live to and obey the Lord he will meet with you and your souls shall meet with him and have fellowship with him Isa 64. 5. Joh. 14. 21 23. Read those Scriptures at your leasure 3. If you love Christ you do love what 3. Love what he loves and hate what he hates he loves and hate what he hates you love Holiness Righteousness and Obedience and hate sin and iniquity and disobedience and every false way though you be hated of the wicked for so doing Psal 97. 10. Ye that love the Lord hate evil he preserveth the souls of his Saints he delivereth them out of the hands of the wicked i. e. Though the wicked hate and persecute the Saints for their hating and forsaking the waies of the wicked yet let those that love the Lord have evil still for God will deliver them out of the hands of the wicked that do hate them for their hating of wickedness O therefore ye that love the Lord hate evil and love goodness Amos 5. 15. Hate the evil and love the good c. This is that which God loves Psal 11. 7. And Christ loves Psal 40. 7. Heb. 1. 9. Thou hast loved righteousness and hated wickedness wherefore God even thy God hath anointed thee with the oile of gladness above thy fellows Do you love God and Christ above all then shew it in this way Abhor that which is evil and cleave to that which is good it is to be feared that most that bear the name of Christian in the World do in truth hate that which God loves and love that which he hates an infallible discovery that the love of God is not in them 4. Those who love the Lord do love 4. They love his appearing his appearing and long to be with him surely those who talk of love to Christ but care not to be with him desire not his coming that they might more fully enjoy him do but talk of love it is love but in word and tongue not in deed and truth if the Bride pretend love to the Bridegroom but desire not the Marriage-day could be content if that never come it argues but little or no love sutable to such a relation If the Wife pretend love to her Husband and when he is gone from home care not where ever he do return it 's but little sign of love so for souls to talk of love to Christ but desire not the enjoyment of him in the nearest relation do but deceive themselves they have ground to fear their love is not right they will be content to go to him and to enjoy him when there is no remedy when they must go to him or to a worse place and to worse company I fear this is the case of most who think and say they love Christ the truth of this that they who love Christ do love his appearing that they may be with him See 2 Tit. 4. 7 8. Tit. 1. 13. Heb. 9. 28. Rev. 22. 20. Whence it 's apparent that it 's those that love his appearing that shall have the Crown of Righteousness It is to them that look for him that he will appear a second time without sin unto salvation 5. Those who love God do love his 5. They love his people people also for his sake which was the second thing proposed because the worth of Grace is in them Divine Virtue is in them the Name of God is upon them they are the children of the same Father members of the same Body heirs to the same Kingdom and Glory and therefore they love them this is the command of God 1 Joh. 4. 21. And this is the Commandment we have from him that he that loveth God do love his Brother also And the disposition of the Saints Chap. 5. 1. Every one that loveth him that begat loveth him also that is begotten of him Quest But how shall I know that I love Quest the people of God in truth Answ It is then true love when it is sincere Answ It is true when sincere and unfeigned love not hypocritical and in shew only 1 Joh. 3. 8. Let us not love in word and in tongue only but in deed and in truth there is much word and tongue-love but little deed-love much feigned love but little unfeigned love 1 Pet. 1. 22. Seeing you have purified your hearts in obeying the truth through the spirit unto unfeigned love of the Brethren c. Our love to the Brethren must be of the same nature as it is to God because if we love rightly it must be for his sake And surely we cannot rationally imagine that God will accept of hypocritical love word-love tongue-love love in shew feigned love no God abhors it and so should men Rom. 12. 9. Let love be without dissimulation it is sincere love to the Brethren that is right and true 2 Cor. 8. 8. I speak not saith the Apostle by Commandment but by occasion of the forwardness of others and to prove the sincerity of your love 2. It is then true when it is spiritual 2. When it is spiritual love when it is for God's sake and for Christ's sake because they belong to him This is true and sincere love when we love for his sake Mark 9. 41. For whosoever shall give you a cup of water to drink because ye belong to Christ verily I say unto you he shall not lose his reward The Lord takes well any the least token of love shewed to any because they belong to him because it is a token of their love to him in any who shew kindness for his sake Mat. 10. 42. As the greatest shew of love if it be not for his sake is not accounted of with him so the least act of love for his sake shall be rewarded because that where little acts of love are for his sake greater acts will be if opportunity and ability concur 3. It is then right and true when it manifests 3. It is a doing-love it self in action when it is as ready to do as to speak yet it is but word and tongue-love I say true love to the Brethren is a doing love for soul for body for both as occasion and need requireth according to ability 1 Joh. 3. 17. But whoso hath this Worlds good and seeth his Brother hath need and shutteth up the bowels of compassion from him how dwelleth the love of God in him Those that are streight-hearted and streight-handed towards the people of God in their necessities have ground to suspect themselves that they love neither God nor his people And sutable to the abilities that God gives in the World does he expect that men do in this matter where he gives much he expects much 1 Tit. 6. 17 18 19. And that it be done willingly and not grudgingly for that is not thank-worthy nor is it any true discovery of love The Lord loveth a chearful giver 2 Cor. 9. 7. 8. 12. Rom. 12. 8. I fear few doth manifest truth of love in
