Act 7 53. that it was ordained by Angels c. Gal. 3. 19. There are multitudes of examples of this kind in Scripture which I shall forbear to mention only Rev. 1. 1. to inform what to do in distress as in the case of Hagar when she fled from her Mistress Gen. 16. 9. 2. To comfort them in case of trouble 2 What is their work at after Deaâ—h and temptation as in the case of Christ before his suffering in his agony Luke 22. 43 44. in dangers and difficulties as in the case of Paul Act. 27. 23 24. 2. What is the Office and Work of the good Angels at and after Death 1. They wait to convey their Spirits when separated from their Bodies to the place prepared for them till the uniting of Soul and Body again Luke 16. 22. which is not into the highest Heaven the most high and holy place the glorious and eternal Habitation of God the holy of holies where Christ our high Priest only is entred there to appear in the presence of God for us but into Paradise Luke 23. 43. or the third Heaven which is all one as is explained by the Apostle 2 Corinth 12. 2 4. 2. They shall come with Christ at the day of Judgment to gather all the faithful to him Matth. 24. 31. And separate the wicked from among them Matth. 13. 49. Quest Have the Saints every one a particular Quest Angel attending upon them as some are of opinion Answ Very probably it is so yet Answ all the Angels are for the Service of the Saints and they may have more than one if need require Heb. 1. 14. Are they not all Ministring Spirits sent forth to minister for them who shall be Heirs of Salvation and Christ saith Matth. 26. 53. Thinkest thou that I cannot pray unto my Father and he shall presently give me more than twelve legions of Angels See 2 King 6. 16 17. and whereas the Prophet saith Psal 34. 7. The Angel of the Lord encampeth round about them that fear him and delivereth them I understand it to be intended of the general care of the Arch or Chief Angel over the Church in general who have all the heavenly Host for that Service and is called Dan. 10. 21. Michael your Prince And probably it was the same Luke 2. 9 10. 11. that brought the tidings to the Shepherds of the Birth of our Saviour and ver 13. and suddainly there was with the Angel a multitude of the heavenly Host praising God c. so that the Saints have not only one Angel but the whole heavenly Host for Service as need and occasion requireth who are intelligible spirits swift in motion great in strength and ready in mind to do the Will and Pleasure of the Lord in this or any other matter Psal 103. 20 21. CHAP. VI. Of the Devil and evil Angels IN this I understand that when the Devil A Chief or Prince of Devils is spoken of in the Singular Number it intends him as the Chief for it is evident that there is an Order among the Devils a Chief or Prince of Devils at whose service all the rest are this Prince of Devils hath many Titles given him in Scripture His Titles Names given in Scripture is to discover his Nature 1. Beelzebub the Prince of Devils as is supposed from Baalzebub the God of Ekron 2 King 1 2 6. 2. The Old Serpent Rev. 12. 9. so called for age in Wickedness and Subtlety to deceive He it was that deceived our first Parents Gen. 3. 1. 2 Cor. 11. 3. and the Apostle saith 2 Cor. 2. 11. We are not ignorant of his Devices 3. The Devil Mat. 4. 1. 1 Tim. 3. 6. which signifieth a malicious Slanderer and false Accuser a Calumniator 2 Tim. 2 3. Tit. 2. 3. 4. Satan 1 Chron. 21. 1. Job 1. 6 7 8 9. Zech. 3. 1. an Adversary or Enemy sometimes ignorantly so was Peter to Christ Matth. 16. 23. Mark 8. 33. 2. maliciously and intentionally so is Satan Mat. 4. 10. 5. The Dragon and a roaring Lion Rev. 12. 9. 1 Pet. 5. 8. so called for his fierceness and cruelty to mankind wicked and cruel men are so called Isa 27. 1. Ezâ—k 29. 3. 6. The Prince of this World Joh. 12. 31. and the God of this World 2 Cor. 4. 4. which signifieth his ruling Power in and over the people of this World the Spirit that now worketh in the Children of Disobedience Eph. 2. 2. 7. The Prince of the Power of the Air Eph. 2. 2. which noteth the great Power of Satan in the airy Firmament as also his place of passage to and fro and under this single Title in various Expressions or Names relating to the Prince or Chief is the fulness of his Nature and Work discovered and likewise the whole number is sometimes included Mark 5. 9. My Name is Legion for we are many and they are all of the same Name and Nature 2. Of evil Angels or Devils in general 2 Of evil Angels or Devils in general 1 Their Creation I shall note 1. Their Creation and that as I said before was good for God made all good Angels of Light that is clear for they kept not their first estate and abode not in the truth Joh. 8. 44. which argueth that they were in the truth but abode not therein 2. Of their Fall and that was by Sin 2 Of their Faâ— that it was for sin what Law God gave them is not expressed but doubtless it was the Law of Humility and Obedience to be content in their station and to be obedient to their Maker but they brake it and fell from that estate by sin and sin must be a transgression of some Law that it was for sin that they were cast down and became Devils is clear from Scripture 2 Pet. 2. 4. For God spared not the Angels that sinned but cast them down to Hell c. Job 4. 18. he charged his Angels with folly that is sin for sin is the greatest folly and so they fell from God into the greatest enmity and hatred against him 3. What the sin of the Angels was by 3 What was the Sâ—n of the Angels 〈◊〉 fell which they fell as for this various apprehensions there are concerning it with the confutation of any I shall not meddle but state the truth from the Scripture and that describes it especially in three things the first is Pride and this appears from two Scripture-Grounds the first is 1 Tim. 3. 6. amongst the Qualifications of a Bishop this must be one Not a Novice lest being lifted up with Pride he fall into the condemnation of the Devil from whence I would observe these four probable things 1. That Pride was the cause of the Devils Fall and Condemnation or that by which he became a Devil 2. That very probably the fallen Angels stood but a little while they fell in the young estate of their Creation while Novices
all which it appears and likewise from Experience that true Repentance is always accompanied with godly Sorrow and that not only in the Souls first Return from sin to God but the Saints in all their Relapses and Returns it 's accompanied with godly Sorrow 3. Concomitant and Companion of true 3. Holy Resolution Repentance is Holy Resolution in the strength of Grace 1. To Sin no more to be Drunk to be 1. To sin no more Prophane and Graceless no more Hos 14 8. Ephraim shall say what have I to do any more with Idols Isa 30. 22. Thou shalt cast them away as a Menstruous Cloth thou shalt say unto it get you hence O! sin in the eyes of true Repenting Souls is a Monstrous thing and they resolve against it they say to it get you hence get you hence Pride and get you hence Covetuousness c. Job 40. 5. Once have I Spoken but I will not Answer yea twice but I will procced no further 2. Holy Resolution for time to come in 2. To cleave to and serve the Lord. the strength of the Grace that is in Christ Jesus to keep close with God and to be a Faithful Follower of him in 〈◊〉 his Ways and to be obedient to him in all â—â—s Will according to the Exhortation to New Converts Acts 11. 23. They exhorted them all that with purpose of Heart they would cleave to the Lord. This was the Holy Resolution of Joshua Ch. 24. 15. But as for me and my House we will serve the Lord. And the Prophet Psal 119. 115. Depart from me ye Evil Doers for I will keep the Commandments of my God This Holy Resolution brought into Practice God owns abundantly Isa 26. 7 8. 1 Cor. 15. 58. 4. Companion of Repentance is Watchfulness 4. Companion of Repentance is Watchfulness and Care for Future to come against sin and to the performance of Duty without which the highest Resolutions prove Abortive and comes to nothing without this Watchfulness against sin and the occasions thereof persons are easily ensnared therewith to be Watchful of Satan and all his Wilds and Devices who Watches to catch Souls with his Baits to be Watchful of Men and all the Occasions they meet with in the World to draw them to Evil to be Watchful of themselves and their own Deceitful Hearts that they be not enticed and ensnared O the Carefulness of the gracious Soul in this matter and the Pains he taketh with his own Heart to keep it in subjection to the Lord that it miscarry not in any matter either of Omission or of Commâ—ssion by any Temptations but where the Repentance is not right but feigned there is no Care or Watchfulness or very little and slender Care or Fear of sin very little Care and Conscience to keep close with God in Duty Very little Watchfulness unto Prayer to times of Prayer and to keep the Heart to God in Prayer but the wise Mans Eyes are in his Head and his Heart is instructed in Wisdom he knoweth that to depart from Evil that is Vnderstanding Job 22. 28. And therefore according to the frequent Exhortations in the Scriptures is Watchfull and Circumspect very careful of Occasions and Temptations Avoiding all Appearance of Evil and Companions that may ensnare therewith see 1 Cor. 16. 13. Eph. 5. 7 11 12 15 16 17. 1 Thes 5 22 6. Repentance is a continued Work in all 6. Repentance is a continual work the Parts thereof or with all it's Concomitants it 's never over or ended while in this World in this Imperfect and Sinning state 1. It 's necessary in the first Work of Closing with God and the first visible Work is a turning to the Lord a change of Estate a change in Spirit in Principles in Conversation without which there is no Salvation as hath been before shewed 2 Cor. 5 17. If any man be in Christ he is an New Creature Old things are past away behold all things are become New 2. It 's the daily Work of Christians in as 2. It is the constant Work of Christians much as the sinful Nature continues by reason of which there are many Vanities and Evils that occasions Need of daily Repentings and through Temptations sometimes especially with some grosse Miscarriages which must be repented of The Truth hereof the former Examples of Saints in Scripture doth witness as Job David Peter c. with many others Repenting Mourning and Abhorring themselves as likewise the present Experience of some in this matter so that its the daily Work of Christians to be daily renewing their Repentance and to be turning more and more to the Lord and this Work must go on till we come to Perfection The Life of Saints is a Life of Watching Warring Repenting Mourning Praying Believing and Obeying till they come to Glory every New sin must be repented of and the Body of Death must be Mourned under and the Pardon of Purging of not only known but unknown sins must be prayed for Psal 19. 