Righteousness and true Holiness and will own them in the day of need when it will be worth a world to be owned by him Mal 3. 17. though they are hated of the unholy and profane world and though they mourn in the sence of their own unholiness knowing that in themselves i. e. in their flesh dwelleth no good thing yet God owns them and will own them when it will be worth more than the world to be owned by him But Woe to the Wicked that God is a holy God and loves holiness Woe to those that establish iniquity by a Law God will have no fellowship with them Psal 94 20. Shall the Throne of Iniquity have fellowship with thee who frameth mischief by a Law Isa 3. 12. Woe unto the Wicked it shall be ill with him for the Reward of his hands shall be given him God is a holy God and Holy and Reverend is his Name Psal 111. 9. His Name is Holy Isa 57. 15. his whole name holy in all his Attributes holy in his Power holy in his Wisdom in his Justice and Mercy c. it 's all exercised in a way of holiness holy in all his Ministrations in a word he is as Psal 145. 17. Righteous in all his ways and Holy in all his works so that as there is not nor can be any unholiness in him so there shall no unholy person dwell with him for without holiness no man shall see the Lord. Heb. 12. 14. and Rev. 21. 27 There shall in no wise enter into it any thing that defileth c. see chap. 22. 15. 4ly He is a Just and Righteous God and 4. He is a Just Righteous God his Justice and Righteousness runs through all his Name he exerciseth his Power and Wisdom and Judgments and Mercy all in a way of Justice and Righteousness Zep. 3. 5. The just Lord is in the midst thereof he will not do Iniquity c. He cannot do Iniquity its contrary to his Nature to his Name Deut. 32. 4. His work is perfect for all his ways are Judgment a God of Truth and without Iniquity just and right is he he is just in all the Judgments he executeth upon his Enemies Rev. 15. 3 4. Great and marvelous are thy works Lord God Almighty just and true are thy ways thou King of Saints v. 4. explains what is meant by the just ways of the Lord i. e. his just Judgments on his Enemies for thy Judgments are made manifest He is just in all the afflictions and corrections he exerciseth his own people withal Neh. 9 33. howbeit thou art just in all that is brought upon us for thou hast done right but we have doâ—e wickedly He hath exalted his New-Covenant mercy in the way of Justice for there must be no variance in his Name or Nature but his mercy must come to us in the way of Judgment and Justice his justice must be satisfied so his mercy comes forth in the salvation of Sinners here he is called a just God a Saviour Isa 45. 21. Just and yet a Saviour Zec. 9. 9. He is Just having Salvation Rom. 3. 26. that he might be Just and the Justifier of him that believeth in Jesus 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins c. Mercy might not come forth with any wrong to Justice neither shall Justice do any wrong to Mercy but fall in with it and be as truly for the right objects or subjects of mercy as mercy it self Psal 85. 10. Mercy and Truth are met together Righteousness and Peace have kissed each other 5. He is a gracious and merciful God it 5. He is a gracious merciful God is his Name his Nature to shew mercy to men Exod. 34. 6. When the Lord proclaims his Name to Moses he proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth c. Mic. 7. 18. Who is a God like unto thee that pardoneth Iniquity and passeth by the transgression of his heritage because he delighteth in mercy to shew mercy and to do good to sinners is his delight he is good to all and his tender mercies are over all his works he maketh the Sun to arise on the evil and on the good and sendeth rain on the just and on the unjust God so loved the World that he sent his only begotten Son into the world that whosoever believeth on him should not perish but have everlasting life Joh. 3. 16. Jesus Christ by the grace of God did taste death for every man Heb. 2. 9. It is wonderful mercy and goodness to men that God should find a way to satisfie his Justice so far for Sinners that mercy and remission of sins should be proclaimed to sinners on the terms of the New Covenant i. e. Repentance Faith and Obedience Peace on Earth and good will towards men He would have all the world to know that he is a merciful God and therefore the glad tidings is to be published to every Creature but it s the priviledg of his own people true Believers to have a special interest therein they are the people of his mercy and to them his mercy hath and doth abound Eph. 2. 4. But God who is rich in mercy for his great love wherewith he loved us when we were dead in sins hath quickened us together with Christ c. Tit. 3 4. but after the love and kindness of God our Saviour to man appeared not by works of Righteousness that we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit so that this glorious attribute and name of God in our Lord Jesus unto salvation is now manifested with a witness to and for the salvation of his peculiar ones he hath wrought them to it and possessed them of it Rom. 5. 5. and here they are looking for the mercy of our Lord Jesus unto eternal life This attribute of God which is his Name and Nature is full of encouragement to poor Sinners to come in and accept of mercy in this day of mercy and not to judg themselves unworthy of life by putting it from them 2 Cor. 6. 2. Behold now is the accepted time behold now is the day of Salvation Isa 55. 6 7. Seek ye the Lord while he may be found call upon him while he is near let the Wicked forsake his way and the Vnrighteous man his thoughts and let him return to the Lord and he will have mercy on him and to our God for he will abundantly pardon It s full of Consolation to gracious souls that God is a God of mercy it s his Name his Nature he delighteth to be gracious in and for the sake of the Son of his love comfort in respect of sin he is ready to pardon if we confess our sins he is faithful and just to forgive us our sins c. he
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
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.