this matter who though they give do it slackly and grudgingly thinking every little too much and would gladly be without the occasions and opportunities of doing what they do see Isa 32. 5-8 And read it at leasure and meditate well upon it and the Lord give you right understanding therein 4. It is then true when it will cover offences 4. When it will cover offences and is ready to forgive Prov. 10. 2. Love covereth all sins 1 Pet. 4. 8. Love covereth the multitude of sins 1. There are many sins that love may and should cover without reproof As personal infirmities that attend Saints in this mortal sinful state wherein Christians cannot speak nor act but a quick eye may discern something amiss which must be covered else the life of Christians would be uncomfortable with each other and their time must be spent in reproving each other Jam. 3. 2. In many things we offend all Ps 19. 12. Who can understand his errors c. Christians may see so much of imperfection in each other that needs love to cover rather than to multiply reproofs for common failings who so knows themselves can do it and yet true love reproves sin that is such things as are sinful and dishonourable and cannot stand with the safety of the soul that comes not under the common infirmities of nature unavoidably attending gracious souls 2. Love covereth sin from others where 2. It covereth sin from others is cause of reproof and gives a private reproof according to Mat. 18. 15. If thy Brother trespass against thee tell him his fault between him and thee alone c. Love is no whisperer nor back-biter those who are so ready to publish the failings of their brethren that others shall know it before them that wait advantages to publish the failings of their brethren without observing the right rule they are in so doing rather backbiters than lovers of their brethren 3. Upon repentance it covereth all sin it 3. On repentance it covereth all sin forgiveth all sin Lu. 17. 3. If thy brother trespass against thee rebuke him if he repent forgive him see ver 4. Love is no implacable person but easie to be reconciled it is like God and Christ ready to forgive Col. 3. 12 13. When persons are so much bound up in their spirits that they with so much difficulty forgive their brethren on their repentance it 's a sign they live not in the sense of the need they have of forgiveness from God themselves and may justly doubt whether they are made partakers of the forgiveness of the Gospel Mat. 6. 12. 14 15. The sense of Gospel-forgiveness works those rightly apprehending it into like pittiful merciful and forgiving frame Col. 3. 12 13. 4. True love to brethren is not easily 4. It is not easily provoked provoked but suffereth long 1 Cor. 13. 4 5. It starteth not aside for small occasions it is not drops of water that can quench true love Cant. 8. 7. Many waters cannot quench love nor floods drown it That love that is easily provoked that will not bear nor suffer any thing that is easily quenched is not love of the right stamp 5. True love to the brethren is full of 5. It 's full of hope Hope and full of Faith 1 Cor. 13. 7. It hopeth all things it believeth all things that is all things that there is ground to hope and believe it taketh hold of every thing that may minister occasion to hope the best to hope that there is truth of Grace to hope that their Faith and Repentance is true but that love that will not believe and hope any thing if it come not up fully to the mind of the party it may be a faithless love and an hoâ—eless love as to our brethren so may it be in respect of God for be sure we come infinitely more short in respect of God than any of our brethren where is any ground of hope do or can in resâ—ect to us 6. It is then true love when it is accompanieâ— 6. When accompanied with love and obedience to God with love to God and obedience to his Will for any to talk of love to the peoâ—â—e of God and yet hath no respect to the Commandments of God no conscience of living to God according to his revealed Will they deceive themselves for As he that loveth God must love his Brother also so he that loveth the people of God must love God and keep his Commandments 1 Joh. 5. 2. By this we know we love the people of God when we love God and keep his Commandments Lest any should deceâ—ve themselves the Apostle stâ—tes it both waies 1. If any love God they love his people He that loveth him that begat lâ—veth him that is begotten of him But lest any should mistake and say I love him that is begotten therefore I love him that begat he states it the other way to prevent all mistakes that so our love may be true and right indeed By this we know we love the people of God when we love God and keep his Commandments That is by this we know that our love to the people of God is right when it is accompanied with love and obedience to God For this is the love of God that we keep his Commandments Our love to God is not right if we love not his people our love to his people is not right if we love not God nor keep his Commandments 7. True love to the Saints is then right 7. It must be universal to all Saints when it is universal to all Saints as well to one as to another as well to the poor as to the rich and as well to the rich as to the poor to a poor Lazarus as to a rich and royal David to an afflicted Joseph as to an admired Solomon if love be right it is no respecter of persons For he that respecteth persons will transgress for a piece of bread that is upon any occasion will wrest judgment But this love is rare to be found rich professors will love them that are rich and undervalue the poor make them their foot-stool and too often the poor undervalue the rich because they are rich have an evil eye upon the riches of their brethren because themselves are poor but the love of the Lords people is or should be one to another for the Lord's sake because they are his and so should be to the weak as to the strong to the poor as to the rich partial love is no true love Jam. 2. 1 2. It is the commendation the Apostle gives the Ephesians that their love was to all the Saints Eph. 1. 15. Col. 1. 4. It 's a choice discovery of Divine love when it hath no respect of persons but fixes on the object purely for spiritual causes for Holiness for the image and Grace of Christ the poorest Saints