12. Who can understand his Errours cleans thou me from secret Faults A Loose Vain Carnal Careless Sluggish Negligent frame of Spirit and Conversation do wonderfully unbecome true Christians and do rather demonstrate such Persons in whom it is to have a Name to be Alive and yet are Dead Dead while they are Alive They are the Humble Holy Repenting Believing Obeying Souls that are in the way of Life Mat. 5. 3. to 8. Psal 50. 23. Phil 3 20 21. Therefore 1. Wonderfully is the World 1. Vse cheated with the Name of Christians and Church without Repentance who talk of Christianity Church Worship Ordinances Remission of Sins Glory and all without Repentance which is impossible a horrible Thing is committed in the World upon this account not only to pretend to Christianity without Repentance but hates abhors and persecute those that do repent and come to the Lord surely such are far from the Truth of Christianity 2. Greatly likewise are they mistaken 2. Vse who think that Repentance is no Evangelical Work but Legal or that it is but once to be performed it 's not only contrary to the Scripture and Experience of Saints but tends much to Carnalness and fleshly Liberty or it must be found in Persons who think themselves perfect and without sin and so need no Repentance An Argument of gross Ignorance not knowing themselves and from thence pride of Heart being puffed up with their own Deceivings 3. Therefore let gracious Souls be exhorted 3. Vses to be daily Repenting and Turning to the Lord there being daily Cause thereof and need to be Exercised therein as there is of Faith for Faith as to Interest cannot be kept alive but by Repentance therefore as they sin daily it behoves them to Repent daily and to be daily turning to the Lord. Object Repentance and Faith and every Object New Covenant Virtue is the Gift and Work of God and comes under the absolute Promise
Righteousness and Holiness accounted so of God and he would have his people to know it for their comfort 2. Of the Inherent or Imparted Sanctification by it I intend the Sanctification wrought in us by the Spirit of Christ in and by the Word of the Gospel for that is the way of the Spirits working Sanctification and from hence it is that Sanctification is sometimes attributed to the Spirit 1 Pet. 1. 2. 2 Thes 2. 13. And sometimes to the Word Joh. 15. 3. and 17. 17. Thereby to let us to know that the Word effects it not without the Spirit nor the Spirit without the Word And this Sanctification is likewise to be Imparted Sanctification is of two parts considered and understood under a twofold consideration 1. As within us 2. As wrought and brought forth and made manifest and that is it I join Sanctification and Works together for all the Works of the Gospel are the external parts of Sanctification The first of these is Holiness of Mind 1. Holiness of mind and Spirit The second is Holiness of Conversation universal Obedience to the Law of Christ See both these together Ps 45. 13. The Kings daughter is all glorious within her cloathing is of wrought Gold But 1. This Sanctification as it is in the Saints it is an holy disposition wrought in them by the Spirit through the Word of the Gospel which is called in Scripture sometimes the law of God written in the heart Heb. 8. 10. in which is both Faith Love and Holiness Sometimes it s called the new man which is created after God in righteousness and true holiness Eph. 4. 24. Renewed in knowledg after the image of him that created him Col. 3. 10. It is after God i. e. after his image and likeness after God that is an holy disposition and desire to be more like the Lord in holiness 1 Joh. 3. 3. After a conformity to his will in every thing both within and without desires and endeavours daily the mortification of sin and to increase in the newness of the spirit of holiness such a soul is minding the things of the Spirit Rom. 8. 5. And with the mind do serve the law of God Rom. 7. 25. Would be more like Christ whiles here in this mortal state 1 Jâ—h 3. 3. The mind and affections are set on things that are above Col. 3. 1. And grows in the sense of the sinful nature and body of death which so much hinders their perfection in holiness Rom. 7. 24. And is waiting for the Adoption to wit the Redemption of the body Rom. 8. 23. And where this inward holiness and holy disposition of heart is there is not only an holy desire of conformity to the Lord and of appearing more in the image of Christ but such souls do sanctifie the Lord in their hearts 1 Pet. 3. 15. That is have holy and reverend thoughts of him according to his name and nature Psal 111. 9. They sanctifie him in all his Ordinances for their spiritual building up in the Faith Ps 119. 18. 129. In all his waies and in all his works Ps 145. 17. Yea in his afflicting correcting dispensations that are cross to the flesh and unpleasing to nature yet the sanctified heart doth sanctifie God therein and give him the glory and justifie him in what he doth in this matter Joh 1. 21. Ps 119. 65 75. 2. This sanctification is to be considered 2. Of Conversation as it is brought or wrought forth and made manifest so that although it 's a truth that all external holiness in appearance not flowing from this inward principle of holiness and life will end in obscurity yet it is as certain that where-ever this Principle and life of Grace is it brings forth the fruit of holiness Rom. 6. 22. And this in Scripture is called holiness of conversation 1 Pet. 1. 15 16. And includes all the good duties and works of the Gospel This holiness in conversation or good This is of two parts 1. Such as concern religious worship and holy works of Saints consisteth of two parts 1. Such as relates to our walking with and living to God in all religious service and obedience in matters of worship these are works that God requires of his people and must necessarily come under that of sanctification and holiness for the institutions of our Lord and Law-giver are holy they are a part of his holy Will left recorded in the holy Scripture and it is a part of our Sanctification to sanctifie the Lord in our obedience to him therein Luke 1. 6. It is said of Zacharias and Elizabeth his Wife that they were both righteous before God walking in all the commandments and ordinances of God blamâ—lesly that is holily and ver 74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the daies of our life Rom. 12. 1 Pet. 2. 5 9. All which Scriptures do present us with the Saints holy service of God in matters of Worship And this part of the Christians holiness must alwaies answer the Law and Will of the Law-giver for God will have his Ordinances and Institutions to be observed by his people because therein his Worship and his Honour is concerned There are four things too common among men that God and Christ will not pass over without rebuke in the end The first is neglect when persons out of sluggishness and unzealous frames of Spirit do neglect the service and worship of God according to his own appointments making it a matter of indifferency seeing as they suppose they may be saved without any such observances and so do not undervalue the wisdom and will of God which is an high degree of iniquity and sin against him in omitting and neglecting their duty in his service and worship But let such know that look how far short they come in their obedience to Jesus Christ in matters of worship so far they come short in holiness every breach made in this matter makes a breach upon sanctification and holiness It 's true all come short in this matter in some measure in matter or manner or both but when persons do willingly fail in the matter of Worship that is the great sin to be willingly ignorant or willingly disobedient will not may not go unpunished The second is when persons change the ordinances of Christ and things of instituted Worship or mix their own inventions therewith this will he not bear with though he suffer it long yet it must be accounted for in the end When the Lord ordains and commands one thing and we resolve to do another it 's an high act of disobedience and transgression of his Law the danger thereof see Isa 24. 4 5 6. Acts 3. 22 23. 3. When persons undervalue the holy Ordinances of Christ counting them small things matter of circumstance scarce worthy to be taken notice of as if there were
9. 24. Let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exerciseth loving kindness judgmeâ—â— and righteousness in the earth c. To know that he is the Lord gracious and merciful c. As he hath opened and made known himself in Jesus Christ crucified in whom he was and is well pleased and satisfied and 〈◊〉 his sake pardoning justifying and saving all that come unto God by him In a word He that cometh to God must believe and know that God is as he hath made known himself to be in the Gospel and that he is a rewarder of them that diligently seek him Knowledg differs little from Faith and sometimes it 's all one when thâ— soul is so inlightned into the knowledg of God and Christ and Truth as to believe Joh. 6. 69. We believe and are sure Greek know that thou art the Christ the Son of the Living God 1 Joh. 5. 20. And we know that the Son of God is come c. And Job I know that my Redeemer liveth c. By all which it appears that knowledg which is saving differs but little from Faith and includes Faith Now in as much as knowledg or illumination Difference between saving knowledg and that which is not is common to all where the true light shines i. e. to hypocrites and formalists as well as sincere Christians as Heb. 6. 4. 6. 10. 32. 2. 2 Pet. 2. 20 21. Rom. 2. 17 18. 21 22. 1 Cor. 8. 1 2. I shall therefore rather apply my self to speak something to shew the difference between the saving knowledg of God and Christ in the new covenant of his Grace and that which men may have and yet be short of Grace and Life referring the Reader to Chap. 1. for the distinct knowledg of God The first difference is the saving knowledg 1. It is a soul-humbling knowledg of God and Christ is a soul-humbling self-abasing knowledg and that in the first work of Conversion the very entrance of saving knowledg gives the soul such a sight and apprehension of God and of Christ and of himself and sin that it throws down and lays low the soul and makes him cry out as those Acts 2. 37. Being pricked at the heart with the light of truth they understood and believed what they did not before both concerning Christ and themselves They cried out men and brethren what shall we do How wonderfully was the case changed they who but a little before cried out Crucifie him Crucifie him now are pricked at the heart for it and cry another cry Men and brethren what shall we do Sutable to this is that Psalm 119. 