for the holy Spirit, which is put into the same Promise with it, whose Office it is to lead Persons into the knowledge of it, and of managing the spiritual Trade by it: Do they duly value the Spirit of Revelation?

1. Who are not for being clothed with Humility? Psal. 25.9. Job 42.5, 6. Do not such as lye low lye fair for enlightings? And doth not the Light of Life shew Persons matter for Humiliation?

2. Do they value the revealing Spirit, whose Carriage towards him is very untoward, and cross, doing what in them lyes to quench the Sparks that are of his kindling.

1. See Mr. Pol­wheel on 1 Thes. 5. By pouring on the foul Water of sensuality, and Flesh pleasing.

Or, 2. By heaping up the dust of Worldliness, and Earthliness.

Or however, 3. By withholding Fewel, and slighting Ordinances. O that these persons were in Mourning for their sin! and did set themselves under a clear and searching Ministry, and cryed, that the Spirit would open their Understandings? Can any expect he should be a glorifying who have not found him an enlightning Spirit? 2 Thes. 1.8, 9. Shall not they who willingly want inner light be cast into (and kept for ever in) outer darkness?

The second Ʋse serves to quicken all enlightned persons to duty, yea, to di­vers duties, proper for and incumbent on them.

Particularly, 1. To Thankfulness, that when the things that concern the spiritual and eternal Peace are hid from the eyes of many, Mat. 11.25. they are revealed to (and in) them? 1 Cor. 4.7. Who made them to differ? Or, what save Grace mov'd him to it?

1. Hath not their Knowledge clear­ness in it? Are not they of those who seeing so see, as to perceive, John 16.13. and dis­cover the inside beauty and glory of Truths? See Arrow­smith's Armilla.

And so, 2. Hath not their sight sure­ness and satisfy ingness in it? Do they not in some measure arrive at assurance of Understanding having settlement in the Truth? Col. 2.3.

[Page 14]3. Scientia gu­stus. 1 Pet. 2.3. Is not their Knowledge that of Tast and Experience? Have they not Palats that are spiritualized? Do they not know the sweetness of Grace?

A 2d. Duty to which they are quick­ned is waiting for further and fuller Revelations.

1. Have they any more than dawn­ings, 1 Cor. 13.9, 10. if their light be compared with the day of Glory?

2. Will not the beauty of their spi­ritual Trading increase together with their brightness?

A 3d. Duty to which they are exci­ted, is walking as they should do, who would shew they have the Spirit of Revelation, being acquainted with those secrets that are peculiar to such.

1. See Dr. Chey­nell on Gen. 18.19. Humbling secrets. May they know (to the best purpose) what it is to put their Mouths in the dust, to che­rish sorrow, Lam. 3.29. that is after (or accord­ing to) God! May this stream rise so high, [...]. 2 Cor. 7.10. Phil. 3.8, 9. as to carry them out of an un­warrantable confidence in self-righte­ousness! in order thereunto, may they know.

2. Convincing Secrets. May they see sin as by sun-light, which shews how moates abound in the air! Joh. 16.9, &c. Neh. 3.12. May they see that it is an evil thing! May they see (what too few see) the evil that is in an heart of unbelief.

[Page 15]3. Isa. 40. ult. May strengthening secrets be re­vealed to (and in) them! May they know (from experience) what it is to be strengthened with strength in their souls, or inner man! Eph. 3.16. May they run the way of God's Commandments, and not be weary! May they walk, and not faint!

And so, 4. May also comforting se­crets be communicated to them! May the holy Spirit take them down into Christ's banquetting-house! Cant. 2.4. May his banner over them be love! May they have (so as to feel) those strong Conso­lations that are able to hold up their heads, and hearts. in a dying hour! Heb. 6.18.

May they (in seeing) see the great Things of the Gospel!

To wit, 1. That the Lord Jesus is Immanuel. God with us, Isa. 7.14. Joh. 1.14. God manifest­ed in the flesh, or humane Nature. Do not heaven and earth Infinite and Finite meet in him.

