the great commands of the Gospel Ans 1 Love is the great command and where true faith and love is there will be the effects of it 1 Tim. 1.5 Now the end of the commandement is love out of a pure heart and a good conscience and faith unfained This is both the beginning and end the first and last in the Law of the Gospel Love first God out of love hath given us a law wee out of love yield obedience to it James calls it the royall Law Jam. 2.8 If ye fulfill the royall law according to the Scripture thou shalt love thy neighbour as thyselfe 2 Now this love is manifested 1 To Christ 2 To the Saints 1 To Christ and that first in keeping his commandements Joh. 14.23 Jesus answered and said If a man love me he will keepe my words ver 24. he that loveth me not keepeth not my sayings Love will cause those in whom it is to submit to Christ in every thing 1 John 5.3 This is the love of God that wee keep his commandements that is here in is our love to God made manifest in keeping his commandements Quest What are the commands of Christ to his children with relation to himself Ans His command is first love as you have heard 2 Obedience flowing from her this obedience is first to Gospel commands 2 In a Gospell manner 3 To Gospel ends First it must be to Gospell commands wee are to heare Christ in all things not Moses Act. 3.22 him shall you heare in all things c. believers are to receive every comand as from the hands of Christ John 15.14 Ye are my friends if you doe whatsoever I command you The first command that Christ requires of believers and that next after faith received is Baptisme Mar. 16.17 He that believeth and is baptized shall be saved so likewise Mat. 28.19 Disciple Nations and baptize them this was the first thing in the commission to be submitted to and it was ever so in the Apostles practice which must be our pattern Act. 2.41 As many as gladly received the Word that is believed the truth of the Gospel and gladly received the Lord Jesus the summe and substance of the Gospel were haptized so Act. 8.12 They believed and were baptized both men and women so Act. 16. Lydia and the Goalar In a word this was the first duty that ever the Saints performed the first ordinance that ever they subscribed to after faith received in the Scripture there is neither precept nor president either to baptize before faith or after to teach faith or else after faith is received to neglect or slight baptisme it being a command of Christ love in the Saints compelling them to yield obedience to every ordinance of Christ for his own sake with an expectation of a farther discovery and manifestation of love and grace from God in his own ordinance in his own way Now I confesse there are many objections that by many are made against this truth who plead for and practice the baptizing of insants But because I have in another treatise indeavoured from the light of Scripture to cleare the truth and answer those objections I shall in this place passe them by onely by reason of our late conference I shall briefly touch upon these three Scriptures we then had in disputation The first is Act. 2.38 39. The promise is to you and to your children c. The Promise in this place was concluded upon that it was remission of sins and the gifts of the holy spirit hence was drawn this conclusion that the infants of believers found as large an interest in this promise as their parents and therefore ought to bee baptized Which I cannot but deny and assirme that the promise here was to the Iews as many as the Lord did call to their children as many as the Lord should call to the Gentiler afar off as many of them as the Lord should call There is a sound truth in the Scripture thus interpreted for God gave remission of sius his spirit all the good things of the Gospel to as many as he called both Iow and Gentile and so he will to the worlds end and indeed he never promised it to any other He that believeth on the Son hath life he that believeth not hath not life Joh. 3.31 If the promise of the Covenant of grace remission of sins and the goodthings of the Gospel had been to the Iews that beleeved and to their naturall seed it must then have been made good to them or else there was no truth in the promise but it was never made good to them for then they had not been apostated as they are to this day nay the Lord was so far from intending any such thing to the Iews that hee intended their rejection and casting off Rom. 11.15 neither was the promise to the naturall seed of the believing Gentiles but the elect of God both Iews and Gentiles obtain it Rom. 2.7 and God under the Gospel makes no difference between the seed of the believer and unbeliever with relation to their Generation but it is grace that makes the difference The second Scripture was Mar. 10.13 14. Suffer little children to come unto me and forbid them not for of such is the Kingdome of God That which is hence inferred is that children are blessed that they are a part of the Church and therefore have a right to baptisme whereas it is very probable that those infants were brought to Christ to be cured of some diseases for the Text sayth They brought young children to him that he might touch them and he blessed them that is gave them the blessing they came for to wit health and cure and whereas Christ sayth of such is the kingdome of heaven that is of such qualified spiritually as those infants were naturally so Christ himselfe interprets it ver 15. Verily I say unto you whosoever doth not receive the Kingdome of Heaven as a little childe be shall not enter therein that is whosoever doth not receive the Kingdom of God both of grace and glory as a little childe that is humble and meek and teachable able to doe nothing himselfe but Christ is his all and in all he shall never enter therein so that Christ takes occasion from those little infants to discover a Gospel mystery a mystery indeed to naturall men Mat. 18.2 3. The third Scripture was that in 1 Cor. 7.14 The unbelieving wife is sanctified to the believing husband else were your children unclean but now are they holy Now it was first granted that the sanctification of the wife is but a civill sanctification shee is sanctified to his use that he ought not to put her away 2 This was granted also that holinesse is a fruit of sanctification then I say the fruit or effect cannot be greater then the cause the cause cannot produce a greater effect then it selfe the cause being onely a civill sanctification the holinesse of the children
must be the same so that now under the Gospel the believer may lawfully keepe the unbeliever whether husband or wife and their children whereas under the Law if a Iew marryed with an idolatrous Gentile he was to put away both wife and children Ezra 10.3 but under the Gospel there is no such thing unlesse the unbeliever will depart 2 After faith and baptisme the will and command of Christ is that his people should yield obedience to all his comands indeed he doth not onely command it but gives power there is a power goes with the commands of Christ he is the King of his people he gives laws and statutes and withall gives in abilities to doe what he commands Christ knows that without him you can doe nothing John 15.5 the will and commands of Christ is that his people should be holy is all manner of holy conversation the will of God is their sanctification 1 Thes 4.2.3 For yee know what commandements we gave you by the Lord Iesus for this is the will of God your sanctification to abstain from sin to ver 7. and the reason is rendred ver 7. For God hath not called us unto uncleanuesse but unto holinesse God hath not given his Son to redeeme men that so they might live in unclean unholy ways he doth not call them to fellowship with himselfe and one with another that so they might take their pleasures in the world in sin no no God calls his to holinesse and therefore the Apostle Peter sayth It is written be yee holy or yee shall be holy as I the Lord your God am holy 1 Pet. 1.16 And he that hath this hope purifieth himselfe even as Christ is pure 1 Iohn 3.3 And the Apostle Pauls exhortation answers this command Rom. 12.1 I beseech you brethren by the mercies of God that yee present your bodies a living sacrifice holy and acceptable unto God which is your reasonable service and be not conformable to this world but be yee transformed by the renewing of your mindes c. that is seeing God hath renewed your mindes let your bodies your externall walkings be made conformable to Iesus Christ and not to the world O beloved holinesse becomes the Saints especially holinesse becomes the houshold of Saints the Churches of Saints the Church of Saints is Gods house 1 Tim. 3.10 his dwelling place Psal 132.13 14. and holinesse becomes the Lords house for ever and it is the love of Christ that constrains the Saints thus to walk Quest