130. The entrance of thy Word giveth light it giveth understanding to the simple The very entrance of the Word of Life into the heart giveth this light the soul comes thereby to know something of God of his Holiness of his Justice and Goodness and something of himself of his own badness unholiness sinfulness and need of mercy and this amaseth and abaseth the soul and if the work be right this soul-abasing is not only in the sight and sense of some one particular sin or particular sins but it gives a sight of the body of death that is of the sinful nature that there is nothing but sin a sinful state the thoughts and imaginations the words and works yea that the best works as done by us are menstruous and filthy A soul never rightly knows himself till he thus know himself and the want of this is the cause of so many abortives in Religion that comes to nothing Persons may meet with some convictions of and conversion from some particular sin or sins but never see themselves utterly lost and undone and filthy all over and such conversions ordinarily first or last comes to nothing not but that the beginning work oft-times may arise from conviction of some capital iniquity as those Acts 2. 37. But if saving it leaves not till it discover the body of death this is the effect of saving knowledg or if it meet with and steal in by degrees on those that have lived under good education and use of means that it makes not so great a noise at first This must be effected first or last the knowledg of God in Christ Jesus in the way of the Gospel and of themselves to know themselves to be indeed wretched and miserable without which they never rightly imbrace Christ and the Grace and Mercy of the new Covenant And this self-humbling self-abasing and self and sin-abhorring frame is not only a work for a day i. e. at first conviction but where the true light shineth it abideth and gracious growing Christians the longer they live and the higher they grow in Gospel light the more they know themselves and the more they abase themselves have little and low thoughts of themselves This is that which sincere Christians do and can experience see witnesses from Scripture of this truth David a man after God's own heart though a King when he danced before the Ark and withal his wife mocked him he said I will yet be more vile than this and base in my own sight By which we may see that this is the common work of God in all gracious souls Greatness nor Kingship did hinder it laies low the souls of Great men and Kings where it is in power Job 40. 4. I am vile what shall I answer thee I will lay mine hand upon my mouth c. And Chap. 42. 5. 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self and repent in dust and ashes The more a soul knows of God and Christ the more he abhors himself not only an abhorrency of sin but of self because of sin attends gracious knowing persons Isa 6. 5. That Evangelical Prophet cries out Wo is me I am undone I am a man of unclean lips c. For mine eyes have seen the King the Lord of Hosts He had seen King Jesus it was a Gospel sight which did thus humble and abase him Joh. 12. 41. These things said Isaiah when he saw his glory and spake of him It was the glory mentioned in this Chapter the Evangelist alludes unto John the Baptist the fore-runner of our Lord of whom he testifieth that he was greater both in light and work than the greatest Prophet yet he had this frame of spirit in him Joh. 1. When they sent to him to know who he was he confessed and denied not that he was not the Christ He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose ver 20. 27. Not worthy to do the meanest service for him So the holy Apostle Paul acknowledgeth Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing and hence he cries out ver 24. O wretched man that I am who shall
of this mistake consider and ponder well 1. That Prayer is a duty and is frequently so stated in the Scripture as hath been before proved and ought so to be practised Mat. 7. 8 9 10. and this notion runs contrary to and thwart the law of the New Covenant and so cannot be of God and whence then it is you may easily judge 2. It s a Notion never mentioned by Christ or his Apostles in the Scriptures who were frequently exercised in this work according to time place and opportunity therefore an unscriptural and new foundation and not of God 3. The event discovers it whence it is intending to make such persons to become Prayerless and so by degâ—ees if grace prevent not graceless persons woful experience hath taught us the truth of this it s a temptation that gracious persons have met withall and have suffered much of loss thereby on the spiritual account it being the Devils design under any pretence to work off souls from this duty Yet fourthly it concerns Christians to perform it as a duty and in spirit too the duty destroys not nor hinders spiritual service and indeed it cannot be spiritual where it is not performed to God in conscience as duty prayer with and in the spirit is a duty praying always in the holy spirit and pray without ceasing c. and where it is in conscience to God performed by believers the holy spirit is never wanting to doe his office if we are faithful to our duty therefore be exhorted to be faithful in your duty and be sure you shall not want the Spirit of Christ to assist you in this or any other service of his 2. Others are discouraged in this duty The sense of sin from the sense of their sinfulness their corrupt natures O saith the soul I see such a body of death such a mass of corruption attending me daily that I am afraid to pray or to go to God as to a Father for I see iniquity cleaves to my best services and I cannot pray without â—â—n and therefore better not pray at all To this I say 1. That its a mercy to have the true sight and sence of sin with a loathing thereof and this hath been and is the case of the most holy justified persons in the world Rom. 7. 24. O â—retched man that I am who shall deliver me from the body of this death to be without the sence of Sin that is the true misery and most dangerous condition 2. Art sensible of thy Sin and Sinful Nature Man Woman and is that thy burthen in good earnest Why then Pray the more and cry the more unto God in the name of Christ for Pardon for Power to mortifie thy sins and sinâ—â—l nature and be not discouraged because of thy sinfulness indeed if you like and love thy sins then tremble God will not hear thee but if you hate and abhor thy corruptions and thy self because thereof then be not discouraged but go to God repentingly and believingly and Pray God in the name of Jesus Christ for pardon and power against thine iniquities and this know that if thou wilt not pray till thou hast no sin thou art never like to pray here in this world nor wouldst thou have need to pray hadst thou no sin Rememâ—er the Prophet made this an argument to pray the more and more earnest because of his sin Psal 25. 11. For thy Name sake O Lord pardon mine iniquity for it is great Quest Why did Christ Pray then who had Quest no sin Answ 1. Though he had no sin of his Answ own yet he was to encounter with all the sins of the world to bear our sins and to encounter with Justice and satisfie that and to conquer all the enemies of poor sinners even death it self and therefore no wonder if he was much in Prayer 2. He was a pattern to us in this matter that we might learn of him and find support for our souls in all difficulties by Faith and Prayer A third hinderance in this duty of Prayer 3. Want of expressions is want of words and expressions O saith the Soul I want the gift of Prayer had I words and expressions as some have I should be incouraged in the work but I want words to express my mind I am so weak on that account that I am discouraged in the work c. Answ To this I shall say 1. this may come to pass through thine own negligence and sluggishness want of use is ordinarily attended with debility in any duty or service the Sluggard saith a Lyon is in the way and so sitteth still from a supposition of difficulty but up and be doing and the Lord will be with thee this the Lord foresaw the backwardness and sluggishness of his people therefore hath he given so many commands unto it and promises to the incouragement of a right performance thereof I say set about the work in obedience to him and thou shalt not be without his assistance 2. If thou hast the Spirit of Prayer as that thou hast in some measure if thou be a Christian in truth for if any man have not the spirit of Christ he is none of his Then be not discouraged though thou hast but little of the gift of utterance men may have the gift without the spirit although wheresoever spirit and gift goes together it is of choice use for the Church yet be not discouraged for God accepts his children according to what they have and not according to what they have not therefore if thou canst make known thy wants and weaknesses though thy language be not eloquent yet groan it and cry it out before the Lord who knoweth the meaning of the Spirit for where the spirit of Christ is it will help to cry Abba Father and know that as a Father delighteth more in the stammering and broken language of his little Child then in the most composed speech of the most excellent Orator yea and it may be more then in the most accute language of his own grown Children so doth God the Father of all Believers delight in the Prayers of his own poor weak Children coming from sincere hearts and faith unfeigned more then in the most excellent language of the Hypocrite or Stranger and as much as in the well ordered Prayers of his own more grown and gifted children therefore be not discouraged in this matter and if thy Father see it best in thy faithful exercise of what thou hast he will give you increase 3. It may be thy Father seeth that the Spirit of Prayer without much of gift is best for thee to keep thee humble and lowly it may be thou wouldst be proud and ruine thy self if thou hadst such gifts as some others have but he knows what is best and gives sutable to our abilities though its true that abilities to a right use of gifts are of him likewise 4. We are to know that God gives his gifts