2. That sincere Christians, 1 Cor. 6.17. though distinct persons from Christ, are in near union and relation to him: Are they not ingrafted into this Vine? and espoused to this Husband?

3. That in the Justification of a be­lieving sinner, there is a royal exchange: Are not his sins inputed to Christ? 2 Cor. 5.21. Is not Christ's Righteousness (in order [Page 16]to their acquittance and acceptance) imputed to him?

May they withal (as to great Gospel-Duties) well know!

1. [...] Luke 9.24. What it is utterly to deny them­selves, as self stands opposed to the Honour of God, the first Cause, the chief Good, the Highest Soveraign, and the last End: And as it lyes cross to the advantage of men, should any Chri­stian say after Cain, Am I my brothers keeper?

2. Gal. 2.20. What it is to be crucified with Christ, and to have Communion with him in his death, deriving from him as slain, sin-slaying Vertue; so that the death of sins that were as Dalilah's may be real, and gradual, through the actings of Faith.

3. Job 23.4. See Reverend Harrison on this. What it is to pray, and use Pleas in prayer, to beg in Christs name, lean­ing on his Merit, to fill the mouth with Arguments drawn from Power, Good­ness, Promise, and Providence of God.

4. Heb. 11.1. See renowned Baxter on this. What it is by Faith to render as present, things that are future; and evident, things that are not seen: So that Eternals are most look'd at, and look'd at, as great reality.

5. Phil. 4.11, 12 See blessed Burroughes. What it is to know, both how to suffer want, and how to abound, how to be abased, and how to be exalted, [Page 17]how to bear an heavy load quietly, and how to carry a full Cup even.

O that more Persons had knowledge of this Stamp!

The last Use shall be for their cheer­ing under Trouble, who are Spiritual Traders. Shall not their Gains and In­comings answer (yea exceed) all their pains and out-layings?

1. Did not the sweet Psalmist expe­rience what he expressed? That in the performance of Gods Commands, there is great reward? Did not a late great Divine well say, Dr. Tillotson That God's Work carried Meat in its Mouth.

2. Hath eye seen, or ear heard, or can it enter into Mans heart to con­ceive, 1 Cor. 2.9. what vast sums of glory they shall have given into their hands here­after? O the blessedness of the Saints in Heaven!

The 32d. Position. Spiritual Trading, or Communion between God and Man, dependeth no little on the Spirit as Regenerating, or the Spirit of Rege­neration.

I am willing to premise the following Particulars.

1. Dr. Wallis. Though one that is among the first Three, conceiveth, that the Word signifying Regeneration doth as well [Page 18]denote a Christians relation and state in Justification, as his principle in initial Sanctification; I shall (as usually I do) keep the Road, and have an eye and respect to the latter.

And so, 2. It is not doubted, but is by the best I am acquainted with con­cluded, Vid. Voeti­um Disp. p. 2: that the Phrase of Regenera­tion is figurative, and hath an allusion to Mans natural Birth, and generation. As in this, there is natural Life given, so in it there is an infusion of Spiritual Life. 2 Pet. 1.4. 2 Cor. 5.17. With this new Nativity there is a new Nature, stiled Divine, conferred; the regenerate are new Creatures.

3. [...]. Being born again (or from above) is rightly father'd on the Holy Spirit, as proceeding from the Father and the Son, to produce it. The subject of it is an elect sinner; a sinner, else he need­ed it not; an elect one, else he obtains it not. Idem. [...]om. 8.33. They who are brought forth by the hand of God, were first con­ceived in his Heart: Is not Vocation called Election?

4. Far be it from me to limit Divine Prerogative! God can (and doth) com­municate the first grace to unregenerate ones; Jam. 4.8. See Divine Vines on this otherwise none would be rege­nerated. But, as the regenerate are in a capacity to hold converse with God, God who is most free, hath by promise bound himself to converse with them.