But is it not the Saints duty thus to walke Ans Yea without question it is their duty Gal. 6 16. He that walketh according to this rule peace shall be upon him but they are to performe this duty of holy walking out of love therefore Christ sayth If yee love me keepe my commandemenst Iohn 14.15 none hath to doe with the commands of Christ but those that love him which love flows from faith for faith worketh by love Gal. 5.6 A second command of Christ is love the Saints which was the second thing I propounded in the manifestation of love It is first to Christ Hee that loveth not the Lord. Iesus let him be accursed ver 17. These things I command you that yee love one another And a new commandement give I unto you that you love one another as I have loved you Quest Why is it called a New commandement seeing it is not new but the same that was from the beginning Ans 1 It is New because given a new by Christ and so are all the commands of Christ given a new and are new commands given to a new people to wit believers Mose's commands were given to all the whole body of naturall Israel Christs to the whole body of spirituall Israel the Saints None else hath to doe with any law as it comes from Christ but are still under the Law as it came from Mount Sinay 2 It is new in respect of the nature of it which is double 1 as it flows from Christs love to us 2 It must be the same as Christs love was to us ever as I have loved you and as this is the speciall comand of Christ so it is the property of the Saints that the grace they receive from Christ causeth them to doe it the love of Christ constrains them Therefore the Apostle thanks God for the Colossians Col. 1.3 4. For the increase of their faith and love to all the Saints Where faith increaseth love increaseth for faith increaseth love to Christ and love to Christ increaseth love to the Saints For my more cleer proceeding in this particular I shall endevour from light and truth to discover unto you first what love is 2 the excellent properties and effects of this love 3 the manifestation of this love 1 What love is Love is an affection of the soule carried forth after and setled upon something from an apprehended worth and excellency in the thing this I conceive to be love whether it be spirituall or naturall whether set upon a good or bad object for it is not possible there should be true love but where the soul apprehends something worthy to be beloved First the understanding goes forth and takes a view of the object presented if the understanding so apprehend any worth or excellency in the object presented then the affection of love is let forth upon it and is not satisfied without the enjoyment of it Hence it comes to passe that when the understanding is truly enlightned and the judgement rightly informed the affection is carried forth and setled upon a right object but if the understanding be corrupted and blinded and the judgement misinformed the affection of love is carried forth after and set upon wrong objects When the understanding is so blinded it apprehends an excellency in the world in pleasures in sin c. for believe it it is the blindnesse of mens understanding usually that causeth men to love sinfully So on the contrary when Christ is presented to the view of the soule the understanding by the power of God is enlightned and comes to apprehend in some measure that excellent worth that is in him the affection of love goes forth after him and desire is not satisfied untill it enjoy him Thus it was with the Spouse in the Canticles chap. 5.10 My beloved is white and ruddy the chiefest among ten thousand and hence it is her love is so drawn forth after him that shee seeks him and is never satisfied till she find him vers 6. she is sick of love after him chap. 2.5 and this love unto Christ carries forth the soule in love to the Saints for the sake of Christ where it sees the Image of Christ the same love where with the soule loves Christ it loves the Saints 1 Iohn 4.20 21. That it is the command of Christ and the property of the love of God where it is shed abroad in the heart to carry forth the soul in love not only to
Christ but to the Saints you have heard 1 John 5.1 Every one that loves him that begate loveth him also that is begotten 2 I come to the excellent properties and effects of this love 1 With relation to Christ 2 To the Saints 1 To Christ 2 It refuses to receive satisfaction in any enjoyment beneath the Lord Jesus A soule truly enlightned in the excellency of the knowledge of God in Christ refuseth to take content and satisfaction in any thing that comes short of Christ It is true there may be many turnings and windings in the heart and the profits and pleasures of the world shall be presented as Satan presented them to Christ and duties and creatures and performances gifts c. and thus Satan can and often doth present himself like an Angell of light and that to the Saints too they that know any thing of God know it if possibly he could hee would delude and cheat a poore creature but the soul truly loving Christ will not be thus cheated and deluded by that old Serpent he must have Christ nothing lesse will satisfie him A living child may be quieted awhile with a bable a counter or ratle which is nothing but folly but in conclusion it findes by experience the emptinesse and vanity of such things then casts away all and nothing but bread will satisfie him So it may be with the soule the living Christian it may receive some content in duties and prayers for a time but in the conclusion it comes to see the emptinesse of these things and then nothing but Christ will content him When a soule truly loving Christ comes to see how he hath deluded himselfe in mistaking Christ thinking that he hath had Christ when indeed he had nothing but the externall ordinance visible forme which is indeed the shell without the kernell ô then nothing lesse then a Christ will satisfie ô give me Christ sayth the soule or else I die Christ in every ordinance it will not take ordinances and duties for Christ any more but now the soule must enjoy Christ in ordinances Christ in preaching in praying in the Supper of the Lord nothing gives content to the soule but Christ O this is the excellent quality of true spirituall love to the Lord Iesus Hence it is that the spouse in the Canticles Cap. 3.12 so earnestly seeks her beloved shee could take no rest untill shee had found him ver 4. and then shee holds him and will not let him goe This is the property of love it soars very high flies aloft like the Eagle and why because God in Christ is its object and where the dead carkesse is thither will the Eagles be gathered together Christ is the alone object of faith and love and to him all true beleevers come in him shall all the seed of Israel be justified and shall glory Esay 45.25 onely note this that the soule comes by faith to enjoy him whom the soule loves A second excellencie of love to the Lord Jesus is It is quieted and satisfied in the single enjoyment of Christ the soul that hath Christ hath enough it can say as Jacob It is enough Ioseph my son is yet alive so the believing soule whose heart is truly inflamed with love to Christ for his own excellencie it hath enough it is content now to lose all as the Apostle Paul Phil. 3.7.8 He accounts all things but losse yea dung that he may win Christ This is the excellencie of the grace of love to Christ it carries the soule above the world above creature or any thing beneath Christ it desires nothing but Christ 1 Cor. 2.1 It gloryeth and rejoyceth in nothing but Christ Gal. 6.14 and him crucified If it have the world so it is if not it is contented it is quiet in any condition if it enjoy all things I mean in the world yet Christ is the summe of all if it want all things yet in Christ it enjoyes all so the Apostle as having nothing yet possessing all things so that now the soule that believes in and loves the Lord Jesus knows how to be abased and how to abound that is it know how in that lowest condition to live satisfied upon Christ and it knows how in the highest condition to live also upon Christ it can doe all things through Christ that strengthens it Phil. 4.12 13. Doe you not see on the contrary men that have no love to the Lord Jesus how they let forth their hearts upon the creature they live upon the creature take away the world from them you take away their life but the man that loves Christ hath enough in the enjoyment of him what ever befall them in the world they can say as Christ I have meat to eate that yee know not of John 4.32 the Lord Iesus is the Saints meat and drinke they live upon him and are satisfied with him The third property of love is It slights all hardships and sufferings that it meets withall for the name and sake of Christ Nothing can quench this love many waters cannot quench it many