prevent them if possible by some means or other from doing that good they might and ought to do 1 Thes 2. 18. 8. To accuse them for their miscarriages it may be much by his occasion both before the Lord and in their own Consciences to condemnation if possible to drive them to despair Rev. 12. 10. Eph. 6. 11 12 13. 9. If he have no matter wherewithal to accuse them before God he will accuse them with what they will do if God will but permit him to afflict them in Body or state as in the case of Job chap. 1. 11. and 2. 5. 10. And finally He will use all his skill and power to the utmost of his limitation to bring ruine and destruction both to the Bodies and Souls of Men for he goeth about like a roaring Lion seeking whom he may devour CHAP. VII Of the Fall of Man from his created Innocency THat God made Man upright after his own Image hath been before treated on but he continued not in that estate but fell from it by transgressing the Law of his Maker in eating the forbidden Fruit Gen. 2. 16 17. and 3. 3 6 17. Quest Was that the only sin and transgression Quest of our first Parents that brought in Death and Misery on Mankind i. e. the eating of the forbidden Fruit in the Garden Answ It was the only Transgression Answ the only Sin and Cause of Death there is no other thing mentioned in the Scripture and therefore it is presumption in any to pretend to more than what is written Quest Is it likely that God should inflict Quest so great a Judgment for so small a Fact as the eating of an Apple will it appear to be just and right in God so to do Answ 1. The less the mattter seems to Answ be that is required or forbidden the greater is the sin in him that transgresseth he that will adventure the transgression of Gods Law for nought for an Apple will much more make a breach on a higher account or supposed advantage to sin for a little or small matter is as truly accounted a prophane spirit as the greatest sinner Heb. 12. 16. Esau for a morsel of Mâ—at sold his Birth-right And it argues a base spirit to transgress for a piece of Brâ—aâ— Prov. 28. 21. 2. The wilful breach of a supposed little command is as truly a sin and contempt against God as the breach of the greatest 3. This was a great Command and all the Commands that God gave to man in his Innocency so that it was the only great Command of God given to Man 4. In this actual Transgression of Eating the forbidden Fruit was contained much of Sin though the Act it self was the Transgression For 1. There was not a giving to God that due Honour and Worship that was right and meet nor had he respect to himself and his posterity as he ought but sinned against God Himself and Posterity in that one Act and so transgressed that general Law Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self he failed in both transgressed both so that though his Sin and Transgression consisted in that one Act yet it contained in it the breach of the whole Law was a high affront against God and wrong to himself and all mankind attended with Pride Unbelief and Disobedience they were willing to be as Gods and obeyed the Devil rather than God so that the Sin was a great Sin especially as committed against an infinite God 2. Into what he fell and that is expressed 2 Into what be he fâ—ll into a state of Death in dying thou shalt dye Quest Did Adams Sin bring Death upon himself only Answ It brought in Death upon himself and all mankind and a Curse upon the whole Creation Gen. 3. 17 18 19. Rom. 5. 17 18 19. Quest Whence came it to pass that the Quest Sin of one Man should bring in Death and a Curse upon all Answ 1. Because Adam was the Father Ans of all mankind he stood as a publick person and all his posterity was considered as in him and in him we all sinned and in him we all fell into the same estate of Death Rom. 5. 12. 2. Because the Contagion and Defilement of Sin came into us all our Natures were corrupted and by Generation ever since all the Sons and Daughters of Adam have been sinful and defiled by Nature even from Conception and this is that we call Original Sin the sinful Nature and sinful Disposition that every one bringeth into the World with him Rom. 5. 18. as by one Offence into all men into condemnation so it is read in the Greek Psal 51. 5. Job 14. 4. by reason whereof they fall into actual Transgression sutable to their capacities as soon as born into the World Psal 58. 3. Rom. 3. 12. Quest What is the reason that the whole Quest Creation should fall together with Man Answ Because that the whole Creation Answ of the visible world was made for the use of Man and therefore it was just with God as a Curse upon Man for his Sin that it should fall with Man and be cursed for mans sake to add to the Curse that came in by sin Quest What was the Life that Adam Quest lost by his Sin Answ It was the Deprivation and loss Answ of all that Good in which he was created free from Sin Sorrow Curse and Death Quest What Death was it that came in Quest by Adams Transgression Ans A Death in Soul from the injoyment Answ of Communion with God a Death in Body a Death in Sin and by Sin all the Afflictions Sorrows Trouble and Misery in this world and an Usher to the Misery in the world to come Gen. 3. 19. Rom. 5. 12. Quest Was the Death that came in Quest by Adams Transgression the first Death that is the Death of the Body or the first and second Death the Death of Body and Soul eternally in misery Answ Adams Sin made way to the eternal Answ Death in misery though not the cause thereof for eternal Death and Damnation in Hell is not for Adams Transgression but for the actual Transgressions of Men committed by themselves against God since the Fall the Soul that sinneth it is that must die this Death the first Death is the Punishment of Adams Transgression which is still in execution all are liable to it old and young but the second Death is for Mens actual Transgression against the second Covenant which took place vertually in promise immediately after the Fall on which account both Man and the World too was reserved in order to the Restauration Quest By what means did Adam thus Quest fall into sin and misery Ans By the Instigation of the Serpent Answ prevailing upon the Woman Gen. 3. 1 4. which was taken out of him Gen. 2. 21 22. and given to him by the Lord that she might be a meet help for him Ge. 2. 18.
than the Oath of Two Lyers but the Truth of God in Divine Credence is the sure Ground of Faith And when a Soul comes to this pitch of Faith to Believe that he that hath spoken is God that cannot Lye that Faithful is he that hath promised who will do it Then he is quiet it puts the Matter out of doubt and for this he hath given us Two Immutable things in which it is impossible for God to Lye Heb. 6. 18. In which is included the Mercy of God for it is his Mercy to promise and his Truth and Faithfulness to perform Hence the Scripture saith Mercy and Truth are met together Psal 8â— 10. And the coming of our Lord into the World was to perform the Mercy promised to our Fathers and to remember his Holy Covenant Luke 1. 7â— So that there is a Concurrency of Mercy and Truth in God as the Ground of our Faith 2. The All-sufficiency of God to perform his Word his Mercy and his Truth is the ground of Faith If an honest Man promise you that which he is able to perform you give great Credency thereunto though there can be no Infallible Credence in this Matter For Men be they never so Faithful yet have not the power of Performmance in themselves therefore may fail but God hath all power of Perforance in himself and this was the ground of Abraham's Faith Rom. 4. 21. Being fully perswaded that what he had promised he was able to perform And when God commanded him to offer his Son for which he had so strong Faith he fixes both on the Truth and Power of God and on that account yields ready Obedience Accounting that God was able to raise him up even from the Dead Heb. 11. 19. There is likewise an All-sufficiency in the Lord Jesus for the accomplishing of the Word and Work of Salvation for The Obiect of Faith all true Believers Heb. 7. 25. And the same that is the Ground is likewise the Object of Faith that is to what and to whom we are to look in Believing that is to God and Christ Who performeth all things for us We are to look to him and Believe in him to have God and Christ in their Mercy Truth Faithfulness and Power always in our Eye Isa 45. 22. Look unto me and be ye saved all the ends of the Earth that is Gentiles as well as Jews Mich. 7. 7. Therefore will I look to the Lord and wait for the God of my Salvation c. Isa 17. 7. John 3. 14 15. 4. What is the Excellency of Faith Faith 4. Of the excellency of Faith is an excellent and choyce Virtue it 's called in Scripture for it's Excellency precious Faith 2 Pet. 1. 1. To them that have obtained like precious Faith with us It 's called Precious for it's excellent and precious Uses and Effects Which are as followeth 1. It justifieth God in his whole Name 1. It justifieth God especially in his Mercy Truth Faithfulness Power Wisdom Purity and Justice wherein Faith is mostly exercised He that believeth not God abaseth and abuseth him in his whole Name hath made him a Lyer but he that Believeth justifieth God in his Truth John 3 33. He that receiveth i. e. Believeth his Testimony hath set to his Seal that God is true No wonder that Unbelief must be punished with Damnation sâ—eing it gives God the Lye not only in not Believing that Jesus is the Christ Men may believe the general Doctrine of the Gospel touching Salvation by Jesus Christ by Education and Tradition and not believe the Truth thereof in matter of Holiness and Obedience to conform thereunto and that do as truly give God the Lye as not to Believe the Doctrine of Salvation for if Men may be Saved in ways of Unholiness and Disobedience the word of the Lord is not True which saith the contrary 1 Cor. 6 9 10. Ephes 5. 3 4 5 6. Heb. 12. 14. Rev. 21. 27. Therefore let God be True and every Man in this matter a Lyer 2. It 's that as the Condition will justifie 2. Iâ— justifieth the Sinner the Believers before God Rom. 5 1. Therefore being justified by Faith we have Peace with God But of this more at large in the Doctrine of Justification 3. It 's of a Soul-strengthening Excellency 3. It 's of a Soul strengthâ—ning Excellency it helps to hold out and to overcomeing the Spiritual Warfare 1 Cor. 16. 13. Watch ye stand fast in the Faith quit ye like Men he strong Our strength in the warfare is by standing fast in the Faith the Saints have many Enemies to Encounter withall both within them and without them and it is their stability in the Faith of the Gospel that is their strength Eph 6. 16. In the Spiritual warfare with those high Enemies the Saints are to Encounter withal Exprest vers 12. The chief Defence of the Saints in Faith Above all take the Shield of Faith wherewith ye shall be able to quench all the Fiery Darts of the wicked One It 's that by which we must get the Victory over the World if ever we get it 1 John 5. 4. And this is the Victory that overcometh the World even your Faith What we are to understand is intended by the World see Chap. 2. 16. For all that is in the World as the lust of the Flesh the lust of the Eyes and the Pride of Life is not of the Father but of the World The World the Flesh and the Devil are the three great Enemies of the Saints and by Faith it is that they overcome them all How so Why Faith believes the Truth of and Interest in better things than either any or all of these can propound and that makes the Gracious Soul to slight All and to account it but Dung and Dross and to part with All for the Excellency of Christ It believes down the World and Sin and Satan believes in Grace and Strength from the Lord Hence the Scripture saith that we are kept by the Power of God through Faith 1 Pet. 1. 5. God strengthens keeps and preserves his People in a way of Believing not without or out of the way of Faith In a word our Lord expresseth the Power of Faith All things are possible to him that Believeth Mark 9. 23. Faith believes all things possible for God to do that he hath said he will do and all things possible for Man to do and suffer that God calls him to it strengthens the Soul both in doing and suffering 4. Excellency of Faith is it purifieth the 4. Faith purifieth the heart Heart Acts 15. 9. It 's of a purifying Nature in it's Exercise and Imployment it exerciseth it self about the Holiness of God in his own Nature the purity of his Word and Will the greatness of his Love in the Death of the Lord for Sinners with the Holy ends thereof c. And this works the Soul into the Hatred of Sin and