are as nigh to God as rich in Grace and Glory as the richest Jam. 2. 5. Hearken my beloved Brethren hath not God chosen the poor of this World rich in Faith and heirs of that Kingdom which he hath promised to them that love him 8. Yet if it be divine and true it runs 8. It is sutable to the causes of love out sutable to the causes of love for though true love be universal and impartial yet it is not blind but fixes most where it apprehends most of God most of Holiness Humility Love and constancy in the way and work of the Lord for this is certain that if we love for Godliness sake where we see most of Godliness and the image of Christ there we love most and this need not be stated as a duty for it is the property of true Grace and Love so to do we have Christ our Lord for example in this matter who had his beloved Disciple above the rest Joh. 13. 23. 20. 2. 21. 20 24. Not but that he loved all and so must we love all the Lord's people with the same love although there may and will be degrees therein Psal 16. 2 3. My goodness extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight So did Paul prize and prefer Timothy above all the rest of the Ministers with him for the excellency of spirit that was in him Phil. 2. 29. 20 21 22. And on this account a poor Saint may have more spiritual cause of love in him than a rich one he that is poor in the World may be rich in Grace and a rich Saint in the World may be rich in Grace and have more cause of spiritual love than some that are poor not but that all that are truly gracious are spiritually rich in Grace yet God giveth differingly as he pleaseth and there are differing capacities and improvings of what is given but this is certain that faithful improvement shall have addition and increase 9. And lastly True love to the Saints is 9 They love constantly constant love not by fits and good moods sometimes love and sometimes hate like the Religion of some who under convictions or afflictions will be very religious and make promises but when the fit is over their Religion is ended but true love both to God and his people never faileth 1 Cor. 13. 8. It is constant in adversity as in prosperity under weakness â—railties and miscarriages as under highest demonstrations of purity It 's true Saints under sin must be reproved and so it may be that some strangedness may be requisite yet love must still continue Gal. 6. 1 2. Heb. 13. 1. Let brotherly love continue to strangers as well as acquaintance ver 2. Prov. 17. 17. A friend loveth at all times and a brother is born for adversity Love in adversity continueth faithful in adversity if it reprove for sin and miscarriage it doth it love and faithfulness Prov. 27. 6. Faithful are the wounds of a friend but the kisses of an enemy are deceitful hence the Prophet saith Psal 141. 5. Let the righteous smite me and it shall be a kindness let hâ—m reprove me and it shall be an excellent oile which shall not break my head c. Where truth of love is it 's constant while the cause thereof continueth and in any miscarriage it doth all its works in love 3. They that love God do love all men 3. They love all as men they love Christians as such and they love men as men and enemies as enemies persecuters as persecuters they love them with the love of pitty and compassion and this is their duty and disposition in some measure if made partakers of the Grace of God in truth Mat. 5. 44. to 47. If ye love them that love you that is only them what do ye more than others Nothing more eminently discovers a Gospel-spirit than this for this is clear above nature nature never teacheth this lesson but the contrary Nature teacheth to hate and seek revenge on enemies but Grace teacheth to pitty them and pray for them and what Christ taught his Disciples he practised himself both in doing and praying for enemies Luke 22. 50 51. 23. 34. And this lesson Stephen had leaâ—ned Acts 7. 60. And to this we are exhorted by the Apostle Rom. 12. 19 20. and Gal. 6. 10. As much as in us lieth to do good to all though especially to the houshold of Faith This is the command of the Lord and then we love God when we keep his Commandments and his Commandments are not or should not be grievous to us Quest How shall I know that I love mine Quest enemies Answ 1. When you can pitty them in Answ their misery spiritual or bodily and pray for them and truly desire their good Ps 35. 13 14. But as for me when they were sick my cloathing was sackcloath I humbled my self with Fasting and my Prayer returned into mine own bosome I behaved my self as though he had been my friend I bowed down heavâ—ly as one that mourneth for his Mother This is a sutable frame of spirit for Christians towards enemies Mat. 5. 44. 2. When you are as ready to do them good as to desire their good when occasion and opportunity is offered Gal. 6. 10. As you have therefore opportunity do goâ—d to all men but on the contrary Nature without Grace waiteth opportunity to revenge but Grace teacheth otherwise Grace bears no hatred nor malice but gladly forgives so far as God forgives yea it begs forgiveness of God for them Luke 23. 34. And is ready to do any service of love for soul or body as occasion opportunity and capacity affords This Divine Virtue of Love being so Vse I. Of Information in three things choice a Vertue and so useful I shall for further profit endeavor to make some application of this truth and that 1. Of information and that in three things 1. To inform us in the truth of the excellency 1. Of the Excellency of Love of this Grace of Love to God to Man to Saints to Sinners it 's an excellent Virtue and much to be prized and pressed after by all Saints it 's the choicest Gift the choicest Virtue its choiceness and excellency appears 1. In that as hath been before mentioned 1. It 's prefer'd above all it 's prefer'd in Scripture above all and before all other Virtues before Faith Tongues Prophecy Knowledg understanding all Mysteries 1 Cor. 13. 1 2. 8. 1 2 3. In all which its Divine Excellency is wonderfully discovered it 's that which puts worth and value in all other Virtues and Duties for all without it is nothing 2. It 's that which doth the greatest 2. It dâ—â—h the greâ—â—est work work and beareth the greatest burthens 1 Cor. 13. 4 5 6. It beareth all things c. It suffereth endureth beareth never faileth