flouds of affliction cannot quench love when others that love not the Lord Jesus but themselves and their own ease start and are affrighted at the reproach of Jesus as at some strange apparition when the soul that sees spiritually that looks not at things that are seen that is at the outside of things which carnal eys only see but at things that are not seen that is at the outside of things which carnall eyes They hence go cheerfully slighting persecutions being perswaded that nothing can make a separation betweene Christ and their souls glorying and triumphing in the crosse of Christ being not only ready to suffer reproach but death it self if the Lord call them to it for the name and sake of their beloved Thus you see the excellencie of this grace it carries the soule sweetly out to Christ it lies down in the bosome of love and there it is satiated there it is satisfied there it hath enough there it lives and there it dies yet with him it shal for ever live ô the admirable excellencie in this grace of love it makes hard things easie and bitter things sweet it lives upon that others canot see no not never shall see unlesse the Lord open their eyes it rejoyceth in that others dread it takes that for a crown that others count shame it makes their hearts to leap for joy in the beholding of those things that makes others faint and fail 2 I come to the excellencie of this grace of love in and to the Saints for that is the great thing we have now in hand the excellencie of the grace of love among Saints among brethren 1 It is of a knitting nature it knits or bindes up the soules of the Saints as one it makes them to be of one heart and of one minde What is the reason of such divisions amongst Saints but the want of love this grace of love is
and gather his lambs in his armes c. sayth ver 13. Who hath directed the spirit of the Lord and who was his Counsellor with whom took he counsell and who instructed him c. certainly none beloved there was none to do it for he determined his whole work both of creation and redemption before all things if there had bin any being then for any of the sons of men who could have invēted such a way such a means of recovering of reconciling fallen man truly none but the God of wisdome and therefore Christ is called in Scripture the wisdom of God Luk. 11.49 therfore also he is called the wisdom of God 1 Cor. 1 21. we preach Christ the wisdom of God c. Chap. 2.7 But we speak the wisdom of God in a mystery the hidden wisdom which God ordained before the world began Note beloved the Lord Jesus Christ the wisdome of the Father him in whom the Father manifests his wisdome was ordained before the world began Ephes 3.10 11. it is called the manifold wisdom of God Well may it be called manifold for it is infinite there is no numbering of it Ps 47.5 Great is the Lord and of great power of his understanding there is no number How should this take off from the Saints all cares and feares concerning the things of this world he who is infinite in wisdom wisdom it selfe hath taken care for thy soul for thine eternity Doubt not but rest upon him his wisdome shall be for thee hee will so order and dispose of all thy actions as shall be most advantagious for his owne honour and thy good And know this that nothing comes to passe but by his wise disposing hand of grace nay he is made unto thee that believest wisdome 1 Cor. 1.30 ô admirable mercy that the God of wisdom should not only wisely contrive a way for the reconciling of sinners to himself but should become their wisdome he is made to us wisdome admire at this all the sons and daughters of God what God himself become your wisdome then truly thy solly shall not harm thee ô thou art ready to say I am so foolish so ignorant c. ô poore soul it matters not it is mercy thou seest thy solly for the truth is thou must be a foole that thou mayst be wise 1 Cor. 3.18 4.10 that is thou must renounce all thine own wisdom as folly for it is self-wisdome that is the greatest enemy to Christ Therefore let no man deceive himself If any man amongst you seem to be wise in this world let him be a fool that he may be wise 2 What cause have the Saints to admire God in Christ for his love ô admirable love what God to give his Son to become a propitiation for the sin of sinners Is not this rich grace and mercy for God to take upon him the nature of man and the sins of men to make peace and reconciliation for men what soule can behold this love this mercy and not stand admiring in the enjoyment of it Beloved this love of God manifested unto men it is Free Full Everlasting Love it is free without desert there was nothing in man for to procure it hee hath loved thee freely poore soule Hos 14.4 I will heal their back-sliding I will love them Freely for mine anger is turned away Beloved God loved freely for he loved his before they were Ephes 1.4 he loved them freely for he loved them when they were sinners Rom. 5.8 the manifestation of it is free for it is not of him that willeth nor of him that runneth but of God that sheweth mercie Rom. 9.16 1 Cor. 1.27 he manifests it unto them when they would none of it when men had rather keep their sins then receive Christ as a Priest and an atonement so Paul Act. 9. the Lord meets him and over powers him when he was going in a way of persecution as it is in Esay 65.1 I am sought of them that asked not for mee and found of them that sought me not c. God first seeking and finding causes the creature to seek after God 2 It is full grace and love great love John 3.16 God so loved the world that hee gave his Son c. O unspeakable love that nothing lesse then the Son of God can serve for a gift and truly beloved nothing lesse could have done the deed and therefore nothing lesse could be given from a God of love who intended in his gift to doe good to man John 4.9 10. Herein is love not that we loved God but that hee loved us and sent his Son to be a propitiation for our sins and herein is the love of Christ manifested to become a Priest a Sacrifice to lay down his life for sinners Iohn 5.13 Greater love then this hath no man that a man lay down his life for his friends Here is great love love to be admired of al the Saints 3 This love of God manifested in the Son is everlasting love Jer. 31.3 I have loved thee with an everlasting love therefore in loving kindnesse have I drawn thee Harke you beloved friends God hath loved his people from everlasting and he will love them to everlasting Iohn 13.1 Having loved his own which were in the world hee loved them to the end that is for ever Hence it is that the kindnesse of God is called everlasting kindnesse Esay 54.8 In a little wrath I hid my face frone thee for a moment but with everlasting kindnesse will I have mercie on thee c. his mercie is everlasting mercie Psal 100.5 For the Lord is good and his mercie is everlasting and his truth endureth to generation and generation His Covenant made with thee who art a believer is an everlasting covenant Esay 61.8 I will make an everlasting covenant with them saith the Lord a Covenant that shall not bee removed Esay 54.10 neither shalt thou depart out of it Jer. 32.40 and hence it is that the joy of the Saints shall be everlasting for indeed were not Gods mercies Gods Covenants c. everlasting There could he no true joy but this is that which occasions both true and everlasting joy and consolation 2 Thes 2.16 Now our Lord Jesus Christ himselfe and God even our father which hath loved and given us everlasting consolation and good hope through grace c. Note beloved here is everlasting consolation flowing from the love of God and truly the consolation could not be everlasting were not that love communicated through grace everlasting Here is admirable mercie admirable grace free full everlasting 3 The Saints have cause to admire God in his Justice for beloved those two attributes of God are admirably exalted in this one particular giving Christ a reconciliation between God and man his love and his mercie is exalted in that he to accomplish his own end in a way of grace gives his own Son to become an offering for sin to this very end and purpose