is a height and depth unsearchable if we lived more in the apprehensions thereof it would fill us more with his fulness and conform us more to his likeness Eph. 3. 18 19. 2 Cor. 3. 18. Quest Did Christ our Lord give himself Quest a ransom for all men or for the elect only Ans He gave himself a ransom for all Ans men to be testified in due time 1 Tim. 2. 6. he tasted Death for every man Heb. 2. 9. he was a Propitiation for the sins of the world 1 Joh. 2. 2. God was in Christ reconciling the World to himself not imputing their sins Cor. 5. 19. and God so loved the whole world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Joh. 3. 16. Object If it be so these absurdities will Object follow 1. That where Justice is satisfied the sinner must be saved it seems to be injustice to take satisfaction in Christ and to damn the sinners unless you hold that all shall be saved 2. Christ suffered in vain if he bear the sins of any that may miss of Salvation by Him Ans 1. The Satisfaction that God took Answ in the Sufferings of Christ lay more in the Excellency of the Person suffering than in the Greatness of the things suffered though the sufferings were exceeding great being born by an infinite Person it was the infinite Worth of the Person that suffered that set an infinite value on the Suffering more than if all the World had suffered to eternity 1 Peter 18 19. 2. Had it been for the redemption but of one person it must have been with the same price so that Satisfaction for the Sins of the World no whit augmented the price paid therefore no absurdity at all 3. No person is delivered only and simply on the sufferings of Christ but the satisfaction that God took in the sufferings of Christ was on terms of their believing and obeying the Gospel and on these terms it is that the Grace of the New Covenant is published to all and none are like to partake thereof without Faith Repentance and Obedience though not as the meritorious cause yet as the terms on which it is dispenced Mar. 16. 16. Luke 24. 47. though it 's true Repentance effected is the gift of Grace 4. VVere it not so the Plaister would not be as large as the VVound nor the Physicians hand be as large in the Cure as the Destroyer was to destroy which seems not only dishonourable to the Undertaking of Christ but contrary to Rom. 5. 15. to 20. though all partake not of the benefits the fault is in themselves and not in the Physician Hosea 13. 9. 2 Peter 2. 1. 5. Yet God had a special respect in this great transaction of the Suffering of his Son unto his elect whom he foreknew and predestinated them to be partakers of the Benefits thereof Rom. 8. 2 3 Heb 2. 10. Eph. 5. 25 26 27. 6. And finally the manner and method of Gods work both in the Creation of Man and since the Fall was 1. He made Man upright in his own Image and so left him in that good created estate to his own power and will to stand or fall God did not act to forward his Fall nor yet to hinder it more than give his Law of Command with the Threat on Disobedience but he sinned voluntarily by the temptation offered 2. Man being fallen from God he hath provided a Remedy a blessed way of Recovery and this Remedy is as large as the case requireth and is to be published and tendred to all and that truly too on the terms thereof that is Faith Repentance and sincere Obedience c. that now whoever will may come and take of this Water of Life freely and Man is left free to accept or not accept and so mans Destruction will be the second time of himself God hath not bound himself nor is he tyed in Justice to work men to the terms prescribed nor doth he any thing to hinder but very much the contrary not only in the All-sufficiency of the Means but by the publishing thereof and manifold mercies and invitations to Repentance VVhat he affords of special Grace and Assistance to any is his superabounding Mercy and it no whit derogates from from his general Love Kindness and Provision for mankind in general and it is mans wilful wickedness in choosing Death rather than Life and thereby judge themselves unworthy of the Life that is offered to them It is true God foresaw Man in his fallen state and saw that notwithstanding the Greatness of the Grace of his New Covenant yet that none would of themselves seek after God and sincerely cleave unto him in that New and Livings way on which he did determine and it was the Covenant and Contract between the Father and the Son in this great Undertaking that his Suffering might not be in vain to bring in some Souls effectually into the Grace of the Covenant and that not from any natural good in them more than others but without all respect of persons only his special and superabounding Grace having passed no Act but as relative to Sin and Disobedience that may hinder any but hath afforded both Means and Helps sufficient by which men might believe obey and be saved but they will not CHAP. IX Of the design of God in general in this his New Covenant Restauration-Work which was to make all things New THe design of God by Jesus Christ in his New Covenant-work was to make all things New Rev. 21. 5. And he that sate upon the Throne said behold I make all things New c. God made the first or old World both Heavens and Earth and all things therein for the use of man and then made man to possess it but man fell by sin and the whole Creation fell with him as a just Judgment of God upon man for his sin Gen. 3. 17. Job 15. 15. Now in as much as this old Creation was lost and faln the design of God by Jesus Christ was the recovery and restauration of all again and to make all New not of new matter that was not before but to make the Old New again all Old things must be made New Quest What is it that God designed by What will God make new A new People Jesus Christ to make New Answ 1. A new people brought out from the old stock a people renewed by the power and spirit of Grace by and through the Gospel and this is that which is owned of all the godly witnessed in the Scriptures and in a measure experienced by all the Saints 2 Cor. 15. 17. If any man be in Christ he is a New Creature Old things are past away behold all things are become New Eph. 4. 23 24. Be renewed in the spirit of your mind and that ye put on the New Man which after God is Created in Righteousness and true Holiness 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