And now I fall on proving the present Position.

1. Doth not the change made by Re­generation fit for Spiritual Trading?

(1.) Is there not a renewing in (and of) the Spirit of the Mind? Doth not the Understanding behold the glory of God? Rom. 12.2. and see the way to (and from) Heaven? particularly, that they who come to God do it by and through Him that is God. Ad Deum. Per Deum.

(2.) Doth not the renewing Work reach the memory? Doth not that retain the truth delivered by the Lord, the Star that guides to him, Joh. 14.26. Cant. 1.4. and withal the sweetness, that in duty hath been received from the Lord, a proof, that the soul hath been with him.

(3.) Hath not the Conscience the influence of this Work of the Holy Spirit? See acute Sheffield on this. Doth it not thereby act as a Minister, preaching up Christ, and duties to be done to (and through) him; and preaching down sin, yea, running upon the occasions and appearances of it. Doth it not as a Witness (yea as many witnesses) testifie against what­ever would hinder Spiritual Converse, Mille testes. Acts 24.16. and as a Judge give its Verdict, for, and withal quicken to those services wherein it is held.

(4.) Hath not the Will of regenerate persons a new byass put on, and a new [Page 20]bent put into it? Is it not (as a Wor­thy's phrase was) rightly poysed? Mr. Strong Libera libe­rata. Doth it when set free, freely choose God in Christ, for its Treasure? counting it good to be and draw near to him? And doth it not refuse what might breed estrangement from him?

(5) Are not all the Affections (both closing or liking and guarding and dis­liking) renewed by the Spirit's hand? Are they not in truth, (and in some de­gree) as wings, Col. 3.3. See ro [...]zing Fenner on this. whereby the regene­rate fly away from the tents of wicked­ness, and above the allurements of the world, soaring and mounting up to­wards Heaven, and heavenly Enjoy­ments.

Again. Will not the Lord readily manifest and communicate himself, and his choice favours, to those that are born of the Spirit, and so brought into the state and relation of his dear children? Shall not his upright servants find him the best of Masters? Joh. 14.21. Shall not his sons and daughters be admitted into his spe­cial Presence? Shall not his Spouse be taken into his arm, yea heart, and bosome?

From this Position, I shall draw Two Inferences of Truth.

The former is. Persons in their meer impure Naturals (or state of unrege­neracy) are objects of compassion: Phil. 3.15. O [Page 21]that the bowels of the regenerate did more yearn over them! Is there not a cause, yea very great cause? Are they not in the world, Eph. 2.12. [...]. without God in the world? without communion with him, in communion with whom happiness doth lye? Doth not the Scripture (which miscals no one) call 'em Athiests? Are they not in a present incapacity to enter the Kingdom of Heaven? Joh. 3.2, 5. If we take the word in the highest sense, could they desire to stay in it? Can the unholy be happy?

And so the latter Inference is. There are not a few that bear themselves high on their birth (I mean their natural birth) that have very small reason for it. Are they that are meerly born of blood, or as it is read of bloods, Joh 1.12, 13 [...]. of the best blood, fit in their present state to hold converse with God? Is it not the new second (or supernatural) birth that prepares for such a practice and priviledge? How many in vain wish, they had never been born, who dye, and have not been born again? Have they any right to eat of the Tree of Life? Psal. 9.17. Have not they their portion in the Lake that burns with fire and brimstone?

And now, I proceed, to Rules of duty.

One is. They who want the Regene­rating work of the holy Spirit should by [Page 22]no means (or with no willingness) want breathings after it: O that many did pray and cry, Psal. 51.10. Create in us (O Lord) new hearts! O that so many were not insensible of their sad case! O that they posed themselves after this manner! Have we the characters and signs of Re­generation by and from the Spirit? Who,

1. Never yet bitterly bewailed our first being in the flesh, which hath some being in the spiritual. Rom. 7.24.

Nor, 2. do yet go much with praises to the Author of Regeneration; nor study to give the praises of the life to­gether with those of the lip to him, or to answer an High Birth in an holy Walk. 1 Pet. 2.9.