comfortable words to assure us that those corruptions committed after faith shall be pardoned Heb. 8.12 for these sins are indeed contrary to the holy and pure nature of God but hee pardons them and now dost think that Christ would give his life and bloud for thee when thou wast an enemy to him and so reconcile thee to himselfe and Father and now when he findes sin and corruption in thee inabilities to performe holy duties c. which he knew would be in thee before doest think he will now reject thee and cast thee off no no he will not cast thee off do not think it nay know it that God expected no better of thee he knew that thou wouldest have a vain foolish minde full of passion pride and the like farther then he gave thee power to subdue it he knew that without him thou canst doe nothing Iohn 15.5 ô therefore be not discouraged look to the Lord Jesus thy High-Priest who hath reconciled thee when thou wert an enemy Rom. 5.8 9. But God commended his love towards us in that while we were yet sinners Christ dyed for us much more now being justified by his bloud we shall be saved from wrath through him ver 10. For if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved 3 A Third thing that many times troubles the Saints it is those temptations and persecutions they are lyable to in this world for the name and sake of Christ For this I shall propound these five considerations as remedies all flowing from Christ our great High-Priest 1 Consider that he hath made the salvation of every believer sure Esay 55.3 The Covenant God makes with his people is the sure mercie of David I will make an everlasting Covenant with you even the sure mercies of David that is of Christ It is sure the devill may rage and men may rage but they shall never be able to prevail Mat. 16.18 The gates of hell shall not prevail c. Feare not hell thy High-priest hath the keyes of death and hell there shall not one soule goe in there more then Christ thy High-priest permits therefore feare not him that can imprison banish kill the body and cannot kill the soule but feare him that can kill both body and soule be not afraid to confesse Christ before men and devils they shall never be able to separate between God and thy soule see the confidence of the Apostle Paul and this was his comfort and this will be thy comfort Rom. 8.35 38 39. Who shall separate us from the love of God I am perswaded that neither death nor life nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall separate us from the love of God which is in Christ Jesus our Lord true it is afflictions will come stormes and tempests will arise but you being founded upon the rock Christ Jesus shall stand see Mat. 25. The raine discended and the flouds came and the winde blew and beat upon that house and it fell not for it was founded upon a rock a poor weak soule carryed out of it selfe to Christ built wholly upon him shall stand when perhaps some that have seemed to be far more glorious professors building upon the sand upon duties and professions shall fall 2 Consider that Christ thy High-priest hath gone before thee in every condition therefore it follows Heb. 4.15 He was in all points tempted like unto us yet without sin O how should the consideration of this helpe thee through thy temptations art troubled with sin so was Christ with thy sin yet himself without sin he was made sin for us that we might be made the righteousnesse of God in him 2 Cor. 5.21 yea and a curse for sin too and that thou shalt never be Gal. 3.13 art troubled with the Devill with temptations it may be to pride to the world c. so was Christ Mat. 4. Art persecuted so was Christ art contradicted of sinners so was Christ Heb. 12 3. art mocked scorned set out at nought so was Christ John 8.48 52. art accused perhaps for an Incendiary or pervertor of the City of the Nation so was Christ Luke 23.2 They began to accuse him saying we found this fellow perverting the Nation 3 Consider that Christ hath not only gone before in the Saints sufferings whereby hee is sensible and feelingly sensible of all the Saints sufferings but hee goes with them into their sufferings Consider Christ will be as deep in thy affliction as thy self hee takes all as done to himself Acts 9. Saul Saul why persecutest thou Me. Christ wil go with thee into thy affliction Esay 41.3 When thou passest through the waters I will be with thee and through the rivers they shall not over flow thee when thou walkest through the fire thou shalt not be burnt and Esay 41.10 Feare not for I am with thee what to do not for nothing I will strengthen thee yea I will help thee yea I will uphold thee with the right hand of my righteousnesse and this you see verified Dan. 3.25 Acts 12.7 8 6.25 in all which Christ manifested his gracious presence both for support and preservation 4 Use Is a word of consolation beloved all the Saints consolation flows frō the manifestation of Gods love in Christ their High-priest Many are the consolations that issues forth to the Saints from this full fountain of grace all received in by faith a Christians justification which he receives by faith it comes in by the bloud of CHRIST Romans 5.9 Beloved it is Christ dying that is a Christians justification Rom. 8.33 and that is the reason why the Apostle is so carefull to make known a crucified Christ 1 Co. 15.3 Christ dying for sin because it was the first truth to be received for a sinners justification but now beloved supposing I speak to those that have received this dying Christ as their alone justification I shall rather passe this first particular and come to speak of the true effects of this receiving Christ and all flows from Christ as our High-priest The first is reconciliation and peace with God every man and woman that have indeed received Christ in a way of believing as they are justified so they have peace with God this is a truth the Lord helpe you to see it Rom. 5.1 Being justified by faith wee have peace with God through our Lord Jesus Christ And this peace Christ hath made for us by his bloud Col. 1.20 And having made peace by the bloud of his crosse c. this is a sweet mercy a rich grace for a poore sinfull creature to be reconciled to and made one with the God of Heaven think upon it beloved is not this a ground of consolation now God has nothing against thee to whom he hath given faith in his Son although it is true the Devill hee
when a soule comes to this it is my duty to please God therefore hath Christ required it will it please the Lord Jesus O then I dare not but doe it come what will I cannot but doe it truly you who indeed love the Lord Jesus that Love will constrain you to please him although you displease your selves But secondly those who are taught of God will rather displease themselves then displease their brethren the Saints This is a necessary lesson a gracious soule will displease himself rather then the Saints this is a lesson that both you and I have need to learn and I doubt wee come shott in our practice of it I speak not eyther to blame or shame any of you I have more against my selfe in this particular then against you all but I speake to informe to forewarn both my self and you in this particular but to prevent any mistake or misunderstanding of what I shall speake concerning this thing I desire before I proceed to let you to know that I do not intend that you should be men-pleasers that is that ye should so please one the other as to suffer any sin in each other without reproofe or admonition in love therein you come to hate one the other Neyther be ye externally in shew only such for the Apostle reproves such speaking of the duty of servants Ephes 6.6 Not with eye service as men-pleasers but so pleasing the Saints as in that you please God 2 Thes 2.4 So speake we as not pleasing men but God See Gal. 1.10 But to proceed it is the duty of the Saints so far to please their brethren as to deny themselves as the Apostle Paul 1 Cor. 10.33 Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved the Apostle seeks to please all men that hee might winne some to the Gospell which is every Saints duty much more then to please the Saints in love rather then in every thing to seek to please our selves It is this Self pleasure that is the cause of so much division amongst the Saints How hard a thing is it for one Saint to stoop to the weaknesse of another love would cause us to stoop to each other and to performe every service of love each to other Rom. 15.2 Let every one of us please his neighbour for his good to edification And why vers 3. For Christ pleased not himself c. If your hearts and my heart was not so moulded into this forme of doctrine as that you could count it your joy to please you brethren that you could choose rather to please a Saint then to please your selves and so every one to have this heart of love toward each other what comfortable life of love in the Lord might the Saints live Whereas one the contrary when every one stands off to please himself men run an end to have their own minds what whisperings what bitternesse will arise even in the Saints nay how doe they come sometimes even to byte and devoure one the other as the Apostle speaks But my beloved I hope better things of you I speake not to condemne but to forewarne both my selfe and you of this great evill which too much creeps in among the Saints and to let you see a glimpse of the amiablenesse of that grace of love which is so usefull amongst the Saints 7 There is Self love naturally in every man so the Apostle fore-tels 2 Tim. 3.2 Men shall be lovers of