the sense thereof believing the full delivering in the end it is a gracious answer that will fill the soul with joy Rom. 7. 25. Thanks be unto God through Jesus Christ my Lord. The like may be said in many other cases Christians may seek good things of God and he may answer them in other things even cross to expectation yet best for them they may seek Riches and he may give them Poverty they may seek prosperity and he may give them adversity they may seek life and he may give them death and yet give them that which is good and best for them Or thirdly It may be thou hast not prayed in a right manner which is so necessary a requisite in Prayer as hath been before shewed as that without it we may not expect any answer from God that is to pray with the spirit understandingly believingly humbly c. but in thine own spirit if not in thine own name and then no wonder if thou hast no return of thy Prayers from God for he regardeth the manner as well as the matter of the prayers of his people he will be sought in the due manner or else he will reprove and cross his people in the service 1 Chron. 15. 13. The Lord our God made a breach for that we sought him not after the due order God hath respect to manner and order in all his worship and when his people miss thereâ—n he will meet with them in way of reproof Or 4ly it may be thou hast had wrong ends in thy Prayers and that hath hindered thy success there are two great ends to be sought in our Prayers that is the Glory of God and the good of our selves and others and if thou miss in the end of seeking thou missest of all it may be thou hast prayed for Conquest over thy Lusts for the increase of the gifts and Graces of Christ that thou mayest be accounted some body in Profession gifts of Ministery that thou maiest be Esteemed and have a Name c. if God give them it will be to thy wrong this is minded Jam. 4. 3. Ye aâ—k and receive not because ye ask amiss to bestow it upon your lusts God sees that your desires granted would â—uine you you pray for deliverance from Affliction not that you may glorifie God but that you may live at ease and see no sorrow you pray for worldly injoyments when perhaps you have enough before and more then you do well use for the Glory of God to bestow it upon your lusts like Israel of old Psal 78. 18. who ever thus misses in their ends in praying must expect to miss of obtaining or else if they have their desire it will be to their spiritual loss and dammage he granteâ— his peoples desiâ—es when they asked meat for theâ—r luâ—ts but he sent leanness into their souls I am afraid that there are many rich Christians that are grown fat and rich in the World but are grown lean in their Souls and others like the Church of Corinth grow rich in gifts but poor in Grace that he could not write to them as to spiritual but as to carnal even as to Babes in Christ and notwithstanding all their gifts had need to be instructed in that excellent vertue and way of love O all ye Churches and Ministers remember this Gifts without grace to a right use thereof is but like to a Jewel of Gold in a Swines Snout Fifth and Finally or else sin may be the cause why God doth not hear and answer your Prayers Men Pray and Sin and Sin and Pray and wonder why God doth not hear them but if men allow themselves in sin God will not hear them I intend not the common infirmities of nature watched over and warred against by the Saints that shall not hinder their Prayers Jam. 5. 17. but sins lived in and owned unrepented of surely God will not here such Psal 66. 18. If I regard iniquity in mine heart God will not hear me it is the iniquity of the heart and hands that makes a separation between God and the Soul Psal 49. 5. Why should I be afraid of evil when the iniquity of my heels do compass me about It is not the iniquity of our heels that should make us afraid but the iniquities of our hands the iniquities of ouâ— heels are such as we shun and run from such as we hate and war against but the iniquities of our hearts and hands are such as we love follow after catch it and hold it fast plead for it that is the iniquity that will stop your Prayers and the influence of Gods Grace to your Souls Isa 58. 3. They complained they had fasted and prayed and sought God but he did not hear nor take notice of them the cause see ch 59. 1 2. Behold the Lords hand is not shortned that it cannot save nor his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear O its sin and iniquity that puts a stop to our Prayers and causeth God to hide his face that he will not hear and this the Church was sensible of and O that we were more sensible then we are Mich. 7. 9. I will bear the indignation of the Lord because I have sinned against him c. If souls once come to be sensible of sin that it is the cause of affliction and of Gods indignation against his own people and hinders the prevalency of their Prayers they would certainly search out the sins which are the cause and humble themselves and turn from their iniquities and patiently to wait and bear till he turn to them in mercy Quest. What Sins are they that ordinarily Quest causeth God to pass over the prayers of his people and to refuse to hear but rather to afflict them Answ 1. All sins of the heart and hands Answ have the same effect but I shall mention some more remarkable sins for which the people of God hath been afflicted and against which he hath manifested his displeasure 1. That sin of Covetousness and worldly mindedness the common bait by which the Devil deceiveth souls that steals away the hearts of Christians if Grace prevent not to their spiritual and effectual ruine or at best to their great loss on the spiritual account and oft times on the outward account likewise stopping and hindering their prayers and drawing down Judgment both upon themselves and others Isa 57. 17. For the iniquity of his covetousness was I wrath and smote him I hid my face and was wrath and he went on frowardly in the way of his own heart c. O that we had not cause to say that this iniquity prevails at this day and though God smites and smites at this iniquity as is evident by the manner of his smiting yet whether he hath not cause to say he went on frowardly in the way of his own
in all cases of Christs service in first listing themselves under him ver 5. They first gave themselves to the Lord c. this is acceptable when souls give themselves to the Lord to be saved and ruled by him Rom. 6. 17. and 2. in their continuance with him it must be willing John 6. 67 68. God hath in all his Administrations throughout all ages had his instituted Ordinances by which his people his Church was distinguished from others and in the observation of which they did visibly own God in the World and the truth is that the institutions of God in matters of Worship have been the Badge of distinction between his Church and the world throughout all ages and the cause of all the woe and misery that hath come on mankind and on the people of God hath been for the transgression of instituted Ordinances Adams transgression of an instituted Ordinance brought in death and misery in all mankind and all the Plagues and miseries brought on Israel of old was for transgression of the instituted Ordinances of God in the matters of his worship See 2 King 17. 7. to 20. all the misery and wrath complained of in the Lamentations of Jeremy was the effect of this very sin the Transgression of the Laws of God in the matters of his Worship in his Instituted Ordinances Levit. 1. 18. The Lord is righteous for I have rebelled against his Commandments and ver 16. Woe unto us we have sinned c. And for this will be the great controversie of God with the pretended Christian world in the latter days Isa 24. 1. to 6. The Lord Christ having appeared in the latter end of the world to put away sin by the offering of himself he being the substance of all former institutions they leading to him Col. 2. 17. Heb. 10. 1. and so he is become the great Lord and Lawgiver of his Church God speaking to us by him Heb. 1. 