himself and the badness of his own nature I find such a deadness in my nature such an indisposedness to that which is good c. that I fear all is naught and that it is not for such a one as I to think that I have any thing of good in me This I know is the case and complaint of many gracious souls whereas this is one of the most undoubted evidences of being possest with the Spirit of Christ and so in a state of Grace Rom. 8. 9 10. The Apostle having asserted this truth That if any man have not the Spirit of Christ he is none of his but how shall I know that I have the Spirit of Christ The Apostle answers this question If Christ be in you the body is dead because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see that there is nothing but death in your own nature because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see there is nothing but death in your bodies by reason of sin but the righteousness of Christ the Grace the Mercy the pardon of sin for the sake of Christ is the life of your Spirits this is a certain evidence of the Spirits work when it causeth souls to be sensible of their own death and the life that is in Christ Jesus and that not only in their first conversion and turning to the Lord but it keeps up and carrieth on that work in the hearts of Believers all the daies they live in this world Col. 3. 3. For ye are dead and your life is hid with Christ in God not only dead to sin but you do or should know that there is nothing but death in your nature as of your selves and your life is in Christ hid there so that sometimes Christians themselves that are interessed in it can scarce see it or believe it altogether hid from wicked men they are strangers to it and as for the glory thereof hid from all Saints till Christ who is our life do appear then shall they appear with him in Glory v. 4. that this is so sure a character of the Spirits working doth further appear Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing O but when Christians are taught this lesson they think they are undone and so indeed they are in themselves but it 's an high discovery of the Spirits working the flesh never did never will discover its own badness but the flesh will be alwaies priding it self and puffing it self up though altogether without cause but Blessed are the poor in spirit for theirs is the Kingdom of Heaven Matt. 5. 3. That is those who are sensible of their own poverty and want of all good in themselves that what of virtue is in them is of the Lord and from him and that their righteousness and life is of free Grace in our Lord Jesus Christ so that this it 's evident hath been a needless hindrance in the way of the Christians comfort and is rather a strong ground to confirm them in the truth of their partaking of Gospel Grace 4. Hindrance is mistake about the end of seeking 4. Hindrance is that mistaken notion amongst many Christians that is that we must seek God and his Glory only in all our seekings services and sufferings and not any thing for our selves O saith the gracious soul I cannot I dare not lie I find that I cannot but have respect to my self and mine own salvation if that were left out I should sink and fail in the work and that makes me fear that it is not right what-ever I do Doubtless this is a mistaken notion and contrary to the very drift and scope of the Gospel for the great design of God in the work of Redemption next his own Glory was the salvation of poor sinners and to suppose that God would have his people to leave out their own good and salvation in the Gospel work which he himself hath so much designed in the whole work of Gospel Redemption is contrary to all both divine and humane reason 1. The incouragement to believing obeying and suffering is this Justification Act. 13. 39. Salvation Mar. 16. 16. Act 16. 31. Rom. 2. 10. Augmentation of Glory 2 Cor. 4. 17 18. And certainly God would never have stated these as incouragements if he would not have his people to have respect thereto 2. This is that which hath been the encouragement of the Saints throughout all generations and that which they had in their eyes to which they had respect and which they sought after Matt. 19. 27. Peter's question with Christ's gracious answer We have left all and followed thâ—e and what shall we have Heb. 11. 13 14 15 16. describes the Patriarks to be seeking a Countrey and so to have respect to the recompence of reward and God's owning them therein wherefore even for seeking an heavenly Country according to the will of God he was not ashamed to be called their God for he hath prepared for them a City ver 24 25 26. Moses left Egypt and Pharaoh's house and refused to be called the Son of Pharaoh ' s Daughter and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward 1 Cor. 9. 24. to 27. Rom. 2. 7. Heb. 10. 34. 36. Rev. 22. 14. with multitudes of like Scriptures that might be mentioned in this matter In all which it appears that it is the will of God and hath been the design of the Saints in all ages to be seeking after their own spiritual and eternal welfare and indeed it 's one of the first exhortations of Christ to his First seek the Kingdom of Heaven and the Righteousness thereof c. and the reward is that which all true Believers must and do believe Heb. 11. 6. To clear this matter further I shall mind 4 Things to clear this matter four things 1. That we are to seek God and his Glory first and chiefly because he is the chiefest good and in seeking him and finding him we find all yet not to leave out our selves and our own good in seeking him it is for his worth that we seek him that we may be able in truth to say as the Prophet Lam. 3. 24. The Lord is my Portion saith my soul therefore will I hope in him for when once the soul hath an interest in Christ and in God he hath an interest in all 1 Joh 5. 12. He that hath the Son hath life 1 Cor. 3. 22 23. 2. He that truly seeketh the honour of God and Christ seeketh his own honour in
it self could make nothing but that which was good I say could not in respect of his Nature it would have been contrary to himself and that they were all so created is evident from the Scripture for some of them are good still Elect Angels called the Angels of God Heb. 1. 6. Psal 103. 20. and the others were so created for the Scripture saith that they kept not their first estate that is of Innocency and Goodness in which they were created for God never made them Devils but Angels of Light The Titles given to the good Angels in Scripture discover their Nature and Goodness they are called Spirits Heb. 1. 7 14. Ministring Spirits and Messengers of God They are called Gods Psal 138. 1. 8. 5. 97. 7. with Heb. 1. 6. Sons of God Job 1. 6. 38. 7. Principalities and Powers and Dominions and Cherubims and Scraphims all which holds forth their excellency in Nature and Work 7. Of the Degrees of Angels that there 7 Of the Degrees of Angels are Degrees of Angels is manifest in the Scripture there are Principalities and Powers and Thrones and Dominions Col. 1. 16. which intends not a difference in Nature but in Office and Imployment we read of Michael the Arch-Angel or chief Angel Jude v. 9. Rev. 12. 7. However some think him to be Christ I am and that on good grounds of another mind But what those Degrees and Orders of Angels are is not any further manifest in Scripture therefore I shall speak no further of it only thus much that God is the God of Order and hath set an Order and Government in the whole Creation and we have ground to believe that there is the most perfect and glorious Order in the heavenly Host 8. Of the Office Work and Ministry 8 Of the Office Work of Angels of the good Angels their Work and Office is twofold 1. Such as respects God their Creator 2. Such as respects the Creatures 1. Such as respects God their Creator 1 To praise God 1. It is to praise and glorifie him continually Psal 14. 8. 2. Praise him all ye Angels Praise him all ye Hosts Isa 6. 3. One cryed to another and said Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory Luk. 2. 13 14. And suddenly there was with the Angel a multitude of the heavenly Host praising God and saying Glory to God in the highest and on Earth Peace Good will towards Men. 2. They wait on God in Heaven with a 2 To do his Will ready mind to know and do his Will Mat. 18. 10. I say unto you that in Heaven their Angels do always behold the Face of my Father that is in Heaven Psal 103. 20. Bless the Lord ye Angels of his that excel in strength that do his Commandments hearkening to the voice of his Word Hence it is that Christ teacheth us to pray Thy Will be done on Earth as it is in Heaven that is as it is done by the Angels in Heaven 2. Such as respects the Creatures and the 2 Thâ—ir Service to Men. 1 Such as respect the Nations of the World World here below in the Government thereof in which Angels are imployed as is implyed in Heb. 2. 5. Vnto the Angels he hath not put in subjection the World to come c. which implieth that this World is much under the Government of Angels and in this note that not only good Angels but evil Angels are imployed and at work in the Government of the Nations 1. Good Angels that is it I am now treating about they have their Work both in the Government and overturns of the Nations Dan. 10. 20. the Angel tells Daniel Now will I return to fight the Prince of Persia and when I am gone forth lo the Prince of Grecia shall come and ch 11. 1. Also I in the first year of Darius the Mede even I stood to confirm and strengthen him which clearly imports the imployment of Angels in the Transactions and Government of worldly Kingdoms to carry on Gods Design in the Earth among the worldly Powers and to accomplish his Will And likewise the evil Angels are at work there to carry on their Design and if they could to prevent Gods Design Dan. 10. 12 13. the Angel tells Daniel that the Prince of the Kingdom of Persia withstood him one and twenty days and that Michael one of the chief Princes came to help him In which I observe two things 1. That by the Prince of Persia is intended an evil Angel who as far as permitted governed both the King and Kingdom of Persia for the King of Persia as a man could not stop the Angel till Michael came to his help 2. That he did for a time stop the Angel in his way and work for Daniel The Devil will hinder good from the Saints as much as possible he can But 2. and especially such Works as 2 Such as respect the Saints relate to the Saints the Ministry and Government of the Angels being especially for them and they are such as relate either 1. to this Life or 2. at and after Death 1. Such as relate to them in this Life and they are such as relate 1. to the Body 2. to the Soul i. e. both to the outward and inward man 1. Such as relate to the Bodies of the 1 Their Bodies 1 To preserve and defend Saints 1. is to preserve and defend them from dangers they are liable to both from Devil and Men as likewise accidents of danger they may fall into Psal 134. 7. The Angel of the Lord encampeth round about those that fear him and delivereth them and 91. 11. For he shall give his Angels charge over thee to keep thee in all thy ways Gen. 48. 16. The Angel that redeemed me from all evil bless the Lad so the Angel warned Joseph to flee into Egypt to preserve Christ and to return when Herod who sought his life was dead Mat. 2. 13 19 20. see Dan. 3. 28. 6. 22. and sometimes makes use of his Angels in an offensive way to the wicked for preservation of his people 2 Chron. 32. 20 21. 2 King 19. 35. and to deliver out of the hands of Enemies Num. 20. 16. 2 To supply in need and distrâ—ss 3 To direct and Prosper in lawful undertakings 2. To bring needful things to them for their sustenance and preservation in time of distress as in the case of Hagar Gen. 21. 17 18. and Elijah 1 King 19. 5. 3. To direct and prosper them in their lawful and just undertakings and to accomplish their businesses for them as in the case of Abrahams Servant Gen. 24. 7 40. Gen. 23. 20. 2. Such as relate to the Soul 1. They 2 Such as relate to the Soul have and may reveal the Will of God to them in this they have bee frequent It is said the Law was given by the Disposition of Angels