their own selves and that Professours too and that in the last dayes See Verse 1. Now Christ who is the Saints Prophet and Teacher hee teacheth them to deny this selfe love not that a man may not love himselfe love his soule love to enjoy good Prov. 19.8 He that getteth wisdome loveth his own soule So likewise 1 Pet. 3.10 but that he should not love himselfe and himselfe onely this is sinfull love Christ Jesus never taught this love but a man may to love himselfe as that he love his brethren also nay he may so love himselfe as that he love his brethren as himselfe Rom. 13.9 Thou shalt love thy neighbour to wit thy brother as thy selfe This is the love Christ teacheth where he comes and he doth not onely teach it in word but in example also be may be said so far to deny himselfe as not to love himselfe in comparison of that love manifested to us he loved us better then he loved himselfe our life better then his own life for he gave his own life freely to purchase life for our souls here was great love John 15.13 Greater love then this hath no man that he lay down his life for his friends and we ought to be followers of Christ in this grace of love Ephes 5.1 2. Be yee followers of God as dear children and walke in love even as Christ hath loved you and given himselfe for you 8 There is selfe will also and this Christ teacheth the Saints to deny and to submit unto the will of God this Christ our pattern hath given us an example who came not to doe his own will but the will of him that sent him It is my meat and drinke to doe the will of my Father Iohn 4.34 In his prayer before his suffering Mat. 26.39 Not as I will but as thou wilt O blessed example to be imitated of all the Saints What Jesus Christ deny himselfe his own will and shall not the Saints doe it his Disciples and followers But Christ hath not onely given us his example as our pattern but he hath exhorted us thereunto also Mat. 7.21 Not he that sayth Lord Lord shall enter into the Kingdome of heaven but he that doth the will of my Father c. Ephes 6.6 the Apostle exhorting servants to be obedient to their masters sayes not with eye service as men pleasers but as the servants of Christ doing the will of God This selfe will is a cause of much stirre and division in the world I had almost sayd amongst the Saints What is the cause of this warre and bloud but self will I mean next under God one will establish one Religion another will establish another Religion one will establish Episcopall another will establish Presbyterian Government or else the Kingdome must rue it being stirred up thereunto on both sides by the Clergie and is likely to bring ruine upon the Kingdome if God prevent it not in teaching those whom it concerns that they have nothing to doe in either side to compell men to any Religion that it is the will of men and never the will of Christ to give his Kingdome and Dominion minion to the will of men to the will of the Magistrate This self will is that causeth stirs and troubles in families the husband will have his mind and the wife will have her minde this causeth stirs in Churches amongst the Saints when every one will have his own mind
that which would knit the hearts of christians one to another It was the Apostles desire and care for the Colossians that their hearts might be comforted being knit together in love Col. 2.2 This knitting together of the Saints is that which makes them meet to watch over each other to build up each other it is as the joynts and sinews of the body naturall knitting each member together and so nourishing the whole body Col. 2.9 Being knit together increaseth with the increase of God this is the excellent property of love it knitts up the souls of the Saints together where it is in truth there cannot be an easie dissolving of this knot of love this was the love of David and Jonathan 1 Sam. 18.1 The soule of Ionathan was knit with the soule of David and Ionathan loved him as his own soule this is the true property of love it knits the soul to the partie beloved it is not possible if there were true love that there should be such divisions amongst the Saints if it be but a difference in opinion presently the love the fellowship is broken A second excellencie of true love is It coven a multitude of infirmities it is not easily moved it is not easily provoked it is naturally easie to be intreated it will not suddainly believe evill reports it will not suddainly have bitter envyings and evill surmisings this is the excellencie of the grace of love it will bear much and long it will not censure without wonderfull just cause 1 Cor. 13.4 5 6 7. Love suffereth long it is not easily provoked it will not starte at shadows love envyeth not anothers prosperity but rather rejoyceth in it as one member of the body rejoyceth in the prosperity of another it vaunteth not itselfe it is not puffed up love is an humble grace it maketh those in whom it is to serve each other in love to prefer each other before itselfe it seeketh not its own it seeketh not its selfe but the good of another it is not easily provoked it thinketh noill it rejoyceth not in iniquity but rejoyceth in the truth it beareth all things it believeth all things all things that it hath any ground or warrant to believe it hopeth althings that is the best of all things where there is any ground or probability of hope it endureth all things that is all things that God himself inflicts or suffers man to inflict upon him here is the excellencie of love O who would be without this grace of love nay but who can ever attain it but those whom God sheds abroad his love in their hearts by his holy Spirit how is this grace of love wanting among the Saints whence is it that there are such discords such bitter enyings such secret whisperings in a word such rents and breaches of communion and fellowship amongst Saints for slight things but the want of this grace of love truly were the love of God shed abroad in the hearts of his people more abundantly it would not be thus love is of absolute necessity for the peace and communion of Saints 3 Excellencie of love It is on everlasting grace it shall be made perfect in another world other graces fail but love never faileth 1 Cor. 13.8 Prophesies they fail and faith that shall cease but love shall abide for euer it shall be so far from ceasing that it shall after the ceasing of faith and other graces be made perfect and the Saints that love God indeed here and from that fountain of love love each other they shall then for ever live in the bosome of love their souls being satisfied in the enjoyment of him the fountain they shall be then perfectly knit together in one being filled with the enjoyment of God made perfect in love through that abundance of love it enjoyes in him The third particular propounded is the manifestation of this love how the Saints manifest this their love each to other 1 In a faithfull diligent watching over each other in love Phil. 2.4 look not every one to his own things but every one to the things one of another there should not be such a spirit amongst Christians as was in Cain who said Am I my brothers keeper no no you are keepers of each other and it is love that will make you faithfull to each others soule in this particular The second manifestation of love is in building up one the other in the most holy faith edifying one the other in love helping forward each other in the way of holinesse being compacted together in the order fellowship of the Gospel maketh increase of the body to the edifying it self in love Eph. 4.16 3 In bearing with the weaknesses of each other Col. 3.12 13. Put on as the elect of God bewels of mercie kindnesse humblenesse of minde meeknesse long suffering for bearing one another and for giving one another even as God for Christs sake forgave you Here is the manifestation of love when you are able to beare with and forbeare one another from this principle because God hath borne with you God hath forgiven you Rom. 14.1 him that is weak in the faith receive unto you 4 In restoring a falne brother with the spirit of meeknesse Gal. 6.1 If any brother be falne through weaknesse yee that are spirituall restore such a one with the spirit of weeknesse much tendernesse is to bee used towards a brother in this case the ground is we our selves the strongest of us are subject to and may fall by the like temptation if the Lord prevent it not 5 In speaking kindly to each other good words and comfortable this is the manifestation of love and truly where there is love in the heart it will appear in the countenance in the words a cheerfull and loving countenance loving words here will be words both for the Saints and to the Saints First for the Saints to go to God in prayer Ephes 1.16 for them in their vindication when any scandall is unjustly laid upon them so Ionathan for David 1 Sam. 19.4 Ionathan spake good of David and good for David 2 In speaking kindly one to another so the Apostle Paul he ever gives the Saints the title of Brethren wherefore holy Brethren pertakers of the heavenly calling and Solomon sayth That a soft answer turneth away strife 6 And lastly love is manifested incondoling each with other in afflictions the Saints are all of them members of the body of Christ 1 Cor. 12.27 and the members of the naturall body are sensible of the sufferings of each other if one member suffer all suffer with it if one member rejoyce all rejoyce with it so it is or should be in the body spirituall we should beare part of one anothers afflictions be truly sensible of the affliction of each other and so beare part with each other bee truly sensible of the comsorts of each other and so rejoice together this is the property of true love where it is I