1. 2. Whom we are to hear i. e. to obey in all things Acts 3. 22. 23. all his Ordinances and Laws are indespensably necessary for his Subjects to obey him in so far as they know his will and ignorance will not altogether excuse in this matter therefore it behoves all to be dilligently inquiring that so they be not willingly ignorant The Laws Ordinances and Institutions of Christ for his Church his Kingdom to serve and worship him in are as followeth 1. Baptism after believing repenting 1. Is Baptism and turning to the Lord is the first duty required Mat. 16. 15 16. Acts 2. 38. 41. and is the imitating Ordinance into the visible Church and kingdom of Jesus Christ and is the duty of all true Believers and there is no other way or door of enterance declared by Christ but by Faith and Baptism Not by natural generation or birth as some imagine that is done away as being of the old Covenant where the natural seed were accounted for the seed Gen. 17. 7. ver 14. but in the New Covenant the spiritual seed that is believers are accounted the seed and subjects of Christs Kingdome and are to live under his laws Gal. 3. 26 28. nor by entring into Covenant as some others imagine which is after their own devising mistaking and misapplying the Scriptures as that 2 Cor. 8. 5. They gave themselves to the Lord and unto us by the will of God Hence some and that too men of parts and learning gather That they first gave themselves to the Lord by believing and accepting the Gospel and after to us that â—s to the Church by some Covenant which is a clear and palpable mistake its true in the first sentence that is they gave themselves to the Lord may be included their giving themselves to the Church by Faith and Baptisme for those who give up themselves to be the Lords Subâ—ects in his Church do give themselves to the Lord and to us by the Will of God that is they gave themselves to the ministry of the Saints in their necessities and that beyond what the Apostles hope was considering their great affliction and deep poverty that this is the true meaning of that Scripture is so plain that he that runs may read it so that I know no other way of enterance into the Church and visible Kingdom of Christ but by Faith and Baptism Neither understand I well what they mean that call Baptism a Covenant and talk so much of a Baptismal Covenant it s a language the Scripture knows not neither know I any other Covenant then the Gospel new Covenant of Grace which on our part is a willing consenting from believing the truth of the Gospel to be saved by Jesus Christ and to be ruled by him as Lord and King which faith and consent is to be confessed in order to Baptism by which the believer visibly gives up himself to the Lord as to be saved so to be ruled by him What other things are held forth in Baptism its meet for Christians to be instructed in as the washing away of sin Acts 22. 16. that is the pardon and purging away of sin by the blood of Christ not the washing of the filth of the flesh but the answer of a good conscience toward God 1 Pet. 3. 21. Yet the washing of the flesh is a figure of that within and a Conformity to Christ in his Death and Burial thereby signifying our Death to sin and our natural death likewise to confirm our Faith in the truth of the Resurrection Rom. 6. 3 4 5 6. 1 Cor. 15. 29. and why Baptism and the Supper of the Lord which is the second instituted Ordinance that I shall mention should be so frequently called Seals as they are by some I know not because the Scripture knows no such things some calls themselves to Seal Gods love to the soul and the believers interest therein As to this its true the love of God and Christ is abundantly held forth therein and the believer exercising faith may and I hope do meet with refreshing and sealing consolations therein and so he doth in other of the instituted Ordinances of Christ i. e. the Word and Doctrine of the Gospel but without the exercise of Faith he profits by neither Heb. 4. 2. Others say they are Gods Seals to confirm his truth in his Covenant to us and that God never sets Seal to the truth of any mans interest that we must look to our selves whether we have the faith to which the Covenant is made God seals to that he will not fail in performing of the Covenant on his part which have something of truth in it i. e. it behoves us to look that our faith is right and God will not fail in performance of his Covenant of life but its true likewise that God hath and doth set seal to the truth of his peoples faith in the Covenant of his Grace else they can have no seal but their own which must needs prove invalid in the day of
gain here its durable eternal and exceeding great a weight of glory Mat. 5. 11. 12. 1 Pet. 4. 13. Your reward shall be great in Heaven and your joy exceeding and full of glory at that day Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us bring your hearts to a right reckoning as the Saints of old have done reckon the littleness of the suffering and the greatness of the glory the momentariness of the suffering and the eternity of the glory and you will see that there is no comparison between them you will then indeed see and say that sufferings for Christ is your gain your riches as Moses that Servant of the Lord did He esteemed the reproach of Christ greater riches then the treasures of Egypt for he had respect unto the recompence of reward Heb. 11. 25 26. I shall now only answer two objections or questions about this matter and so conclude this Chapter 1. If it be true indeed that God and Quest Christ do love the Saints as the Scripture relates and that they are so nearly and dearly related to them i. e. to God as Children and to Jesus Christ as Espoused to him and Members of his body how it is possible for the Father and the Son to permit them to pass under such oppressions and wrongs from men in the World Answ 1. Without all controversie it Answ should not be so with them were they fit for another state it s not for want of love or good will in God that his people must be chastised but it is in love and faithfulness that the Lord doth it or permits it to be done it s for their good as hath been before shewed Parents correct their Children for their good and not their hurt in love to amend them and not to harm them though Children think the contrary he doth it for their profit To make them partakers of his holiness that they may not be condemned with the world 2. He will try them as I said before the truth of their Faith Love Patience and Constancy and great reason it should be so for the truth of our Lords love to us was tried to the purpose and that too in the way of his Suffering for us and he was content to suffer and bear hard and heavy things for us without grudging and repining and its meet our loves should be tryed likewise therefore let us arm our selves with the same mind 3. Though he in this way try and prove his people yet he takes all the wrong done to them as done to himself and will judge both his and their enemies in the end Zech. 8. 2. He that toucheth them toucheth the Apple of his eye Acts 9. 