Can they walk with God, that walk not in the Spirit? or they walk in him, that do not live in him? Gal. 5.16, 25

May they who cannot regenerate themselves, and are not worthy that God should regenerate them, wait on and love the Ministry of the Word, 1 Pet. 1.23. where it is plainly and practically preached, that being the blessed seed, which the regenerating Spirit doth usually use.

Employ they the Son of God, to pray down the Spirit on them.

Plead they, 1. That they are true and great needers of him. Luke 11.13.

[Page 23]2. That the glory of supplying them will redound to him.

Another Rule respecteth those whose hearts the Spirit as a Regenerator hath wrought on. Psal. 149.6. The high praises of God should flow from their hearts, and be in their mouths? Have persons these evi­dences of life?

1. Rom. 7.14. Sensibleness of sin (tho' counted small) as contrary to it.

2. Acts 9.11. Breathing in prayers and desires that are spiritual.

3. 1 Pet. 2.2. [...] Catching at the breasts and desi­ring food and strength spiritual.

Are not they the blessed of the Lord? Is not their dwelling on high? Is not God in Christ their dwelling-place? Psal. 90.1. Is not that communion with him begun which shall by graces hand be per­fected?

The 33d. Position. Through the Holy Spirit as uniting Persons to Christ, the Spiritual Trade (or Communion between God and Man) is promoted.

That it is one of the Offices of the holy Spirit to cause an union betwixt Christ and those who are made sincere Christians, is a great Truth, on which many years ago I more than touched.

1. 1 Cor. 6.1 [...]. [...]. Is not he that is joyned (truly and closely glued) to the Lord in this [Page 24]sense One Spirit, Davenantius & Polus ad locum. or one spiritually one with him, through and by the Opera­tion of the holy Spirit?

2. Do not Divines who write of the union of persons to Christ, Col. 2.19. and of the two bands thereof, write of the Spirit as being the principal band, 2 Cor. 4.13. See Nortons Orthod. E­vang. Heb. 12.2. the band on his part?

And, 3. Is not the holy Spirit the Spirit of Faith, the Author as well as the Finisher of that Faith, that is the other band?

That the Spirit considered under this notion surthereth Trading with and in­to Heaven, is evidently evident.

1. Is not Union to Christ the foun­dation of Communion with Christ? 1 Joh. 5.12. Have any Life spiritual that have not the Son? Have not all that have the Son such Life? Doth not receiving further grace from Christ flow from receiving Christ?

And, [...] John 1.3. 2. Is it not through Christ the Son, that persons have communion with the Father? Is it not on their being and abiding on him, that the way between Heaven and Earth is kept open?

1. Have any save those that are in Christ (by way of union) the dews of Heaven lying on their fleece? When the Lord blesseth persons with spiritual blessings in heavenly places (or things, Eph 1.3. [...].) Is it not in Christ?

[Page 25]2. [...]. Can any save those that have union to Christ perform duties in a due (that is spiritual and so acceptable) manner? Doth not Christ say to his peculiar dis­ciples, Without or separate from me ye can do nothing? (that is, nothing aright. Augustine.) Doth not one called a Father thus gloss thereon, He saith not no great thing, but nothing?

The 1st Inference is. They are sure­ly less worthy of the Christian Name (how elegant soever their Tongues or Pens were) who have spoken (or writ­ten) in a drolling way, Dr. Parker. Dr. Sh. as of persons having the Spirit, so of their being any way (save politically) united to Christ? Are they not well sent to School to an eminent Doctour? Dr. Patrick. Can they be count­ed Friends of (or well-wishers to) Spiritual Trading? May he that sur­vives well weigh, as well as view, what England's late great Divine wrote to him! Mr. R. B.