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-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 Christ that is of the new Covenant it must be perfection it is not imperfection they reach after too much of that they have already in themselves which makes them groan in the sense thereof therefore if they press forward after any thing it must be Perfection 2. By pressing forward after Perfection I intend a growing up into a greater measure of the perfection attainable in this mortal state for as hath been shewed there are degrees of Perfection attainable here both in Knowledg Faith Love and an holy conformity to our Lord Jesus in the Gifts and Virtues of the Holy Spirit 1 Pet. 2. 2. 2 Pet. 3. 18. And this is it the Apostle minds Phil. 3. 10. That I may know him c. That is that I may grow and increase in the knowledg of him and in a conformity to him for he knew him in part before O it 's a sign of a gracious soul that is truly longing and endeavouring after the highest degree attainable here of conformity to Jesus Christ 1 Joh. 3. 3. He that hath this hope in him purifieth himself as he is pure that is maketh Christ the copy and pattern after which he walketh 3. By pressing forward after Perfection I intend that the godly soul principled with perfection have in his eye the highest and glorious perfection and that is it he would attain if possible though he knows it 's not attainable here yet he reacheth after it and can do no less if interested in it it is his portion and that is it the Apostle intends Phil. 3. 11. If by any means I might attain unto the resurrection of the dead that is to that perfection that shall be attained at the resurrection of the dead ver 12 13 14. I press forward to the mark for the prize of the high calling of God in Christ Jesus God Christ is the mark we are running to 1 Pet. 3. 18. Mat. 16. 24. And Perfection and Glory is the prize we are running for 2 Tit. 4. 7 8 Rom. 2. 7. And he can never run right that hath not both the mark and prize in his eye So run that ye may obtain CHAP. XXIV Of Sincerity SIncerity being that which crowns all other virtues and duties for without sincerity all is nothing and must have its place and use in all relating both to God and Man without which it is unaccepted with God and although I have occasionally given hints of this virtue in other Chapters and particularly in that about Prayer in the manner how it must be performed yet I shall in this place speak something more distinctly yet briefly It being a virtue so well pleasing to God he desireth truth in the inward parts Psal 51. 6. man would not accept of hipocritical service or shew of love if he knew it so to be how much less will God accept of that which is but feigned and in shew God knoweth the heart the mind and thoughts and he will have the heart in all or nothing at all My Son give me thy heart God will accept no gift without the heart let God have the heart and he hath all but without the heart he will accept nothing All the glorious shews in Religion without the heart are but Painted sins and the persons but as Whited Tombs that appeas beautiful to men but within are full of Dead men Bones Sincerity must have its place in Faith or else it is but feigned and nothing worth true faith must be unfeigned 1 Tim. 1. 5. its to be feared that there is a great deal of feigned Faith in the World that makes men no better then Hypocrites Joh. 2. 23 24 25. Sincerity must have its place in love or else it s nothing and that 1. to God the Father Mat. 22. 37. to Jesus Christ his Son Eph. 6. 24. Grace be with all those that love our Lord Jesus in Sincerity Amen To the people of God for his sake it must be sincere heart love Mat. 22. 39. Thou shalt love thy Neighbour as thy self 1 Joh. 3. 18. love not in Word and Tongue but in deed and in truth 1 Pet. 1. 22. it must be unfeigned and with a pure heart fervently Sincerity must be in our prayers Psal 17. 1. Give ear unto my Prayers that goeth not out of feigned lips In a word Sincerity must be in all our services if they are accepted of the Lord 1 Chron. 28. 9. Psal 119. 34. Give me Vnderstanding and I shall keep thy Law yea I shall observe it with my whole heart ver 69. I will keep thy Precepts with my whole heart and 9. 1. I will praise thee with my whole heart so that whether it be faith or love prayer or praise or any part of obedience it must be with the heart a sincere heart a whole and undevided heart a heart and a heart the Lord disowneth I shall indeavour to shew some infallible Signs of sincerity Characters of a sincere heart plain from Scripture and Saints Experience not to darken truth or leave Souls at a loss but that he that runs may read and understand And in general as the ground of the whole a sincere heart is an honest heart and good heart Luk. 8. 15. this honest and good heart includes the whole of sincerity 1. An honest good and sincere heart 1. It s an open plain heart is an open and plain heart he is true in what he doth he hates and abhors deceit we use to say he is an honest man that deals plainly and justly so that he dares let all his actions come to the tryal so is it with the sincere soul he is honest and plain would have all his works done in the light he hates darkness he deals above board as the saying is he is willing that all his actions should be brought to the tryal Rom. 13. 13. Let us walk honestly as in the day c. The honest sincere soul loves the day he is not for night work nor deeds of darkness be it never so secret Joh. 3. 19 20 21. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God The sincere soul loves the light because it discovers the darkness of sin the sincere soul fears all sin especially hypocrisie he would not be an hypocrite for the world and therefore comes to the light Of the Word and Spirit of Christ to try his spirit and actions by that so he may know that his deeds are wrought in God that they are of God and owned and approved of him the honest sincere heart as he fears hypocrisie and comes to the light that he may understand of what soâ—â— his work is so he doth it sincerely and throughly he is in good earnest in the matter and therefore do not only search himself and is willing to be searched by others but is willing to stand to the Lo 〈…〉 searching who knoweth all things Psal 139. 23 24. Search