4. Saul Saul why persecutest thou me 4. His glory â—s concerned in it which should be more precious to us then our lives on your part he is glorified it is his glory to have a people in a sinful world to bear up his name before men in a way of profest obedience in opposition to the wickedness of the world and it will be for the glory of his Justice in the day of accounts that he had a people in the world that did own him and bear up his name in doing and suffering and shall silence and shame enemies at that day and cause them to justifie and Glorifie God in the day of visitation 2. Christ saith that his Yoke is easie Quest and his Burden is light Mat. 11. 30. how does it appear so to be seeing such heavy service and sufferings attend the Gospel Answ 1. It s a easie Yoke comparatively Answ with the Yoke of the Old Covenant which was such a Yoke as Peter saith Acts 15. 10. That neither we nor our Fathers were able to bear 2. It s easie and light compared with the Yoke of Sin and Satan which makes men to take great pains to do wickedly and very often destroy their bodies in the Service of Sin and Satan by Surfeiting and Drunkenness and other ways in which they willingly Sacrifice themselves to the Devil and their own Lusts and so to Eternal Condemnation from which Believers are delivered 3. To truly gracious Souls that love the Lord Jesus in Sincerity there is nothing so heavy a burden to them as sin nor pleasant as the service of the Lord and sufferings too when they live the life of Faith and love sin is their burden and the want of a suffering frame of spirit is their burden but Grace and Holiness and a Heart fitted to conform to Christ in every thing and to follow him where ever he leads that is the delight of the gracious soul Note this as a special distinguishing Character Note this between a gracious Sincere Heart and a Hypocrite or Formalist the burden of the Hypocrite is that there is such service and that there are such duties required such sins to be avoided and such sufferings to attend the Gospel and this is his burden He goes on heavily and at a hard rate and in all could gladly turn back again if self esteem and credit with Professors and legal conscience would permit and many poor souls waiting for a fair opportunity of drawing back ever and anon break through all and return as they were this we see by wofull experience according to that word 2 Pet. 2. 21 22. But the Sincere Christian rejoyceth in the Service and hateth the sin that doth so esily beset loves the holiness of God and the purity of his Word and Worship but is burdened and grieved that he comes so short in the right performance thereof he quarrels not at the strictness or holiness of the service but with himself that hath so much aversness in his nature thereunto He rejoyceth that God hath accounted him worthy to suffer shame for his name sake but is burdened with his own carnality and coming short in the right suffering spirit of the Gospel CHAP. XXX Of Death and the State after Death of the Resurrection and Judgment COncerning Death I need say but little not only the Scripture assures us of the certainty thereof that it is appointed for men once to die but common experience confirms the truth hereof we see it dayly that all men dye it is the way of all flesh great and small noble and ignoble good and bad all die except those of the Saints that shall be found alive at the coming of the Lord they shall be changed which will be a death to the body though not asleep in the grave but a sudden change 1 Cor. 15. 51. and many of the wicked shall not then die but be cast alive into the Lake of Fire Rev. 19. 2. But alas who is that so layeth it to heart the certainty and suddenness thereof so as to be preparing and prepared for it as doth concern them that prayeth with the Prophet Psal 39. 4. Lord make me to know
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
Christians have great work to do for God in the World in matter of service and suffering in doing good and eschewing evil in mortifying sin great burdens to bear for the sake of Christ and it is only love flowing from Faith that will make all easie and help us through every duty and every difficulty for Faith worketh by love Gal. 5. 6. Faith getteth victory over the World but it is by love for Faith can do nothing without love as it ought to be done for it is nothing but Faith and love working together makes the soul bold and valiant for God and strong able to do suffer and bear for Christ what-ever he calls us too It is the never-failing Virtue it will never fail us hear as it shall not fail us hereafter it 's the bond of perfection or the perfect bond that ties us perfectly to God in all difficulties and perfectly one to another in every duty holiness in life is the great concernment for every Christian to be pressing aften to be holy in heart and holy in life to be holy in all manner of conversation and godliness 1 Pet. 1. 15. But this we must attain in the power of the love of God in the Gospel if ever we attain it Eph. 3. 17 18 19. 1 Thes 3. 12 13. 3. Love is the fulfilling of the Law 3. It is the fulfilling of the Law yea and of the Gospel too Mat. 22. 37 39 40. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self on these two Commandments hang all the Law and the Prophets it all hangs upon love Rom. 13. 8. 9. He that loveth another hath fulfilled the Law so that Love to God and love to Man is the fulfilling of the Law not that any should suppose that meerly love without any thing else is intended but that where truth of love is to God and to man for God's sake it will carry on such souls chearfully to every duty both to God and Man that the Law requireth that is the Law of the new Covenant for the Law as it is holy just and good is still to be observed as administred by Christ in the new Covenant and is the rule of the Believers sanctification and he that loveth truly fulfilleth it rightly and the true cause why Believers live so little to the Law of Christ is because they love so little 4. Where this Grace of Love is in truth 4 It is an evidence of being born of God it 's an evidence that such souls are born of God and in a state of life it 's an Heaven-born Virtue and they are Heaven-born Christians in whom it is and the contrary discovers a state of death 1 Joh. 3. 