The 2d. Inf. That persons may hold Communion with the Lord, and Trade with (and into) Heaven, they should long to know (if they have not known) and that, experimentally, what it is for the Holy Spirit to perform this Office for and in them. Should they not be loth not to be as Members uni­ted to the All-blessed Head?

[Page 26]1. Be they willing he should take his own way and method to work and cause this Union? Joh. 16.8, 9. Will he not prepare the House he possesseth and furnish­eth. Jude ult. Is not he (as are the Father and the Son one in Essence with him) All-wise, yea, the only wise God? If he make use of his Word that is a sharp sword, yea, of that part of it the Law, in order to the convincing persons of sin, and self-emptiness, and so of cutting them off from the old ill Stock, Adam, as corrupted, should not they be com­plyant?

2. Be they afraid, lest they should mistake in taking up with a shew and pretence (how specious soever) of this Union without the reality of it? Gal. 6.6. God will not be mocked: Should not Men be unwilling to be deceived in a matter of so great moment? What are notions of Christ? What are common (though to others useful) gifts from Christ, if compared with union to him? I add, What is that union that is by way of adhaerence or appendance to him (such as is that of a branch tyed to a Vine) unto that of inhaerence and implanta­tion, Joh. 15.2, 5. as is that of a branch this is and abides in the Vine.

3. May they pray to the Spirit, and to the Father for the Spirit, and in their praying employ the Son as Mediatour, Joh. 14.16. that this Work may be wrought in and [Page 27]for them! joyning unto Prayer, Pleas of this sort:

1. Blessed Lord! Those have been joyned unto Christ by grace, that were by nature as distant and disunited from him as we can possibly be. Isa. 59.1.

2. Is not thy power for uniting us to him as great as ever? Is not thy wil­lingness in the case sufficiently declared? Art thou not in and by the Ministry of the Word, moving on and striving with us? Art thou not in some measure in­clining us to beg this great boon, and to be earnest that thou wouldest grant it?

3. Blessed Lord! If thou wilt vouch­safe in this particular to hear and an­swer us, will not much glory redound to thee as well as much benefit accrue to us? For thy Names sake, By thy Spirit cause this Union. Sinful (and there­fore sad) is their state, who willingly resting on this side Union to Christ cannot Trade into Heaven, nor lay a rightful claim to the Joys thereof, but lye in the mouth of eternal Condem­nation. Mark 16.15, 16.

The last Inference. They who have real special spiritual Union to Christ as they are to ascribe it to all the Persons in the Godhead, and particularly (and more immediately) to the Holy Spirit, the third in order of the Persons, they are [Page 28]to be much in the high and noble Work of Praise. Eph. 1.3.

1. Do not their hearts lye open to Heaven? and doth not Heaven stand open to them? O the sweetness and preciousness of this Entercourse [...] which (alas!) Millions are utter strangers!

2. Ps. 138. ult. Will not the Lord perfect that which concerneth them? Doth not hi [...] mercy endure for ever? Did not purely free mercy move him to lay the first stone? and shall not the last be brough [...] forth with shouting, crying, Mercy! Mercy!

3. Are not they by being in (and united to) Christ, out of the reach and gun-shot of divine wrath? How many corrections soever they may meet with, Is there any so much as one Condem­nation upon or before them? [...]. Rom. 8.1.

4. Col. 1.27. Is not Christ in them the hope of glory? Is he not the ground o [...] which they may groundedly expect the possession of it? Shall not that Com­munion that is spiritual, issue (and end) end in that which is (and will be) eternal?

The 34th. Position. Trading with (or into) Heaven, or Communion be­tween God and fallen Man, is much furthered by the Indwelling Spirit, or the Spirit, as dwelling in persons.

The Doctrine of the Inhabitation of the Holy Spirit being high, and being misunderstood, some hints shall here be given concerning it.