Father in all things the Sincere Christian would not displease God for a world he had rather displease men and himself too I mean fleshly self then displease God But Hypocrites design is to please men and to please their own humours they do what they do to be seen of men the Hypocrite if he pray it is to be seen of men if he give it is to be seen of men to have applause of men that is his end and if that be attained he hath his reward Mat. 23. 5. But all their works they do to be seen of men ch 6. 1 5. The Hypocrite if he can keep but just so much Religion as may continue his esteem among the Professors of his way and time he looks no more unless it be the vain glorious glossing talking and it may be preaching Hypocrite 6. The great care of a Sincere Christian 6. Look especially to the heart is to look to the heart to have the heart right with God he knoweth that the heart is deceitful and that God requireth the heart and will have the heart or nothing and therefore whatever he doth he doth it heartily as to the Lord and mourns when he finds the heart wanting and wandering he hates a divided Hypocritical heart he believeth with the heart loveth God with the heart prayeth with the heart obeyeth with the heart Rom. 16. 17. he accounts no service well done where the heart is wanting But the Hypocrite is a stranger to heart work and heart service he troubles not himself with that work the most he doth is to bring his body to the service and his head it may be but for the heart he take no care for that he is a stranger to such work Ezek. 33. 31. VVith their mouth they shew much love but their heart goeth after their covetousness See Mat. 15. 8. Psal 78. 36 37. They did flatter him with their mouth and they lyed to him with their Tongues for their heart was not right with him Thus the Hypocrites in heart heap up wrath Job 36. 13. For Hypocrisie lyeth in the heart and Sincerity is in the heart it is an honest and good heart 7. The Sincere Christian dwelleth most 7. Is most at home at home looks most to the state of his own soul keepeth his own Vineyard dresseth that and watcheth his own heart and his own words and ways and warreth against his own sins and sinful nature judgeth himself for his own miscarriages cryeth out O wretched man that I am not but that sincere souls seeth and reproveth and mourneth for others sins but his first his great work is at home to keep things in order there he saith with the Prophet Psal 51. 4. Against thee only have I sinned and with the Publican Lord be merciful to me a Sinner He saith with the Prophet Psal 119. 5. O that my ways were diâ—ectected to keep thy Statutes But the Hypocrite is most abroad quick-sighted to see into others failings but blind at home cryeth peace to his own soul without ground his great work is to be finding fault abroad he cryeth not O wretched man that I am but O wretched man that thou art he is quick sighted into the sins of others that his own may be covered or at least lessened in his conscience account an Hypocrite will sooner see a Mote in his brothers eye then a Beam in his own 8. The Sincere Christian as he believeth 8. He cleaveth to the Doctrine of Christ in the Lord and loveth and obeyeth the Lord above all so he cleaveth not only in word and in tongue but in deed and in truth to the Doctrine of Christ the Word of the Gospel as his alone ground of saith and rule of obedience and dare not for a world to swerve from it either to his own or others inventions 1 Joh. 4. 6. He that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the spirit of errour 2 Joh. ver 9. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God but he that abideth in the Doctrine of Christ hath both the Father and the Son But Hypocrites whatever they pretend in word of owning the Doctrine of Christ yet easily turn from it preferring their own inventions and imaginations equall with if not above the Doctrine of the Gospel Mat. 15. 7. Ye Hypocrites c. ver 9. In vain do they worship me teaching for doctrine the commandements of men Isa 29. 13. Their fear towards me is taught by the Precepts of men God takes them to be Hypocrites that pretend to own him and his word and indeed own the Precepts of men and their own inventions in his worship 9. Sincere Christians love Gods things 9. They love Gods things for his sake for his sake his word his ways and Ordinances because it is his because it hath his stamp upon it and spirit in it loves his people because they are his and have his spirit in them and his name upon them and so loves all whom the Lord loves the poor Saints as well as the rich they that are alive as well as they that are dead they they see and know as well as them they never saw c. But Hypocrites love is to some for some base and by end and not to all or to the dead Saints but not to the living Hypocrites pretend a great deal of love to the deceased Saints which they never saw but hate and persecute the living Saints who desire to be the Followers of those who through faith and patience inherit the promise Hypocrites will pretend to be the greatest lovers of dead Saints none love them as themselves they will honour them every one oâ— them shall have a day dedicated to him in honour Saint Peter and Saint Paul's day c. yea and it may be adore and pray to them make them their intercessors but hate and persecute them that are alive whom they see and know and that too because they walk in the steps of the deceased Saints We may easily judge what love such have to Jesus Christ and the Apostles if they were alive they should quickly find and feal their love that are so friendly to their followers in Faith and Patience thus did the Hypocrites of old Mat. 23. 29 30 31. Woe unto you Scribes Pharisees and Hypocrites because ye build the Tombs of the Prophets and garnish the Sepulchers of the righteous and say if we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets Wherefore ye be witnesses unto your selves that ye are the children of them that killed the Prophets They witness that they are the Children of the Persecutors not by nature but by the same spirit children in blood and persecution therefore Hypocrites in pretending to love Saints that are gone whom they never saw but hate them they see