14 15. And this of love in this Scripture is not intended as some imagine only a sign to others that such persons are born of God but to the persons themselves in whom it is see ver 19. And hereby we know that we are of the truth and shall assure our hearts before him It 's an high evidence to a gracious soul that he is born of God and is of the truth and that he is passed from death to life And thus much as to the excellency of this Virtue of Love 2. It may inform us of the great coming 2. It informs of the great comeing short herein short and wonderful failing of Christians in this matter every one may best find out this in his own heart as among all the choice Virtues of the new Covenant this excelleth so it is to be feared that among all Christians fail most in this of love to God to Man to the Word to the Precepts yea to the promises of the Gospel the Lord help souls to lay it to heart in time for nothing demonstrates us to our selves to others to be Christians indeed as this of love doth 3. It inform us of the true cause of all 3. Of the cause of all miscarriages miscarriages among Christians to God to Man both Saints and Sinners it is want of love love would make us willing to every duty it would set the soul upon the wheels to run the way of Gods Commandments and to make them the joy and delight of our souls We should then make God's Statutes our songs in the house of our pilgrimage we should then be free and universal in our obedience love would end very much and many of the differences among Christians and cause them to bear with and forbear one another In a word if ever there be a reformation of things amiss among Christians it must begin here 2. Use of exhortation to this great duty 2. Vse of Exhortation of Love the Excellency the Beauty the Glory thereof should quicken the hearts of Christians to a greater desire and endeavor after so holy so lovely and desirable a Virtue if it be so excellent let us approve it Phil. 1. 9 10. And this I pray that your love may abound yet more and more in all knowledg and in all judgment that you may approve things that are excellent that ye may be sincere and without offence till the day of Christ. Let us approve it in our hearts in our lives Let us walk in love as Christ also hath loved us and given himself for us To provoke your hearts to be more reaching after this Heavenly Virtue consider not only what hath been already said which is enough to quicken any living believing soul with an earnest desire of increase herein but further consider 1. That duty to God calls for it see the 1. Duty to God calls for it many commands in Holy Scripture to this great duty of love to God to one another and to all men Mat. 22. 37. Thou shalt love the Lord thy God with all thy heart c. Ps 31. 23. O love the Lord ye his Saints and whoever sincerely performs this duty is under the Blessing of Grace in order to Glory Eph. 6. 24. Grace be with all that love the Lord Jesus in sincerity Amen But on the contrary if any be without this Divine disposition and so perform not this duty see 1 Cor. 16. 22. If any man love not the Lord Jesus let him be accursed Anathema Maranatha accursed till the Lord come and for the duty of Saints love one to another see John 13. 34. A new Câ—mmandment give I unto you that ye love one another c. 1 Joh. 4. 21. This Commandment we have from him that he who loveth God should love his Brother also 2. The Saints relation to God and one 2. Relation calls for it to another calls for it they are the children of God the Sons and Daughters of God Almighty this is their relation to God and their priviledg They are all the Children of God by Faith in Christ Jesus they are all the children of one Father espoused to one Husband members of one Body 1 Cor. 12. 27. Ye are the body of
Christ and members in particular and this calls aloud for love in the highest degree both towards God our Father and towards our Lord Jesus Christ and one towards another 3. The blood of Christ calls for it it being 3. The blood of Christ calls for it one special end for which it was shed to make up the blessed relation of Peace Unity and Love of Father Son and Saints Christ had never died such a cursed death had it not been to reconcile us to God to make up the breach between God and us to bring us in again to God that we might love God and live to him and to reconcile us one to another that we might love one another as brethren see both these Eph. 2. 13 to 16. Where our reconciling to God and one to another is both by the Cross and sufferings of Christ 4. The Prayer and Intercession of our 4. The prayer of Christ calls for it Lord Jesus calls for it he hath suffered for it and hath prayed for it John 17. 21 23. That they may all be one as thou O Father art in me and I in thee that they also may be one in us c. Beloved friends shall our dear Lord command it sweat and suffer for it and pray for it and shall we set light by it and be negligent in so weighty a matter as this is that so much concerns the Name and Glory of Christ in the World that so much concerns our duty and our spiritual and eternal welfare 5. The souls of poor sinners call for it 5. The souls of sinners call for it the littleness of love to God appearing in the muchness of self-love and love to the World and littleness of love to Saints appearing by the divisions amongst them hardens sinners against the truth to their destruction when they see such divisions and breaches and so little love they speak evil of the way of truth and are hardened in the way of sin to their destruction Love among Christians and a lovely carriage towards all is the way to convince sinners that God is with his people and that they are in the truth Joh. 17. 23. Where Christ prayeth his Father that his people might be made perfect in one that the World may believe that thou hast sent me Love and Unity among the people of God would be a blessed means to convince the World of the truth of Christianity and to make them in love with Jesus Christ 6. Your own souls abundantly need it 6. Your own souls call for it and if sensible thereof would groan and cry out in the sense of the want thereof and be endeavouring an increase therein without it you can have no solid ground of Peace in your own souls 1 Joh. 4. 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love If ever you would be rightly rid of tormenting fear and have joy and peace in your souls it must come in in this way of love living much in the love of God in Christ Jesus will perfect your love to him and to his holy ones for his sake which will prove so high an evidence to your souls of the truth of Grace that it will cast out all fears and establish your hearts in believing your interest in and relation to the Lord Jesus so Faith working by love will be to you sound and solid peace no wonder that persons that have but little love have so little peace in their souls without it you can have no true fellowship with God nor one with another 7. The present time and state calls for it 7. The present time and state of the Church and dispensations of Gods calls for it for it is a time and state of division and breaches among the people of God in general one bends one way and another bends another way casting contempt and reproach upon each other as if they were enemies by reason of which the way of truth is evil spoken of and poor sinners are hardened and God and Christ is dishonoured and many gracious souls grieved and discouraged O that all who have any bowels of love in them at all would lay these things to heart and learn to love more then they would bear with and forbear each other in love then they would be content to let each other walk according to what they have received and not be offended at their diligent and humble enquiring after further light without bitterness and wrath and evil speakings O the general coldness and luke-warmness that hath befallen the Church at this day and all for want of love the earthly worldly mindedness and covetousness the streight-heartedness and streight-handedness the love of back and belly in pride and voluptuousnâ—ss and other abominations that do more than manifestly declare the great coming short in love truth of love would cure all and the present dispensations of God his frowns and corrections by his rod and the things he seems to be calling his people to bear and suffer for his name and sake which can never be rightly born and suffered but in the spirit and power of Evangelical love all which calls aloud to all gracious souls to learn to love more 8. Consider the sweetness and loveliness 8. It 's a sweet and lovely life of the life of Love 1. To God if you live up much with God in truth of love it will not only sweeten your souls to God and he will delight in you but your thoughts will be precious of him and his service will be sweet and precious to you His yoke will be easie and his burden will be light Otherwise his service will be burdensome and his work tiresome to the soul but truth of love to God sets the heart at liberty and carrieth the soul through the most difficult services with delight and this is the soul that God will meet with in the way and manifest himself unto John 14. 