to reconcile and save sinners Iohn 3.16 2 Cor. 5.19 such was the love of God from all eternity that nothing could hinder their design of grace The Jews that had a hand in putting Christ to death shall have a part in that mercy and grace purchased by his death Acts 2.37 38. For they did nothing but what God in his counsell had determined Acts 4.28 Now as the mercy of God was herein admirably exalted to men so is his justice his severity also Rom. 11.12 Behold therefore the goodnesse and severity of God c. Behold here is goodnesse and severity mercy and justice to be admired First the mercy of God is here admirably manifested In freely chusing some and secondly his justice in leaving others First His mercy in chusing some in his Son to life and glory Rom. 9.23 24. That he might make knowne the riches of his glory on the vessels of mercy which he had afore prepared unto glory even us whom he hath called c. here is the mercy of God wonderfully made known unto the sons of men and note that this mercy was never manifested but in a way of justice justice must be sarisfied for mans transgression now that God may shew mercy without any wrong to his justice hee gives his Son to take upon him mans sin and to suffer for the sins of his people that so mercy and justice might meet together An admirable worke of grace where God shews mercy and his justice is satisfied Never any mercy to be expected but where justice is satisfied it is in vain for thee ô man to expect mercy out of Christ there justice is satisfied if ever thou hast mercy it must be there therefore Christ calls Matth. 11.28 Come unto me c. Now beloved the Saints may admire of and rejoyce in the justice of God for the justice of God is for every believer and is as ready to plead for them as the mercy of God A creditour that is honest hee will be ready to acquit and cleer the principall when the surety hath paid the debt and made full satrsfaction and to declare that he hath nothing against him it is true the surety may pay the debt and the principall not know it and hee may be affraid and troubled but when the surety shall come and tell him that the debt is paid and the creditour satisfied and when the creditor shall send his bond and discharge under his hand and seal now this satisfies the man and now he is cleer and comforted now he walks boldly So it may be with the poore soule Christ hath paid thy debt he hath satisfied the justice of his Father but perhaps thou wantest the assurance of it beloved to whomsoever the Lord hath or shall give faith there it is sure the Lord hath sent his Ministers to proclaime it to your souls That whosoever believeth shall be saved and here hee hath sent his word to confirme it unto you and if that will not satisfie thou shalt have his seal too Ephes 1.13 And justice is now ready to plead for such a soule to acquit him I am satis fied I have nothing against him and so justice is thine and for thee who indeed believest 2 The Instice of God is manifested in leaving others in a lost condition herein is the severity of God admirably manifested especially of the Saints see Rom. 9.22 What if God willing to shew his wrath and make his power known endured with much long suffering the vessels of wrath made up to destruction see Chap. 11. the elect obtained mercie the rest were hardened ô how should the Saints admire at this justice what God to leave so many in a hardened-blinde-perishing-condition and shew mercie to me O wonderfull what should God see in me more then in such and such hardened ones what God shew mercie perhaps to one and leave twenty a hundred in a hardened lost condition and shall I bee one of the small number O beloved how will the due consideration of this mercie and justice this goodnesse and severity of God set your selves work to admire God and to praise him this is the new song of the Saints Rev. 5.9 And they sung a new song saying thou art worthie to take the booke and to open the seale thereof for thou hast redeemed us to God by thy bloud out of every kinred and tongue and people and nation O this is that which will set thy soule a praysing God indeed when thou shalt see people tongues nations left and thou taken out of them some taken perhaps one or two out of a family others left one or two out of a generation others left some few out of a City a Nation and others left O beloved the due consideration of this one thing will occasion your fouls to sing that song that none else could ever learn Rev. 14.3 They sung a new song and no man could learn that song but they which were redeemed from the earth called out from earthly men from Nations peoples tongues c. 4 The Saints have cause also to admire the power the almighty power of God working salvation for them he doth declare himselfe to be the Al-mighty God able to doe whatsoever he pleaseth he is able to save he is able to work salvation for his people which way he pleaseth and the power of God is manifested in Christ working salvation for his people see Esay 63.1 I that speak in righteousnesse mighty to save behold the Lord Jesus is called the mighty God Esay 9.6 and a mighty redeemer Prov. 23.11 and their redeemer is mighty he shall plead their cause c. and truly beloved hee had need bee mighty for he hath undertaken a mighty work the redemption and salvation of sinners and this appears to be a mighty work 1 Because none else could do it beloved God hath done such a work for his people that no creature nor created power in heaven or earth could doe it Esay 45.21 There is no God besides me a just God and a Saviour there is none beside me none can save beside God Hos 13.4 There is no Saviour besides me therefore in vain is salvation hoped for from the mount ains truly in the Lordour God is the salvation of Israel Jer. 3.23 Beloved it is in vain to look for salvation from the hills and mountains from creatures or any thing beneath the Lord Jesus There is none other name given under heaven whereby wee may be saved but by the name of Jesus Act 4.12 O beloved how should the Saints praise God and admire him for that great and glorious salvation he hath wrought for his people this is the song the Saints sing unto his praise Rev. 7.10 11 12. And they cryed with a loud voyce salvation to our God c. blessing and glory and wisdome and thanksgiving and honour and power and might be unto our God for ever and ever c. They sing forth Gods saving power Who is
Iustification and Life 1 It is a believing of the report God hath given concerning his Son that is that he is the Son of God Mat. 3.17 the son of man God and man Rom. 1.3 4. Col. 2.9 That he is a mighty God the everlasting Father the prince of peace Esay 9.6 That he came into the world to save sinners 1 Tim. 1.15 To save them from their sins Mat. 1.23 and from all their enemies Luke 1.71 This is the record God hath in Scripture given concerning his Son and faith is required to believe it John 5.10 He that believeth on the Son of God hath the witnesse in himselfe he that believeth not God hath made him a lyar because he believed not the record God gave of his Son that is to believe that he is the Christ the Auointed sent of God and fitted for the work to save sinners ver 1. with ver 11. This is the record that God hath given to us eternall life and this life is in his Son 2 Faith is a dependancie upon this Christ for life flowing from a sensible apprehending of all that fulnesse that is in him John 6.68 When many Disciples went from Christ Jesus said to the twelve Will yee also goe away Simon Peter answered and said Lord to to whom shall we goe thou hast the words of eternall life we believe and are sure that thou art the Christ the Son of the living God marke here is the Apostles faith We believe thou art the Christ thou hast the words of eternall life therefore whether shall we goe but to thee If all forsake thee yet we cannot whether shall we goe Here is faith when a soule believes indeed Jesus to be the Christ the Sonne of the