THE BODY of DIVINITY Or a Confession of FAITH Being the substance of CHRISTIANITY Containing the most Material things relating to Matters both of FAITH and PRACTISE Published for the Benefit and Profit of all especially of those who love the Lord Jesus in Sincerity and desire the knowledge of the Holy and the way of the New-Covenant that leads to Glory Very briefly contracted according to Scripture light and plainly handled in 31. Chapters By THOMAS COLLIER John 5. 39. Search the Scripture for in them ye think to have eternal life and they are they which testifie of me Isa 8. 20. To the Law and to the Testimony if they speak not according to this Rule it is because there is no light in them 2 Cor. 4. 13. But having the same Spirit of Faith according as it is written I believe therefore have I spoken we also believe therefore speak LONDON Printed for Nath. Crouch in Exchange Ally over against the Royal-Exchange in Corn-hill 1674. THE PREFACE OR EPISTLE TO THE READER THis Treatise is designed for thy special and spiritual Profit its true that the holy Scripture commonly called the Bible is the Book of all Books and that according to which we all ought to speak write and walk and its true as the Wise man saith of making many Books there is no end especially unless our end therein be the glory of God and the good of Souls its true we know but in part and a very little little part too and therefore can Prophecy but in part Therefore read not any mans Book but with a supposition that there may be a mixture of some Errour with Truth and some mistakes and receive nothing for truth from the word or credit of the Person who ever it be but as it s rightly grounded on the Word of God the Scripture of Truth according to which all ought to speak and the best of men may be in some things mistaken though ordinarily in the substantial things of the New-Birth of Faith and Holiness the Spirits work is the same in all yet by reason of the Babylonish confusion that yet remains the language of the Saints seems to be much divided in consideration whereof I thought nothing more likely to produce unity in spirit then unity in the body and substance of Truth for which cause I have made this Essay in bringing forth this brief plain Treatise about the most substantial matters of Christianity that all who agree in the substance of Truth may unite in Spirit and although we cannot attain such a uniting as is desirable and shall in time be by the Lord accomplished in and amongst his People according to that Prophesie and Promise Zeph. 3. 9. Yet it is my hearts desire that all who truly love the Lord would shew it by their uniting at least in affection for that is Gospel-Grace and Love indeed to love for God and Christs sake though of differing apprehensions about some of the weighty things in the New-Covenant for every Truth of Christ is of weight and worth and is or ought so to be esteemed by all that love him Psal 119. 127 128. and the right understanding of the mind of God in the Scripture is the only wright way of uniting I am far from the mind of those who pretend and endeavour the uniting of all into uniformity in Faith and Worship by Coersive Power and human force a unity more suiting Brutes then Christians and a way to build up Satans Kingdom under pretence of the Kingdom of Christ but that I earnestly long after and pray for is the uniting of all true Christians in the spirit and faith of the Gospel who are the Church and Kingdom of Christ his Body Mistical and if through darkness we cannot attain the uniformity of Christian Faith and worship in every part but the language of Christians be yet divided yet let every one endeavour the attainment of a spirit of Love and forbearance each to other not Judging Sensuring and Reviling which shews the spirit of the World and not of Christ. And these ensuing Chapters are most especially and principally directed to such who alone are capacitated to Understand Believe and Practise the things in them contained they are not the Notions of sudden Conception but the fruit and birth of many years Travel and Meditation and I hope it may through the Blessing of God at some time or other to some persons or other add something or other to the Understanding Faith Hope and Joy of their Souls and be some help of direction to a right walk in the way of Life I shall not say any thing as to the matters handled in this Treatise by way of Commendation to induce the Reader to its Perusal if it speak not for it self in the use thereof the Reader is at liberty to lay it aside only let him beware that he slight it not because it is not suited to his mind if it be according to the Divine revelation of the Word and Will of Christ it s the great concernment of all that will approve themselves gratious before the Lord to bring their minds to the Scripture and not the Scripture to their minds it is to be feared that great hath been the miscarriage of Christians in this very thing at this day open-heartedness to God-ward and a sincere will to know that we may do the will of the Lord is the ready way to know more of his will and then shall we not be ashamed when we have a respect to all his Commandments ignorance of any part of the Revealed Will of God is a sin a sinful defect in gratious persons but to be willingly ignorant or willfully disobedient to any part of the Revealed will of God is a sin of the highest nature and must be punished with many stripes Luk. 12. 47 48. willfully to add to or diminish from the Word of God is a sin and the judgment of such is declared in the Word Deut. 4. 2. Prov. 30. 6. Rev. 22. 18 19. In a word I do believe that sincere desires accompanied with the like endeavours after the knowledge of the will of Christ and a faithful living up to what we know resolving our wisdom and wills in every thing into the wisdom and will of Christ would be wonderfully blest of the Lord for spiritual grouth and uniting of the Saints both in faith and worship I have herein declared my Faith in which I live and believe that by the grace of God I shall die and yet live Eternally This have I declared as the discovery of my heart in the matters of my God when I am gone hence and shall be hear no more seen And what ever may be found in any other of my Writing that may seem contrary to any thing in this or is contrary in very deâ—d either understand it by this or else let it fall to the ground for days of Temptation oft-times brings forth effects which occasions after Repentance To