And 1st. See worthy Mr. Barret on the Cove­nants. They (as I and my betters judge) fall too low, whose opinion is, that the Spirit's indwelling in the faithful implyeth no more than his be­ing essentially with them. Who is there with whom he is not? In this sense, Psal. 139.7, &c. Whither can men go (or flee) from this presence?

2. Undoubtedly, they rise too high, who assert such an indwelling of the Holy Spirit in persons, that they be­come one person, or one personally with him.

1. One that excell'd has observed, See the excel­lent Tuckney on 2 Pet. 1.4. that this Tenent draws after it, the affirming, that there is an Incarnation of the Third Person in the Trinity, as well as of the Second; and a dwelling of the Fulness of the Godhead in the Members of Christ, as well as in him, their Head.

2. Acute Hol­linworth. Another Worthy expressed his dissatisfaction with that assertion, in this manner; Whereas, the Holy Spirit is both indivisible and omnipresent, this repre­senteth him as divided, and limited; as if he was personally here and there in Peter and Paul, and other Saints, and not in intermediate places.

[Page 30]3. Poor I am well satisfied, and judg [...] it safe to keep the Excellent of th [...] Earth company, who hold, and hol [...] forth, that the Communion of th [...] Holy Ghost as well as the Grace [...] Christ, 2 Cor. 13. ult. and Love of God the Father is with gracious persons; and that in sound sense, the Spirit is together wit [...] his gifts given to them. See Dr. Ja­comb on Rom. 8. And Baxteri Methodum. And Pool a­gainst Biddle Rom. 8.9, 10 & 5.5, 6. & 8.16, 26. Do not d [...] vers Texts attest, that he is peculiar [...] related to and doth peculiarly opera [...] in them? Is it not he himself that wor [...] eth and preserveth grace in them? tha [...] witnesseth to and with their Spirits [...] that helpeth their infirmities? tha [...] strengtheneth, quickeneth, and sealeth them?

And now (at length) I offer at pro­ving the Position.

1. Doth not the Holy Spirit as dwel­ling with (and in) the sanctified, excit [...] to, direct in, and enable for the duties in which the Spiritual Trade is driven [...]

2. Doth not the holy Spirit furnish and supply the sanctified with those soul-solacing (or at least soul-support­ing) comforts wherewith the perfor­mance of those duties is rewarded, and so encouraged? Gal. 5.22. Is not Joy reckoned among the Fruits of the Spirit? and i [...] not this Joy of the Lord the souls strength? Neh. 8.10. Is it not as oyl on the wheel that furthereth its motion?

And now, I 1st. infer. That the condescension of the holy Spirit (and consequently of the Father and Son from whom he proceedeth) is well worth wondering at. Will God indeed dwell on Earth, 2 Chron. 6. will he that thinks it no rob­bery to be equal with the other Persons in the Godhead dwell in the hearts of those who dwell on earth? Can we re­frain crying? O admirable? Doth not this his dwelling imply?

1. A Presence that hath much of in­wardness. May not that Phrase of one be here applied? Intimior in­timo nostro. 1 Cor. 6.17. He is nearer to the faithful than they are to themselves? Is he not more to their souls, than their souls are to their bodies?

2. A Presence, in which there is per­manence and continuance. Pulsat alio­rum corda. Dr. Sibbs. John 14.16, 21. Doth not this blessed Lord who knocks at the doors of others hearts, come into and inhabit theirs? Are they not as his Temples? Doth not he who only mo­veth others (as he did Sampson) at times, abide with them for ever?

3. A Presence, that hath much of familiarity: Are not persons familiar and open-hearted in their dwellings? Do they not count their houses their castles, where they may safely commu­nicate their secrets? Doth not the holy Spirit open much of his mind and love to those that are an habitation to God John 14 21. [Page 32]through him? Doth he not manifest himself to them as he doth not manifest himself to the World?