21. And 2. This is the true sweet and lovely life of Christians one with another Ps 133. 1 2. Behold how good and how pleasant it is for Brethren to dwell together in Unity it is next to the Divine anointings of our Lord Jesus and indeed an effect thereof It 's like the precious ointment upon the head that run down upon the heard even Aaron's beard that went down to the skirts of his garments Aaron was a type of Christ his anointings of Christ the running down of the ointment upon his beard and the skirts of his garment the coming down of the spirit of Christ upon his members which unites them to him in the same spirit and love and one to another by the same spirit so that the unity of Saints is next to our unity with Christ John 14. 20. and 17. 23. 9. It 's that Virtue which makes us most 9. It makes us most like God like God
and practised throughout all Ages the Precepts and Promises comes under this Law and hence it is that not only the Law given by Moses is called the Law that was the Law of Commands but the Psalms is called the Law John 10. 34. Which relates to Psal 82. 6. and Psal 78. 1. Give ear O people to my Law c. And the Prophets are called the Law 1 Cor. 14. 21. In the Law it 's writen c. Which relates to Isa 28. 11. All the promises of God in his Word may come under this of Law 1. As it concerneth us to believe them this is the Law of Faith and it 's our duty to believe God in all his Word 2. As it concerneth God because he hath tied himself to us therein that as his Precepts tieth us to obedience to him in matters of Faith and Practice so his promises is the Law by which he walks towards his people and he would have his people to know that as he hath brought them under the Law of the new Covenant to him and they ought to be obedient to him in all things Acts 3. 22. So he hath obliged himself to his people in the Law of the new Covenant to him and they ought to be obedient to him in all things Acts 3. 22. So he hath obliged himself to his people in the Law of the new Covenant to perform all the good things promised therein to his people that keep Faith to him in that Covenant and that if we fail not in our duty he will not cannot fail in his Word having bound himself by his own Law and Covenant of Promise in this matter and he cannot lie he cannot break his own Law Covenant Rom. 3. 3 4. 2 Tit. 2. 11 12 13. Tit. 1. 2. Heb. 6. 17 18. And not only so but he hath bound himself by promise to supply the hearts of his people with Grace till they come to Glory Jer. 32. 40. 2 Thes 3. 3. 1 Pet. 1. 5. Joh. 10. 28 29. 2. Sometimes and most frequently in 2. The Law given by Moses Scripture by Law is intended the ten Precepts given by Moses in tables of Stone from Mount Sinai Rom. 7. 7 c. and 13. 8 9. Gal. 3. 17 to 22. Sometimes it intends the whole Law Moral Ceremonial and Judicial Eph. 2. 14 15. Gal. 5. 2 3 4. And the Prophet Ps 119. So frequently speaking of Law Statutes and Judgments c. Intends thereby the whole of the Law 3. The making known of the Will of 3. The Will of God before the Law God before this Law was given from Mount Sinai and in some sense without it is impliedly called the Law Rom. 5. 13. For untill the Law sin was in the World but sin is not imputed when there is no Law and 4. 15. Where no Law is there is no transgression Thereby clearly implying that there was no time from the Creation in which man was left without Law though God have had his differing waies of bringing it forth 4. The Will of God made known in the 4. The Will of God in the Gospel Gospel by Jesus Christ is called Law and is indeed the only Law Covenant on record for Believers called The Law of Faith Rom. 3. 27. The Law of Liberty Jam. 1. 25. The Royal or Kingly Law Jam. 2. 8. Given to us by the Lord Jesus Heb. 1. 1 2. Joâ— 12. 49 50. Unto whom we ought to submit in every thing Acts 3. 22 23. The Doctrine of the Gospel relating to Faith and Obedience is the Law of Christ His Royal Law to Believers 5. The new Covenant promised and 5. The Law written in the heart written in the heart that is an holy disposition and power of Grace to do what God in his Law-Doctrine of the Gospel requireth is called the Law Heb. 8. 10. Rom. 2. 14 15. This is the Law of God in the heart Ps 37. 31. The Law of God is in his heart his steps shall not slide 2. How the Law of God hath been at 2. How it hath been delivered 1. To Adam several times and in several waies and methods delivered Heb. 1. 1. The first was given to Adam in his state of Innocency Gen. 2. 17. Who by nature was the original or root of all mankind though it be not in them called Law yet it was a Law Covenant of Command with the penalty on the breach thereof Of the tree of the Knowledg of good and evil thou shalt not eat for in the day thou eatest thereof thou shalt surely die or in dying thou shalt die Which Law he transgressed and brought in death on himself and all mankind 2. After this fall of man God had his Law in the World condemning sin till the Law was given by Moses though not so clear and plain else there had been no sin for Where no Law is there is no transgression and yet before the Law or untill the Law given by Moses sin was in the World yet not so clear a Law For the Law was added because of transgression that sin might appear to be out of measure sinful It was sinful before but it did not appear to be so sinful before as it did after by the Law they that sinned before the Law did not sin after the similitude of Adam ' s transgression Rom. 5. 14. That is against a plain Precept with a threat as those since the Law who received it and lived under it as their Law Covenant and voluntarily brake it and in that respect did sin after the similitude of Adam's transgression though it 's true in some respects none can sin after the similitude of his transgression And that first as he in a state of innocency and yet sinned 2. As a publick person and so let in sin and death upon all so none but himself personally could sin yet sin was in the World till the Law which argueth that there must be some Law So then the question is what that Law Quest was and how it was given and administred Answ It is the opinion of some that it Answ was the Law of Nature written in the hearts of all men which is the Moral Law or substance of the Law given by Moses Now though I shall not altogether deny this position yet I think it hath need to be inquired into and to be considered with other concurring circumstances without which it will not hold true for 1. There is no such thing as a Law written in the hearts of men by nature to teach them that God is and is to be worshipped and to convince of sin against him distinct from all means without him And this will appear if we consider 1. That all Nations in the World know and worship according to the traditions and customs received and judg that to be sin which by custom and account is so taken to be and hence it is that the World generally in many things call good evil and evil good