living God and there leaves it selfe sees no way or means else in the world of help but sticks close to the Lord Jesus in a way of dependancie and this none can doe but by the power of God see Mat. 16.17 Jesus answered and said unto him blessed art thou Simon flesh and bloud hath not revealed it unto thee but my Father which is in heaven and none can call Iesus the Lord but by the Holy Spirit c. 1 Cor. 12.3 Now the fruit of this faith is Obedience where ever Christ works this faith it produceth obedience Rom. 1.5 By whem we have received Grace and Apostleship to the obedience of faith so is the word in the Greeke Faith is a working grace it is not idle where it is it worketh by love Gal. 5.6 Circumcision availeth not nor uncircumcision but faith which worketh by love Christ is ever teaching a believer and hee receives this teaching by faith which worketh by love and constraineth the soule in whom it is to submit unto the teachings of Christ which still is according to Scripture as you have heard Quest What doth Christ teach a believer after he hath given him faith Ans Christ teacheth many things to his Disciples which they receive by faith and they may be called in some sort the fruits of faith because by faith we receive them and submit unto them but they are indeed the fruits of the spirit which Christ our Prophet giveth to his people Gal. 5.27 but I shall confine my selfe in the discovery of the teachings of Christ to the Saints under three heads The first is Selfe denyall 2 Universall obedience 3 To live by faith The first is self-denyall and this Christ teacheth in the first place where he comes I mean to a believer for self-denyall is a fruit of faith how can a man deny himselfe till hee sees somthing out of himselfe worthy thy of his love See Christ teaching this lesson Luk. 9.23 If any man will be my Disciple let him deny himself and take up the crosse and follow me Christ teacheth his Disciples to deny whatsoever is of flesh in the creature Now there are ten things in selfe which Christ teacheth his in some measure to deny and to lay all down at his feet There is 1 Selfe sinfull 2 Selfe righteous 3 Selfe wisdome 4 Selfe glorying and boasting 5 Selfe profit 6 Selfe pleasure 7 Selfe love 8 Selfe will 9 Selfe strength Selfe sufficiencie 10 Selfe ends First Self sinfull or sinfull self now it is true that it is in it self all very sinfull whatsoever is of self is sinfull But for the more cleer opening of this grace of self-deny-all I branch it forth under these heads the first is Sinfull self where Christ is hee teacheth men thus to deny themselves they cannot sin willingly see 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remayneth in him and he cannot sin that is he cannot sin with a mind to sin he denies his sin he loves not his sin therefore he is able to say It is no more I that do it but sin that dwelleth in me as the Apostle Rom. 7.17 and therefore he is ever at enmity with his sin and lusts the grace of God teaching him to deny them Titus 2.11 12. For the grace of God that bringeth salvation to all men hath appeared teaching us that denying ungodlines and worldly lusts we should live soberly and righteously and godly in this present world The grace of God manifested in the Gospell teacheth men that rightly receive it to deny themselves to deny all ungodlines and worldly lusts believe it this is the grace of the Gospel it is not as some pretend a Gospell of liberty to sin but such grace as teacheth men to deny sin who-ever he be that takes liberty in sin under a pretence of grace certainly it is not that grace that brings salvation that teacheth men to deny ungodlinesse and sinfull lusts that teacheth them to live soberly in respect of themselves righteously towards men and godlily towards God This is the effect of the grace of the Gospels Saul a persecutor shall be so no more Zacheus an oppressor shall be so no more it makes a separation between a man and his lusts and between man and his sinfull courses as Job 40.4 5. Behold I am vile and what shall I answer the I will lay my hands upon my mouth once have I spoken but I will not answer yea twice but I will proceed no farther So when once the grace of the Gospel comes then it makes a man lay down all sin and lust whatever it be as Saul Acts 9.4 5. once have I spoken but I will proceed no farther perhaps once I have been a persecutor yea twice but I will proceed no further once I have been light vain prodigall walked unbeseeming the Gospel of Christ yea twice but I will proceed no further this grace teacheth men to deny ungodlinesse 2 There is righteous selfe that is in selfe apprehension though it is true none can doe good and the best actions out of Christ are but filthinesse yet such a disposition there is in nature that is ever apt to have high thoughts of it selÃe they that know
his own way will please himself whoever be displeased O how sweetly might the Saints live if the Lord teach them to deny themselves 9 Christ teacheth to deny Self sufficiencie and selfe strength there is a naturall disposition in the creature to think that it hath power in it selfe to act to wards God and those that hold freewill make it a part of their faith that although in word they seem to deny freewill yet indeed they hold it and that the creature acts of his owne strength and may fall from grace or may stand if he will but where Christ comes in power he teaches men to deny this principle John 15.5 Without me you can do nothing and the Apostle that had experience of the workings of God consesseth it 1 Cor. 15.10 I laboured more then they all yet not I but the grace of God in me and Phil. 2 13. It is God that worketh in you both to will and to do of his good pleasure 10 And lastly there are self ends also and these Christ teacheth his to deny There is a naturall disposition in the creature to seeke himselfe and his own ends in every thing Phil. 2.21 For all seeke their own and not the things that are Jesus Christs therefore the Apostle exhorts the Corinthians 1 Cor. 10.24 Let no man seeke his own but seeke yee one anothers wealth Christ teacheth his in some measure to lay downe all self ends at his feet and to seeke him and his honour so that now what ever the Christian doth it is for Christ if he preach it is Christ and for Christ 2 Cor. 4.5 We preach not our felves but Christ Jesus the Lord and our selves your servants for Jesus sake All that ever the Saints doe they doe for the honour of Christ 2 Thes 1.11 and why they are not their own they are bought with a price therefore they are to glorifie God in their bodies and spirits 1 Cor. 6.19 20. Quest May not a Christian seeke himselfe in any case may he not seeke his own good Ans Is without question a man may seeke his own good but he may not seeke himselfe 1 He may not seeke himselfe alone but first the glory of God and in seeking to glorifie God he must of necessity seeke his own good for God hath so conjoyn'd his glory and the Saints good together that it is impossible to glorifie the Lord but the good of the Christian must be included in it for this is the Saints rule doe all to the glory of God 1 Cor. 10.31 this is the Saints priviledge All shall work together for good to them that love God Rom. 8.28 There are many base and selfe ends that professors may have in their actions as those John 6. that followed Christ for the loaves more then for love to him so it is possible that men may follow Christ for outward and by-ends although I confesse I see but little ground why men shall now turn Christians for the world for they are like to enjoy least of it as the Scribe that came to Christ and would follow him whither soever he went he thought to gain somthing by Christ Mat. 8.20 but Christ tels him that he was not like to gain what he expected The foxes have holes and the birds of the air have nests but the Sonne of man hath not where to rest his head and therefore he had no house of preferment for him It was a good resolution of the Scribe had his end been as good to follow Christ whither soever he went this is the noble resolution indeed of every one that rightly comes to Christ to follow him whither ever he leads him they follow him through good report and bad report through any tribulation to the Kingdome of heaven But those that come to Christ in expectation to gain the world they are likely for all that I know to misse of their ends Some come that they may get heaven and so they pray preach doe all to get heaven by it but they are like to misse of their end Mat. 7.22 Luke 13.26 Some professe that they may be counted Christians amongst others as the Scribes and Pharisees they did what they did to be seen of men Mat. 23.5 But these are not the Saints ends in their duties they seeke Jesus of Natereth a crucified Christ and his glory and therein they glory and rejoyce Gal. 6.14 Thus you