2. A 2d. Inference is. They who be­lieve the Position I am on, and Head, the hints given concerning it, cannot call in question this great fundamental Truth, 1 Cor. 3.16. that the Spirit of God is very God. Doth not his being (as essenti­ally so) graciously present with all the sanctified, yea, as to peculiar operati­ons in them all, in all parts, and places, of the world, sufficiently prove, that he is immense, infinite, and unbound­ed? Is any Being so, save he that is the Being?

A 3d. Inference. They cannot in their present state hold Communion with God or have their converse and conver­sation in Heaven, who willingly want the Indwelling Spirit or the Spirit as standing in a peculiar relation to them, Jude 19. and having a special interest and propri­ety in them; as persons have in their dwellings and possessions: Are not these persons, Multitudes, Multitudes?

1. Doth the Pure Spirit dwell in those impure ones who walk after the flesh? Rom. 8.1. Gal. 5.16, 17 not abstaining from (but de­lighting in) those fleshly lusts of drun­kenness, filthiness, and idleness; will he endure to be so opposed and affron­ted, where his abode is?

[Page 33]2. 1 Cor. 2.12. Doth the Spirit of God dwell where the Spirit of the World doth animate, act, and rule? Are they his habitations, that are its drudges and slaves? rooting in the earth, Ezek. 33.31. even on the day, and in the duties and ordi­nances that are sacred?

3. Doth the Spirit of God dwell where Satan the worst of Spirits keeps the house? And doth he not so, Joh. 8.44. Arrowsmith Tact. Sac. p. in those who look as like him as men and wo­men can do? being

1. Filled with wrath, envy, and malice.

2. Addicted to lying, and false ac­cusing.

3. Employed (or at least rejoycing) in persecuting.

O that persons saw, and felt, that whilst they are in their natural state, they are void of the Spirit, Rom. 8.9. and so without Christ! O that they sorrowed for their own danger, and God's dis­honour! and were afraid of dying, yea, of living in this condition! and cryed, and got others to cry, that the holy Spirit may be given to and dwell in them!

The last Inference. God's peculiar ones are priviledged ones. O happy happy they if they know their Privi­ledge! They are Heavenly Traders; and shall not let the Trade fall.

[Page 34]1. Gal. 5.22. Will not the Indwelling be an In-working Spirit?

2. Shall they not by him be brought from Trading into to live in Heaven?

May not they say, aa the sweet Dropper wrote, Dr. Sibbs. Motum sen­timus; me­dum nesci mus. Eph. 4.30. We feel his Motion, though we know not the manner of his Presence.

May they daily demean themselves tenderly towards him! and highly bless God the Father. and the Son, for him!

The 35th. Position. The Holy Spirit as a guiding (and leading) Spirit doth much promote the Heavenly Trade, or Communion between God and Man.

2. Doth he not guide unto Truth; the Truth he hath given out? Doth he not also lead into Truth, and shew persons the inside and excellency of Truth? John 16.13. See Reverend Case on this. even as persons that are within a room that's adorned, see the Orna­ments of it? Doth not the Lord herein at once communicate his will and love to persons? And are they not hereby brought to exert and exercise Grace on and towards God.

2. Doth not the holy Spirit lead unto duty, and to God in it? And is it not in the due exercise of duty that [Page 35]persons draw near to God, Jun. 4.8. and ha [...]e God drawing near to them? Can either be expected, where duties are wilfully omitted and neglected?

From this Position, I shall first lay down Inferences of Truth.

The former of them is. Persons naturally (or in their meer naturals) are benighted, or in the dark, as to holding converse and communion with God. Are they not said to be darkness, Eph. 5.8. darkness it self, or in the abstract, A Domino. Vide Poium ad lo [...]m. till they become light in the Lord? or by (and from) the Spirit of the Lord? Are they not alienated from and stran­gers to the Life of God, that Life, which the upright have from and lead with God, Eph. 4.18. through the ignorance that is in them? O that they saw their want of sight, and their loss thereby!