of you for the Remission of sins that is that your Sins may be remitted or forgiven So that Repentance is so much a Gospel Duty as that there is no Remission of Sins without it which leads us 3 To the Necessity of this Repentance the Necessity appears in â—wo things 1. From the stress the Lord hath laid upon it 1. By Precept and Command Mark 1. 15. 3. The necessity thereof Repent ye and believe the Gospel Acts 17. 30. Now he commandeth all Men every where to Repent That answers the Terms of the Gospel on which Remission of Sins is to be Preached that is on the Terms of Repentance which implyeth a strong Command unto Repentance So that Unrepenting Sinners continue in a way of Disobedience to God in the Gospel in this matter 2. The Danger of not Repenting discovers the Necessity thereof if there be no Remission of sins without Repentance then there is no Salvation no New-Covenant-Blessedness Rom. 4. 7. Blessed is the Man whose Iniquity is forgiven and whose Sin is covered It 's the same in Sence and Substance as that of Faith Mark 16. 16. He that Believeth and is baptized shall be Saved he that Believeth not shall be Damned What Christ here calls Believing Peter Act. 2. 38. Calleth Repentance who best understood his Lords Commissâ—on Repentance and Faith being inseparable Christ saith he that Believeth and is Baptized answering those very Terms and Acting according to this Commission saith Repent and be Baptized c. So that it followeth that he that Believeth not he that Repenteth not must be Damned Luke 13. 3. Except ye Repent ye shall all likewise perish So that such is the Necessiâ—y of Repentance as that without it there is no Remission and so no Salvation but on the contrary Perishing and Damnation God accepts of none on any other Terms but this of a Soul turning to him he Remits sins on no other terms And the Reason is because it was indeed the great Designe of God in the Gospel and End of Christs suffering for sinners to Effect this Work to bring us off from Sin and Satan to God in this way of Repentance and indeed they are wonderful contrary Base and dishonourable Thoughts of God and our Lord Jesus to think he should give his Life and Bloud to so base an End as to purchase a Liberty for Persons to serve Satan and Sin without danger No it 's far otherwise 1 Pet. 3. 18. For Christ hath once suffered for our sins the Just for the Vnjust that he might bring us to God And we turn to God by Repentance Isa 55 7. There is no other way for us to come to him it 's true Christ Crucified is the alone way of Acceptance when we come yet no Acceptance in him without Faith and Repentance 4. That this Grace of Repentance is the 4. Repentance is the Gift of God Gift of God Acts 11. 18. Then hath God also to the Gentiles granteâ— Repentance unto Life it 's the Gift and Grant of God on a Twofold account 1. It 's his Gift his Grant that poor 1. He giveâ— the Doctrine Forlorn perishing sinners may have Acceptance and Life by Jesus Christ on the terms of Repentance It is a wonderful free and rich Grant if this were all for God to grant Remission of Sins and Life Eternal on our Acceptance and turning to him by Repentance Then hath God granted Repentance unto the Gentiles unto Life that is God hath granted the same Grace to the Gentiles as to the Jews that on Repentance they shall have Life and this Graâ—t is Universal where-ever the Gospel comes Life upon Repentance is to be published that whosoever doth Repent and Believe the Gospel shall be saved O bless the Lord for this Grant and improve it 2. Not only the grant of Life on terms of 2. He gives the Grace of Repentance Repentance is the Gift of God but the Grace of Repentance i. e. that Grace by which we do Repent is the gift of God The Grace of Repentance or to Repent is as all other Divine New-Covenant Virtues are the gift of God Every good and perfect Gift cometh down from the Father of Lights So doth this good Gift and Grace of Repentance hence the Apostle exhorteth firmly and with him all true Ministers 2 Tim. 2. 25. In Meekness instructing those that oppose themselves if God peradventure will give them Repentance to the acknowledging of the Truth c. That is give them Grace to repent and to turn to him Man by Nature is Averss to this great Work of Repentance he will not come to God though he perish John 5. 40. Ye will not come to me that ye might have Life But it is the Lord that gives and works the Grace 5. What are the concomitant Virtues or 5. The concomitance or companions of Repentance Companions of Repentance And they are many indeed all the Divine Virtues of the New Covenant as Faith and Love and Holiness c. it contains the Birth which is from above without which none can see the Kingdom of God John 3. 3. It contains in it the whole Work of Regeneration and Sanctification But that which I shall more particularly mention is 1. That true Repentance is always accompanied 1. It abhors the Evil and loves the Good with a Soul-â—ating of sin and Love of Virtue and Holiness It abhors that which is Evil and cleaves to that which is Good It doth not only leave Evil but abhor it as it is Evil and Sin as it is against God his Holy Name and Nature and not only abhor sin all sin But those in whom it is do abhor and loath themselves because of sin and the sinful Nature Ezâ—k 36. 31. Then shall ye remember your own â—vâ—l ways and your Doings that were not Good and shall loath your selves in your own sight for your Iniquities and for your abhominations Jer. 31. 19. After that I was turned I Repented I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth These are New Covenant Discoveries of this great Work of Repentance Rom. 7. 24. O wretched Man that I am who shall deliver me from this body of Death Therefore in vain do those talk of Repentance and Interest in Gospel-Grace and Life who love themselves and sin still And are not purged from their old Filthiness 2. True Repentance is always accompanied 2. Godly Sorrow with godlâ— Sorrow for sin as it is against God his Holy Will his Holy Name and Nature Contrition and Brokenness of Heart for sin as it is against God always accompanies true Repentance Psal 51. 4. Against thee thee only have I sinned c. So Peter Mat. 26 75. When he had sinned and repented He went out and wept bitterly 2 Cor. 2. 7. Ye ought rather to forgive him and comfort him lest perhaps such a one be swallowed up with too much Sorrow By
deliver me from the body of this death And confesseth himself 1 Cor. 15. 9. To be the least of the Apostles not meet to be called an Apostle and Eph. 3. 8. The least of all Saints By all which it appears that true and saving new covenant knowledg is a soul-humbling and self-abasing knowledg But the common head-knowledg that hypocrites and formalists attain unto is a soul-exalting and self-boasting knowledg it puffs up and makes them proud and self-conceited they swell with their own good esteem of themselves they think themselves best and every one worse than themselves he saith as the Pharisee Lord I thank thee I am not like other men Not but that it is the duty of gracious souls to be thankful for God's gracious work in them as well as for his benefits bestowed on them But to be proudly thankful is proper to hypocrites and caâ—nal professors the hypocrite Jehu like saith Come see my zeal for the Lord when it is all for himself But this self-abasing and soul-humbling knowledg if far from the tabernacle of the hypocrite self-boasting and self-glorying is the fruit of the flesh and indeed whatever such persons pretend to know yet they are in truth ignorant did persons know themselves as they are which they can never rightly do without the saving work of Grace they would see cause enough in themselves to abase themselves but ignorance is the cause of pride that is it the Apostle intends 1 Cor. 8. 2. If any man thinketh that he knoweth any thing he knoweth nothing as he ought to know that is he that thinketh of his knowledg so as to be puffed up grows proud and self-conceited therewith such a one knoweth nothing as he ought to know in which it's clear that ignorance is the cause of pride and puffings up he that knoweth most being puffed up knoweth nothing as he ought to know But here I would mind a word further lest any gracious soul by this should fall into temptation we are to know that saving knowledg may be attended with the same temptation of pride and puffings up not that it flows from knowledg but partly from ignorance and especially from fleshly corruption there being the remainders of all sin in the nature of the Saints and that is it the Apostle intends 1 Cor. 8. 1. Knowledg puffeth up but love edifieth He speaks there of the knowledg of good men as well as bad for it differs not in the formality or kind thereof as speculative relating to the things known or understood it differs rather in the manner of the work than in the matter for the most part for saith the Apostle We all have knowledg knowledg puffeth up Even such knowledg as the Apostle had and as we all have not as I said before that knowledg in it self puffeth up if saving and sanctified but it 's the base flesh corruption of nature that takes an advantage there-from to be puffed up the Saints having the root of all sin in them and so of pride as of worldliness and other like sins and are liable to puffings up as the Hypocrites Experience teacheth this and the Apostle had the same experience as is manifest 2 Cor. 12. 7. Lest I should be exalted above measure through the abundance of revelations c. The holy Apostle was in danger of this self-boasting through his abundance of revelations and knowledg hence he saith 1 Cor. 9. 