this is that birth which is from above without which no man can see the Kingdome of Heaven Joh. 3. 3. Obj. This is effected here in the Kingdome of Grace c. 8. Answ True It is so in the beginnings thereof in order to its perfection in the Kingdom of glory for it will not be perfected till the Resurrection of the body from the dead that is called the day of Redemption Rom. 8. 23. Eph. 4. 30. It is perfected already in Christ our head the second Adam who was the Lord from Heaven but it must have its time of perfecting in the members begun here and perfected in the day of Christ 1 Cor. 13. 10. then it is that our vile bodies shall be changed and fashioned like unto his glorious Body Phil. 3. 21. Then the whole man shall come forth compleat in the Heavenly Birth 2. This new Creation shall be effected 2 By a neâ— Covâ—nant by and under a New Covenant man lost all in the breach of the Old Covenant but by the New Covenant he shall be renewed and become Heir of all things in and with Christ the Head and Lord thereof it 's New-Covenant Grace and New-Covenant-Work all true blessedness is by the New Covenant i. e. the Covenant of this new estate Jer. 31. 31. Heb. 8. 8. 13. 12. 24. Obj. This Covenant is said to be made and to be of force from the death of the Testator An. True it is so it took its effect then and virtually from the Fall from the first Promise that the Seed of the Woman should break the Serpents head so that all the Saints since the Fall were renewed and sanctified by virtue of this Covenant which became the alone ministration of God to men after the death of the Testator in and with whom the Covenant was made and that before the world was 2 Tim. 4 9. Tit. 1. 2. so that it hath had its effect virtually from the beginning as a preparation to glory but it is indeed the Covenant of the glorious Estate 3. And in this New Covenant is brought 3 A new Law forth a new Law for this new People the Law of Faith and the Law of Love Joh. 13. 34. A new Commandement give I unto you that ye love one another c. Obj. This was the Old Commandement and from the beginning the Sum of the whole Law Thou shalt love the Lord thy God with all thy might and thy Neighbour as thy self Ans True as the Law it did require it as imployed in it but if any answered it it was by the Grace of the New Covenant though the duty of the Old but now it s the duty of the New Covenant seated on the new terms of the Gospel from the grace thereof from the love of Christ and effected thereby Rom. 5. 5. The love of Christ is shed abroad in our hearts by the holy Spirit that he hath given to us 1 Joh. 4. 19. We love him because he loved us first it s therefore new because in all the Saints it s not only required but is true both in him i. e. Christ and in you i. e. the Saints and this is that which is and shall be the great Law of the perfect and glorious Estate in the new world and that to Eternity 4. There shall be a new habitation or 4 A new Habitation dwelling place for these new people a new Heaven and a new Earth Rev. 21. 1. I saw a new Heaven and a new Earth and the first Heaven the first Earth was past away c. Is 65. 17. 66. 17. to these Peter hath Relation 2 Pet. 3. 13. Nevertheless we according to his promise look for new Heavens and a new Earth wherein dwelleth Righteousâ—ess in which note 1. That the Apostle in this Scripture relates to the promise before mentioned Isa 5. 17 as appears in that he uses the express terms of that promise and there is no other promise thereof in the terms exprest in the Old Testament 2. That it is to be understood literally and not mystically or spiritually that is a wrong to the Scripture for it is the material visible Heavens and Earth that Peter treateth of vers 5 6 7. its the same that must be dissolved and this is that which is frequently called in Scripture the World or Earth to come Mat. 12. 32. Luk. 2. 35. Heb. 2. 5. the world of which the Saints by Faith are made Heirs Rom. 4. 13. For the Promise that Abraham should be the Heir of the world was not to Abraham or his Seed through the Law but through the Righteousness of Faith and this cannot be understood that it intends that all Believers should be accounted his Children though that be a truth and is exprest vers 11. and that for two reasons 1. It 's improper so to understand it for so believers are rather his Heirs his Children and not he their Heir for in this he is to be Heir of the world 2. Because in this Heir-ship of Abraham to the world his Children are Heirs to the same Promise with him the Promise is to Abraham and his Seed vers 16. therefore it is of Faith that it might be by Grace that the Promise might be sure to all the Seed What Promise to be the Heirs of the world this is the Country that our Fathers were seeking after and dyed in the Faith thereof Heb. 11. 13 14 15. Wherefore God hath prepared for them a City vers 16. a Holy and Heavenly City that must come down into this new world Rev. 21. 2. New Jerusalem that must come down from God out of Heaven that the Tabernacle of God may be with men Obj. This seems to be expalined vers 9. Object 10. to be the Church the Bride the Lambs Wife Answ I question not but that the Answ Church the Bride the Lambs Wife is included herein but it 's a description both of the City and of the Inhabitants the like we have chap. 3. 12. and Gal. 4. 25. Old Jerusalem was in Bondage with her Children and vers 26. but Jerusalem which is above is free which is the Mother of us all Here is new Jerusalem the holy City which is above and her Children which are the Saints exprest in these words which is the Mother of us all who are born from thence without which they cannot see the Kingdom of God Joh. 3. 3. see Psal 87. 3. and in this is clearly a distinction between the City and the Inhabitants Heb. 12. 22 23. 5. The Saints shall then have a new 5 A new Câ—vâ—â—ant name Rev. 2 17. and 3. 12. as they are already in some measure made partakers of the new nature and new name they shall then be perfected therein 2 Pet. 1. 4. Phil. 3. 21. 1 Cor. 15. 44. 48 49. 53 54. they shall have a new name Isa 55. 15. he will call his Servants by another name chap. 62. 2. and thou shalt be called