see when Christ teacheth effectually he teacheth men to deny themselves and sindeed there is good reason for it that it should be so 1 There is great reason that man should deny his own righteousnesse or else he is like never to partake of Christs righteousnesse Christ will be the alone justifier or elsone justifier he will be all or none at all Gal. 2.16 21. Col. 3.11 Therefore the Apostle Paul who once had as much selfe-righteousnesse as another man he thought himselfe once alive but when Christ came he taught him to lay down all that was his own at the feet of Christ and to suffer the losse of all things that seemed gain to him before that he might win Christ Phil. 3.8 2 There is a necessity for Christians to deny sinful-selfe And that 1 As they stand in relation to Christ who is their justification for is it the naturall property of grace to subdue sin to purge forth iniquity Christ dwels in every justified believing soul and where Christ dwels there cannot be a love unto and a delight in sinne 1 John 3.9 Whosoever is borne of God doth not commit sin for his seed remaineth in him and he cannot sin because he is borne of God he doth not sin because his seed remaineth in him that is the spirit of grace and of Christ remaineth in him that now he cannot sinne because borne of God that is as he is a man born of grace he cannot sin he cannot sinwith a minde to sin with a delight in sin therefore the Apostle Paul sayth Tit. 2.11 12. The grace of God that brings salvation teacheth men to deny ungodlinesse and worldly lusts and to live soberly and righteously and godly in this present evill world it is the property of grace to teach men to deny ungodlinesse 2 There is great reason why it should be thus and that 1 With relation to the great contrariety that is between Christ and sin Christ and Satan for all sin is of the devil 1 John 3.8 Hee that committeth sin is of the devill Christ and Satan Christ and sin which is Satans work are one of the effects of his work are open adversaries each to other and sin and Satan are absolute rebels against Christ so that they cannot possible dwell together in one and the same soule that is the reason Christ in the Saints is ever weakning and subduing sin and Satan he ever teacheth the Saints to deny sin it being so contrary to his holy and pure nature they being made partakers of the same divine nature 2 Tim. 1.4 their
against the spirit and these two are contrary each to other And thus the Lord Jesus continues opposing of sin of the Iust and corruption that is in the hearts of the Saints Quest How doth Christ oppose sin and Satan for sin is Satans work 1 John 5.8 For this cause was the Son of God manifested that he might destroy the work of the Devill The work of the Devill is sin hee that committeth sin is of the Devill Ans Christ destroys sin which is the Devils work two ways 1 First Christ he destroys the guilt of it and that he did in bearing both the sin guilt and condemnation of it upon his own body 1 Pet. 2.24 Rom. 8.3 and now he comes and in the Gospel makes it known unto his people Rom. 5.11 2 Hee destroyes the power of it by his spirit by the operation of his power working reigning and ruling in the hearts of his people Rom. 6.4 Now Christ subdues this iniquity by his Kingly Office reigning in the Saints Ye are not under the law but under grace under Christ in whom was manifested the fulnesse of grace This doth Christ two ways first he comes to the soule of a poore sinner discovering his excellency the riches of his grace and so shedding abroad his love in the heart gets the soule willing to receive him out of love unto him desires to have Christ set up and his Kingdome within it selfe for Christ hath never a Kingdome in the heart of man till hee thus comes and breaks in upon the soul discovering love yet now sayth the soul let Christ be King and none but him although it is true it is by his power he breaks in upon and subdues the stout spirit of man who would not willingly submit of himselfe yet Christ makes him willing by the shedding abroad of his love in the heart Rom. 5.5 So that now the Lord Jesus with the free consent of the gracious soul sets up his kingdome in the heart so that when Christ sayth My Sou give me my heart Lord take my heart sayth the soule dwell there rule there ser up thy kingdome there so that you see Christ doth not rule as Tyrant in the souls of his people but with the free and full consent of the mind of the person in whom hee reigns for this is both the wisdome and power of Christ that hee makes his people a willing people Psal 110.3 Then secondly Christ having purged the heart of man in some measure overcomes those strong lusts and affections and makes it a meet mansion house a Temple for his holy spirit to dwell in he then sets up laws and statutes in the hearts of his children in his kingdome and there he rules opposing all other laws for there are and will be the stirring of corruption and that very strongly too Now Christ first sets up the law of faith in the hearts of his people and that in opposition of infidelity for naturally the Saints are subject to infidelity through the motions of corruptions and temptations of Satan The beleeving soule when it sees what a base nature it still carries about within it selfe being sensible of the stirring of lusts and corruptions Satan helping seriously then it is troubled O this evill nature of mine sayth the soul who shall deliver me from this body of sin Now the law of Christ is to beleeve and in this condition to live by believing and so Christ enables to put faith in exercise and to beleeve above hope almost as Abraham and so hee still quiets the soule by enabling it to believe constantly in the name of the Sonne God and that when it cannot worke for hee is the Prince of our faith the authour and finisher of it and so here is in the heart of the Christian a strong conflict between the law of faith and the law of infidelity the spirit of faith and the spirit of infidelity infidelity it comes in with a mighty commanding authority upon the soule of that Christian set on by the Devils malice and perhaps sometimes seemes almost in the eyes of reason to get the victory over faith but then Christ who maintaines his laws puts them in execution arises and rayseth up the heart above those doubtings and caries on the soul in a way of beleeving still and so quashes infidelity and treads it under fect and leaves it dead executed for present by the law of faith 2 Christ sets up the law of love in his Kingdome I mean in the heart of the Saints and that in opposition to hatred For the truth is that every soul in whom Christ reigns not doth indeed hate Christ now Christ sets up this law of love in the hearts of the Saints love to himself to his holinesse to his Gospell Ordinances Saints every thing that have the name of Christ stampt upon them it loves it for his sake and this law of love opposeth hatred for there may come sometimes hard thoughts into the souls of the Saints under afflictions and fiery tryals ready perhaps to say with David Hath the Lord forgotten to be mercifull hath he shut up his tender mercy in disple asure Now the law of love comes in and helps the soule to see that there is in Christ nothing but love to it notwithstanding the souls present apprehensions and sees all things shall worke for good to them that love the Lord and so can say with the Prophet Lord out of very love hast thou afflicted me and so the soule is knit to Christ in all conditions cannot but have high thoughts of him even then when it suffers either for him or from him For him That is for want of the enjoyment of the manifestations of his pleasing countenance and the fresh incomes of his love the kissings of his mouth Cant. 1.2 or for the bearing up of his name in a visible profession of the Gospel of Christ From him Fatherly chastisements out of love to make us partakers of his holinesse Heb. 12.10 In all these sufferings when perhaps somtimes the carnall part is ready almost to quarrell against Christ this law of love quells and subdues all brings this heart-rising in subjection and knits the soule to the Lord Jesus 2 As it causeth the soule to love the Lord Jesus so it causeth it to love all that is Christs and highly to esteem of it it opposes any other Law that may seeme to arise as sometimes perhaps through the workings of Satan with the corruptions of the Saints there may be some beginnings of slighting the Saints of entertaining hard thoughts of them but then Christ stirs up and revives this Law of love in them kills that hatred those hard thoughts that it was apt to conceive against them and so knits the soule to them by a more firme united love then ever and thus this law of love overcomes this law of hatred in a word it causeth the Saints to doe all that they doe out of love the love of