27. I keep under my body and bring it in subjection lest by any means when I have preached to others I my self should be a cast away Such is the baseness and corruption of nature even in the Saints as to be priding it self and puffed up in heavenly light and knowledg The difference then between the sincere soul and the hypocrite is the sincere heart that lives in light doth not only know God and Christ in some measure but himself and so espies these fleshly motions and workings to self-exaltations and puffings up and so judges it and abhors it as a detestable thing watches it and wars against it as against any other iniquity But the meerly notional head professor and hypocrite he pleaseth himself in it it is his life his glory self-glorying is his highest attainment and so his life all his receptions of light hath not brought him out of self he seeks himself and glorieth in his self-attainments and lives therein with pleasure he preacheth for himself and prayeth and discourseth and professeth for himself and so he lives in self as his Element as the fish lives in the water all his light and knowledg worketh him not out of himself if he attain but to a shew of humility he is proud and puffed up therewith for such may attain to a shew of humility and be vaâ—nly puffed up in their fleshly mind Col. 2. 18. 23. 2. Saving knowledg is an heart-affecting 2. It is an heart affecting and an hearttransforming knowledg knowledg it is an heart-transforming knowledg the saving knowledg of God and Christ in the Gospel affects the heart where it is with love to God and love to his Word and Will love to his Promises and love to his Precepts and an hatred to every false way Ps 119. 125. The Prophet prayeth Give me understanding that I may know thy Precepts ver 127. I love thy Commandments above Gold above fine God therefore I esteem all thy Precepts concerning all things to be right and I hate every false way This is true knowledg that affects the heart with love to and delight in the Lord and hatred against all things that is contrary to him Saving knowledg affects the heart with God and exalts God and Christ above all and hath low and contemptible thoughts of the World and all things here below looks upon it as it is to be all but vanity and vexation of spirit So the Apostle Phil. 3. 8. Yea doubtless and I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found in him c. And as it is an heart-affecting and an heart-delighting knowledg it affects the heart with God and Christ and the things that concern his Name and Gospel so is it an heart-transforming and changing knowledg it leaves not souls carnal and worldly and vain and sinful as they were before no but it changes those in whom it is it very much effects what God requires Rom. 12. 2. Be not conformed to this World but be ye transformed by the renewing of your minds c. And thus saving knowledg effects 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of God are changed c. The knowledg of God and Christ in the Gospel is of a changing nature it works those in whom it is into the image and likeness of Christ which is God's design in the Gospel
Scripture is when men are well instructed in the principles of Religion relating to matters of Faith and Practice and are truly and humbly reaching after the knowledg of the whole will of God in his Word when the heart is universal for God in all his will that is a perfect man Col. 4. 12. It was the fervent labour and prayer of Epaphras for the Church that they might stand perfect and compleat in all the will of God Acts 18. 26. Apollo though an cloquent man yet being a godly man was willing to be instructed by Aquila and Priscilla in the way of God more perfectly and the earnest Prayer of the Apostle in behalf of the Church 1 Thes 3. 10. And this is such a Perfection where it is in truth that will afford the soul much boldness both towards God and Men Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments ver 165. Great peace have they that love thy Law and nothing shall offend them 5. There is a Perfection in Justification 5. In Justification which is by Jesus Christ crucified that is the pardon of all sin for the sake of Christ and this is perfect and is the perfection spoken of by the Apostle Col. 1. 28. Which was the great desire and endeavour of the Apostle that all believers might live up in it That we may present every man perfect in Christ Jesus that is perfectly justified in him Col. 2. 13. Having forgiven you all trespasses that is perfect justification where all trespasses are forgiven Act. 13. 39. By him all that believe are justified from all things from which they could not be justified by the Law of Moses this imputed righteousness to believers is perfect 6. As for Sanctification that is twofold 6. In Sanctification 1. Imputed that is the perfect obedience and purity in the person of the Son of God imputed to believers that is made to them and accounted theirs 1 Cor. 1. 30. Who is of God made to be unto us Wisdom Righteousness Sanctification and Redemption and this is perfect Sanctification 2. Is holiness wrought in the Saints as I minded in the matter of Sanctification Chap. 17. And this is both perfect and imperfect 1. Perfect in respect to the parts of holiness that is there is something of every part of holiness of every virtue of Christ in whom holiness was perfect and so he was the perfect pattern of holiness to his people and from whom it comes into us Joh. 1. 16. And of his fulness have all we received and Grace for Grace that is of every virtue that was in Christ have his people received a measure by which there is sutable to the reception a conformity to him and a bearing his image and likeness in this World on this account it is they are said to be Created after God in Righteousness and true Holiness Eph. 4. 24. And in this respect the Saints are perfect in Holiness i. e. in respect of the parts thereof A child when he is born into the World hath all the parts of a man and so is reputed a man in respect of parts though not in respect of growth and stature So believers in respect of growth up to the perfect state so they are imperfect and greatly imperfect too and are or should be growing daily in all the parts of Holiness 1 Cor. 13. 11. The Apostle presents this same truth by the same simily When I was a child I spake as a child I understood as a child but when I was a man I put away childish things he useth this simily to hold forth the childish and perfect state of Christians they are children though but little ones yet they are perfectly so yet imperfect in respect of the highest degree or growth to the perfect state and that is it the Apostle intends Phil. 3 12. 2. Things propounded that the highest 2. The highest degree not attainable in this life degree of Gospel-perfection is not attainable in this life and to demonstrate this truth and make it plain let us consisider 1. The declared experience and judgment of the Saints in Scripture record which the Reader may in these Scriptures take knowledg of 1 Kin. 8. 46. Eccl. 7. 20. Jam. 3. 2. 1 Joh. 1. 8. 10. Joh. 40. 4 5. and 42. 6. Isa 6. 5. All which demonstrates the truth of this matter the most eminent of the Saints that lived in the World yet were sensible of sin and imperfection and some of them declared it to be the state of all Not a man on earth that liveth and sinneth not and the Apostle Paul a man of the highest attainment in Gospel-perfection yet confesseth himself not to be perfect Phil. 3. 12. And that we have every virtue but in part 1 Cor. 13. 10 11 12. 2. We are yet in the imperfect and fallen state only coming forth by Faith and the beginning work of regeneration wrought in the spirit of the mind the people of God after believing are but in the way to the perfect deliverance perfection is for the perfect restored state of the Saints and indeed were it not so we might say as the Apostle 1 Cor. 15. 19. If in this life only we have hope in Christ we are of all men most miserable so if our highest perfection were in this life we should be comparatively but miserable 3. That this perfect state of the Saints will not cannot be till the second coming and Kingdom of our Lord Jesus it 's true when the body returns to the dust the Saints shall cease from sin and they shall be with the Lord but this is not their perfection though it would be a blessed degree if it were possible to be attained here but perfection will not cannot be till our Lord come again from Heaven the truth of this appears from these Scriptures Phil. 3. 20 21. Col. 3. 4. 1 Joh. 3. 2. Read these Scriptures and understand 2. The resurrection from the dust will not be till our Lord doth come again in Glory 1 Thes 4. 16. 1 Cor. 15. 23. And till then we come not out of the falen state The last enemy to be destroyed is death While we lie in the grave our bodies are in the lowest degree of the falen state and for any to pretend perfection while in the falen state a state of sin sickness sorrow and death must flow from ignorance or wilfulness or both 4. That though perfection is not attainable in the highest degree in this falen mortal sinful sorrowful and imperfect estate yet it is the duty disposition and concernment of all perfect Christians to be pressing forward after perfection Phil. 3. 10 11 12 13 14. Quest To what end is it to press forward after that which is not to be attained in this life Answ In my answer to this question I shall mention three things 1. That believers if they press forward after any thing that is of God
and would as truly hate and persecute them they never saw if they were present as they do those that are alive and present with them 10. And finally the honest hearted sincere 10. He fruitful Christian is fruitful he heareth the word of God and keepeth it and bringeth forth fruit with patience He knoweth that hereby God is glorified Joh. 15. 8. and that his account shall be thereby advantaged in the day of account Phil. 4. 17. They have their fruit unto holiness and the end everlasting life Rom. 6 22. Even the fruit of righteousness that is by Jesus Christ to the praise and glory of God Phil. 1. 11. Fruitful in every good work and increasing in the knowledge of God it is the fruitless trâ—e that must be cut down But the Hypocrite is a fruitless branch an empty vine that bringeth forth fruit to himself he never goes out of or above himself seeks himself in all that he doth but brings forth no fruit to God no fruit to men no fruit for the good of his own soul unless it be the fruit of his Hypocrisie that is woe and wrath The Hypocrite in heart doth heap up wrath Woe to yoâ— Scribes Pharisees Hypocrites ye Serpents ye Generation of Vipers how can ye escape the damnation of hell Mat. 23. 29. 33. 2. I shall shew the advantages of sincerity 2. The advantages of sincerity and honesty of heart to God-ward in the New Covenant of his Grace 1. Sincerity of heart to God is that which renders all the weak and imperfect services of his people acceptable to him not as the meritorious cause that is alone in Christ Jesus and for his sake both ouâ— persons and services are accepted in the belâ—ved Eph. 1. 