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
variously and differingly as he pleaseth and that for the use and edification of the Church for that indeed is the great end and use of gifts and he never intended to give to all his children gifts for publick service in the Church are all Prophets c. no tâ—â—y are not Some are Prophets or Spiritual and others are reputed as ignorant that is without gift for publick service but must rather learn 1 Cor. 14. 37 38. of which are Women in general and many Men likewise therefore be content with what God hath given thee and faithfully improve that and in so doing thou shalt not only meet with acceptation but it may be with increase For there are ways for use and improvement of Christians gifts though not in a publick way on a Church account that is inclosed and in family duties and in private with Brethren and Members Mat. 18. 19 20. therefore note this by the way 1. That it is a weakness for weak Brethren that have not a gift of publick use for edification to put themselves on publick imployment when it is neither profitable to the Church nor honourable to the Lord. 2. That its the Churches weakness to urge Publick Duty on Private Spirits A fourth hinderance and discouragement 4. No return of prayer in Prayer is may the soul say I have prayed often and waited long but I doe not find that I have any answer or return of my Prayers but rather the contrary God seems to go over all my Prayers and to work contrary to my Prayers and to write bitter things against me the more I pray the worse it seems to be and what should I do in this matter Answ 1. In General if it be so indeed as you suppose yet be not discouraged it is no otherwise then sometimes hath been the dealings of God with his people formerly as appears by their complaint in this matter Psal 13. 1 2. How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me how long shall I take councell in my soul having sorrow in my heart daily how long shall mine enemies be exalted over me yet the Prophet giveth not off but prayeâ—â— still ver 3. Consider and hear O Lord my God lighten mine eyes lest I sleep the sleep of death And further the Lord did not only seem to forget and not hear the Prayers of his Servants but to be angry with the Prayers of his people Psal 80. 4. O Lord God of Hosts how long wilt thou be angry with the prayers of thy people See ver 5. 6. and ver 7. 14. He continueth Praying still Turn us again O God of Hosts look down from Heaven and visit this Vine c. so that if the case be thus yet be not discouraged but pray still and faint not the Lord proveth the faith and patience of his People for he hath not said to the House of Jacob seek ye me in vain and remember that it is a note of a graceless person to give off and to say it is in vain to serve the Lord and what profit is it that we have walked moâ—rnfully before him Mal. 3. 14. But it often comes to pass that God doth not answer the Prayers of his people from several just grounds which I shall endeavour to shew as followeth 1. It may be thou Prayest for that which Grounds of Gods not answering Prayer God will not give or for that which he hath not promised or at least not promised it in the way and at the time that thou wouldst have it so did Moses that servant of God pray for that which God would not give him and then it is in vain to pray against the will of God see this in Deut. 3. 23 26. Moses besought the Lord that he might not die but that he might live and go into the goodly Land but God had designed the contrary and would not answer his Prayer ver 26. The Lord was wrath with me for your sakes and would not hear me and the Lord said unto me let it suffice thee speak no more to me of this matter c. So that when the people of God ask of him things that he will not give them but hath determined the contrary it s in vain then to ask see the like Jer. 7. 16. Pray not thou for this People neither lift up cry nor Prayer for them neither make Intercession nor Prayer for them for I will not hear thee Or secondly if thy Prayer be right in all things in this matter he may answer thee and thou not know it For 1. God does not always answer the Prayers of his people in the same things they pray for and yet answer them in that which is equivalent that is as good and better then that which they prayed for for God knoweth what is good and giveth the best good to his people Thus Moses prayed Exod. 33. 18. Lord I beseech thee shew me thy Glory he asked too much of God not too much for God to grant but too much for Moses to receive if he should have had his desire it would have killed him ver 20. And he said thou canst not see my face for there shall no man see me and live But God answered him in that which was better for him in his present capacity that is the sight of his goodness which should suffice him till he was capacitated to see his glory Ex. 34. 6 7. So likewise Paul 2 Cor. 12. 7 8 9. he prayed thrice to be rid of the Thorn in the Flesh the messenger of Satan that buffeted him and the Lord answered him not in the very thing but in that which was as good and better My Grace is sufficient for thee â—ay strength shall be perfected in weakness and this the Apostle took for a good and full answer most gladly will I therefore glory in mine infirmities that the power of Christ may rest upon me c. So it may be thou hast prayed over and over again and again to be delivered from afflictions and persecutions and yet they increase daily and thou thinkest God hath not heard thee but if he assure thee that his Grace shall be sufficient to bear thee up under all that he hath done and will bless thee with strength in thy Soul that is enough and a gracious answer and that he will deliver in his time for this he hath promised it may be thou hast been wrestling and praying against thy corruptions of nature and crying out as the Apostle O wretched man that I am who will deliver me And when shall I be delivered c. and yet canst not be rid of them but some of these Canaanites do still remain and so thou thinkest that God does not hear thee but if he lead thee thereby the more to Jesus Christ to see the need thou hast of him and the salvation that is in him keeping up the warfare still and keeping humble in
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
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