The latter is. The sons and daugh­ters of God are primely priviledged. Rom. 8.14. See Dr. Ja­comb on this. Are not they led and conducted by the Spirit of God? As he is the Spirit of Glory, filling those with glory that have full Communion with him in Heaven, so he is the Spirit of Grace, fitting those that are hi [...] [...]or such Com­munion with him on Ea [...], as they are capable of. How happy O fortu­nati, &c. are they [Page 36]if they understand their state, and know the things given them of God.

And now, I am to present Rules of Duty: The 1st. whereof is,

It is the near concern of all who will give this poor Paper a reading, to put it on a fair issue (or tryal) whether they have known (by experience) what the guidance and conduct of the holy Spirit is. O that many did not vainly trust, without serious trying! I take the boldness to ask them (at least to put them on posing themselves with) these Questions:

1. Eph. 4.18. Joh. 3.19. Have they seen (to their sorrow) that once they were not in this good Circumstance? Are not Adam's Chil­dren born blind, as to Spirituals? And are they not averse to divine guidance?

2. Do they highly value the Mercy of God the Father, and the Merit of the Son, Eph. 5.8. to both which they are in­debted, that are led by the Spirit?

3. Are they under a daily fear, lest they should provoke, Eph. 4.30. vex, displease, and distast this blessed Guide, and cause him to be strange to them?

[Page 37]4. 1 Joh. 5.1. See Dr. Ro­berts Believ. Evid. Do they truly love those who evidence that they are under the Spirits guidance, though as to some opinions they are dissenters from them?

5. Joh. 16.13. Are they for keeping close to the Scripture of Truth, in and according to which the Spirit of Truth doth lead and guide persons?

6. Is it their resolution (through Heavens help) that they will be much on their knees, and when on them, Luke 11.13. beg the Spirits guidance.

O that I was assured that all that read this would lay these Marks and their Hearts together! 2 Cor. 13.5.

The 2d. Rule is. None should bless themselves in their Hearts and state, till they can witness and prove that the holy Spirit is their guide and leader.

Motives are, 1. Is not the path of Life, and way of Trading spiritually, hidden from all save such as he is the Guide of? Isa. 35.8.

For, 2. Is it not a low, and yet high way? lying as in humility, so in hea­venly-mindedness?

[Page 38]2. Is it not the way of such as are wise for themselves, and yet are much for self-denial?

Is it not by a late worthy well said, Dr. Collings in his Lessons That it lyes cross the Fields of Nature, down the Narrow Lane of Mortifi­cation, and up the Mount of Holi­ness?

The 2d. Motive is. Shall any be re­ceived into Heaven who slight the Spi­rits Conduct? Psal. 73.24. Shall they be happy above, who Trade not thither whilest they are here below?

3dly. Rom. 8.1. 1 Cor. 2.13. Eph. 2.2. If persons be not guided by this good Spirit, will they not be led by at ill one? if not many ill ones, or by the Flesh, or the World?

The last Rule is. They who drive the Heavenly Trade, and have the Spirits guidance, should humbly glory in this high Favour shewed them.

1. Is not this guide the most able, and knowing? yea, All-knowing?

2. Nec fallcre nec falli po­test. Is he not of all Guides the most true and faithful? Will he either mis­lead or mistake?

[Page 39]3. Is he not the most tender and compassionate Guide? Doth he not pity such as are apt to go astray?

4. Heb. 5.2. Psal. 48. ult. Will he not be a Guide unto death? Will he desert his?

5. Will not his Guidings be attended with Efficacy?

1. Hos. 11.3, 4. Will he not so guide as a Mother doth a Child who hlods it by the hand, and streng thens it?

2. Rom. 6.14. Will he not preserve from a course of sin; so that no sin shall have full dominion?

3. 1 Cor. 10.13 Will he not support under sore sufferings; so that they are kept from sinking, that are sighing?

4. Will he not (at last) Land people in the Place and State, where Bliss and Blessedness shall have no