6. But in him neither are ouâ— persons nor services accepted without sincerity feigned faith and love and obedience is not accepted it must be as you have heard before heart faith heart love and heart obedience that God accepts iâ— Christ and for his sake this of sincerity and truth in the inward parts God desireth and accepteth in all things according to what we have and not according to what we have not Weak and imperfect services are accepted where sincerity is this sweetens all our services keeps the soul humble and holy with a dayly dependance on the Grace that is in Christ Jesus God in Christ Jesus covers the many failings and accepts the weak services of his upright ones David a man of many failings yet being upright and sincere he was owned of God to be a Man after his own heart sincerity of heart makes us after Gods own heart he delights in owns and approves of sincere souls he takes them for his own with all their weaknesses and imperfections But Hypocrisie marrs all it is as the dead Fly in the Box that causeth all the Oyntment to stink The Hypocrite may to visible appearance in outward shew exceed the sincere soul as the Pharisee did the Publican he may preach and pray and converse at such a rate as if he were an Angel of light or a Minister and man of righteousness and yet be an Hypocrite all the while proud and self seeking designing himself and his own ends in all and this spoileth all God owns not any person under heaven for such external painted excellencies though men sometimes through weakness may admire them and they may admire themselves yet God owns not on any such account see Mat. 7. 22 23. Luke 13. 15 16. 2. Sincerity of heart towards God in the faith gives great boldness to the soul before the Lord both here and hereafter 1. Hear the sincere heart can appeal to the Lord in the most difficult case when the Hypocrite must sink in his spirit so Hezekiah Isa 38. 2 3. Remember Lord how I have walked before thee in truth and with a perfect heart c. and Joh in his great tryal was supported and bold on this account Job 13. 15 16. I will maintain mine own ways before him for an Hypocrite shall not come before him and 31. 6. Let me be weighed in an even ballance that God may know mine integrity O the boldness of a sincere soul that dares to appeal to the Lord in the matter and to say as Peter Lord thou knowest all things thou knowest I love thee But the Hypocrite faints and sinks when God deals with him Prov. 28. 1. The wicked flee when none pursue but the righteous are bold as a Lyon 2. Hereafter in the day of accounts the great day of the Lord who may abide it sincerity then will be worth the world then shall the righteous sincere upright ones stand with great boldness before the Lord 1 Joh. 4. 17. Herein is our love made perfect that we may have boldness in the day of Judgment Hypocrites shall then be ashamed and confounded they shall be speechless the ungodly shall not stand in the Judgment nor Sinners in the Congregation of the Just then they shall be ashamed and confounded in their own spirits knowing themselves to be Hypocrites and the Congregation of Hypocrites shall be desolate Job 15. 34. See Isa 33. 14. 3. Sincerity will preserve the soul pure to God from sin and keep the soul close and constant to God in duty 1. It will preserve from sin it is a wonderful preserving vertue a sincere heart would not sin against God for a world it not only preserves from the common sins of the time and place but from the sins of mens callings and relations and from the sins that men are by nature most inclined unto Psal 18. 33. 23. I was also upright before him and I kept my self from mine iniquity Sincerity will keep souls from the iniquity of their natures to which they are most inclined it will pluck out the right eye and cut off the right hand but Hypocrisie must have that spared and kept alive the darling lust must live though in the death of the owner thereof Psal 25. 21. Let integrity and uprightness preserve me for I wait on thee 2. It will keep the soul constant and close to God is duty it makes conscience of every duty and service private and publick and keeps the soul in a right frame in the performance thereof that is holy humble awfull believing and rejoycing in the Lord it s that will tend to compleat the soul in all the will of God sincerity goes through with the work does not half it with God nor turn back in the day of tryal but the Hypocrite is fleeting and inconstant will not pray always doth nothing in conscience and love to the Lord especially to private work and duty he is a stranger looks not at the frame of his spirit in the work but is too and fro fast and loose with God suitable to the time occasion and advantage of Profession Obj. Sincerity I perceive is a choice vertue Obj. and all without it is nothing but I find that I have much and many
Love of Holiness believes the Truth of all the Holy Institutions Ordinances and Commands of the Lord and it 's Bounden Duty to live up to him therein In a word Faith in the Word of the Lord it is that works the Soul to Eschew Evil and to do Good to abhor that which is Evil and to cleave to that which is Good No Holiness without Faith and the more Faith is thus exercised the more Holy Conformity will there be to the Lord. 5. Excellency of Faith is that it fills the 5. It fills the Soul with Jâ—y Peace Soul with Joy and Peace Rom. 15. 13. Now the God of Hope fill you with Joy and Peace in Believing c. It 's true it is the God of Hope that gives this Joy and Peace but it comes into us through Believing it never comes to any Soul but by Believing that is believing the Truth of the Doctrine of the Gospel in all the good Tydings thereof in all the Promises and Precepts it all affords Joy and Peace to the Believer who is exercised therein 1 Pet. 1. 8. 6. Excellency of Faith is that it 's the 6. Iâ—s the Mother of all â—ther Divine Vertues Mother if I may so say of all other Divine Vertues Love Hope Patience Obedience c. They are all Nursed and Nourished up under Faith and without Faith there can be none of all these though Faith worketh and getteth strength by these Yet without Faith there can be none of these as Without Faith we cannot please God So without Faith we can have no Divine Virtue and if our Faith be right and true then it carryeth in it something of every Divine Virtue of the New Covenant And this Christians should be instructed in that it might engage their Hearts to be Adding to their Faith Virtue c according to 2 Pet. 1. 5 6 7. Faith is the first Active Demonstrative Virtue in the Soul and lyeth at the bottome of every Virtue and of every Duty 7. Such is the Excellency of Faith 7. It renders both Persons and Services acceptable that it renders our Persons and Services and all we Doe and Suffer for Christ according to his Will acceptable to and with the Lord See Heb. 11. almost throughout The Works of the Saints and Elders of old were all accepted being done in Faith and vers 6. Without Faith it is impossible to please him Object The Apostle 1 Cor. 13. seems to prefer Love as the only Gospel amiable and acceptable Virtue yea even above and beyond Faith vers 2. Though I had all Faith c. and have no Charity I am nothing Answ It 's true if it were possible to have all Faith without Love it would be nothing that is produce nothing issue in nothing true Faith is always accompanied with true Love and though Love be the most Heaven-born Virtue that which makes us most like God yet this Love is not cannot be before and without Faith we cannot love God till we believe him to be God nor Jesus Christ till we believe the Truth of the Gospel concerning him nor love his Word till we believe it to be his Word c. 8. It 's excellent End and Issue discovers 8. It 's excellenâ—s End the Excellency of the Virtue it Issues the Soul in Glory it prepares the Soul for Glory through it it 's preserved by the Power of God to Glory He that endureth i. e. in the Faith and Profession thereof to the end shall be Saved 1 Pet. 1 9. Receiving the end of your Faith the Salvation of your Souls By Soul we are to understand the whole Man Body and Soul and this is and will be the end of all true Faith to bring you to Salvation both Body and Soul but this note it 's not Faith only in the Habit of it but in the Living-working Power thereof according to the Gospel as it brings forth those other Divine Virtues aforementioned But to this of Faith I shall speak more distinctly in the Doctrine of Justification in some Cases CHAP. XII Of Repentance REpentance and faith are undoubted Chap. 12. Of Repentance Companions in as much as sometimes Repentance is included in Faith and sometimes Faith is included in Repentance and it comes in immediately with Faith and much spoken of in the Scripture as absolutely necessary unto Life and in my Method in speaking to it I shall endeavour 1. To shew what it is the Greek Word 1. What it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metanoesate properly signifieth a Change of the Mind which cannot be without a Measure of Faith and that not an ordinary change of the Mind from one thing to another but it is a change of the Mind from owning of delighting in and following after the Service of Sin Satan and the World to the owning of delighting in and following after the Lord in serving of him In a Word true Repentance is the turning of the whole Man from Sin and Satan unto God to Believe and Obey the Gospel for where the Mind is effâ—ctually changed there will be a change in the whole Conversation it 's one in Substance with Conversion for that is a turning from Sin to God and so is Repentance it 's not a turning from one Sin to another or from one Opinion to another unless it be from Errour to Truth or a turning from Prophaneries to Civility or Formality So the last Estate may be worse than the first but it 's the turning from the Power of Sin and Satan to God Acts 26. 18. Isa 55 7. Let the Wicked forsake his Way and the Vnrighteous Man his Thoughts and let him turn to the Lord and he will have Mercy on him c. This I take to be the Essence and Substance of Repentance the change of the Mind and so the turning of the whole Man from Satan to God in the way of the Gospel in which Way and Work of Repentance the Soul shall obtain Remission of Sins here and an Inheritance amongst the Sanctified Ones hereafter 2. That this Repentance is an Evangelical 2. It 's an Evangelical Duty Duty and Virtue and not Legal as some imagine unless it be the Law of the New Covenant so it 's Legal and a Duty Persons who think Repentance to be only a Legal Old Covenant Work and the Persons exercised in it to be of an Old Covenant Spirit discover themselves to be indeed strangers to the New Covenant Grace and the way of Interest therein that must needs be Evangelical that is the Condition or Terms of all our New Covenant Mercy the Grace and Mercy of the New Covenant is propounded on the terms of Repentance and without it we may not expect any Interest therein Luke 24. 47. That Repentance and Remission of Sins might be preached in his Name c. Repentance must precede the Remission of sins as the Condition no Repentance no Remission of sins Acts 2. 28. Repent every one