Willing and Universal Obedience to the Will of Christ he that loveth the Lord sincerely will Obey him Universally it 's in Vain to talk of Faith and Love without Obedience see Psal 119. 6. John 14. 15. 1 John 2. 3 4 5. 1 Pet. 1. 14 15. Whoever accepteth of Jesus Christ to be his Saviour must and doe Willingly consent that he shall be his Lord to Rule him Quest VVhat is the Reason that Quest God should bring Forth Accept and Apply unto Men such a Righteousness unto Life in the New-Covenant which is not their own but of Grace imputed and Accounted theirs on Believing c. Answ His own good Will and Answ Pleasure his everlasting Love and Grace 1. No Desert in us there was nothing in us unless our Misery that called to the Depth of Mercy Psal 42. 7 8. Deep called to Deep The Depth of our Misery that called to the Depth of Mercy and the Love of Pitty and Compassion in God brought forth this Free Ministration of Grace and Life by Jesus and this is rendred as the Cause Joh. 3. 16. God so Loved the VVorld that he gave his only Begotten Son that whosoever Believeth in him should not Perish but have Everlasting Life VVhat he hath Done for us on this Account is Love and likewise what he Worketh in us Eph. 2. 4 5. And 2. His Eternal Councel and Purpose as well as his Eternal Love Eph. 1. 11. The Apostle speaketh of this Wonderful Mistery of Grace and Life through Faith in Christ saith He worketh all things after the Councel of his own VVill. And Isa 25. 1. The Prophet speaking of the Restauration-Work saith Thy Councels of Old are Faithfulness and Truth all the Salvation-work of the New-Covenant is the Effects of God's Ancient Purpose and Councel 3. Because else there could have been no Salvation for Man our own Righteousness could not have done it at best that could have been but as filthy Rags Isa 64. 6. Though we had endeavoured to Answer the Righteousness of the Law Acts 13. 39. Phil. 3. 9. It must have left us short of Justification and Salvation Joh. 8. 24. If you believe not that I am He you shall Die in your sins 4. That so our Justification and Salvation might be sure Rom. 4. 16. Therefore it is of Faith that it might be by Grace to the end the Promise might be sure to all the Seed c. It is a Righteousness that will not Fail though we in many things through Weakness fail Rom. 7. 18 19. Jam. 3. 2. Yet the Apostle Triumphs in this Righteousness because it 's sure Rom. 7. 25. and 8. 1. It 's called the Sure Mercies of David Isa 55. 3. and an Everlasting Righteousness Psal 119. 42. Thy Righteousness is an Everlasting Righteousness and thy Law is the Truth Christ our publike Person having undertaken the whole Work both for us and in us it 's very sure to those who commit themselves to him to be Saved and Ruled by him John 6. 38 39. Phil. 4 13. Eph. 3. 16 Isa 26. 5. CHAP. XV. Of Gospel-Assurance and whether Assurance of interest in Christ in Grace and Glory may be attained in this life I Shall now come to speak something about Of assurance of Faith Gospel-assurance or the assurance of Faith whether the assurance of interest in Justification and Salvation may be attained in this life on this side the possession of the purchased inheritance and as for the assurance of Faith we must consider it in two particulars 1. Assurance of Faith in the truth of the Assurance of Faith in the Doctrin Doctrine to be believed and the truth and faithfulness of God therein this being the Faith to which Justification is promised as hath been before proved and in this assurance of Faith is requisite unto Justification and life for if we falter in the truth of the Doctrine we must needs fail in the whole by believing the truth of the Doctrine of God we justifie him and set to our seal that God is true and he will justifie those who justifie him if we believe not yet be abideth faithful to those who believe he will not he cannot deny himself 2 Tim. 2. 13. this being the Faith of Justification and life of this we ought to be fully assured and infallibly and undoubtedly satisfied of the truth of God in his Word and of all things related therein relating to Salvation by Jesus Christ Crucified raised and ascended Joh. 6. 69. We believe and are sure that thou art the Christ the Son of the Living God Chap. 8. 24. If ye believe not that I am he ye shall die in your sins so that Assurance in this is positively necessary i. e. the full assurance of Faith this Peter Preached as necessary to Salvation Act. 2. 36 therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified bâ—th Lord and Christ 1 Thes 1. 5. Our Gospel came not to you in word only but also in Power and in the Holy Spirit and in much assurance c. to that end was those mighty gifts given to and by the Apostles in the Primitive time for confirmation of the truth of the Doctrine of the Gospel Act. 5. 3. 1 Pet. 12. which confirmation stands firm to us and to all believers to the Worlds end though it 's true it is by the work of the same spirit in the same Doctrine that doth establish our hearts therein 2 Cor. 4. 13. Yet in this it 's possible for gracious souls sometimes to be under temptation and to want that assurance of Faith as is requisite in so weighty a matter as this is there is no temptation but a Christian may be assaulted with consent is the dangerous sin and in this matter to depart from the Faith and to reject Christ crucified and Salvation by him is the unpardonable sin Heb. 10. 26. 29. and 6. 4 5 6. Many gracious souls trouble themselves The unpardonable sin in two things about this sin fearing themselves to be guilty thereof through their ignorance of the sin what it is all sin it's true is against the Holy Spirit but the unpardonable sin or sin unto death consists especially in two things 1. A wilâ—ul departing from the Faith and refusing and rejecting Salvation by Jesus Christ crucified by persons after they have professed Faith in him and obedience to him according to those Scriptures before mentioned 2. A wilful and malicious opposing of the Spirits workings or any known truth of the Lord Jesus after conviction that it is the Holy Spirit and the truth of the Lord Jesus yet contrary to light and convictions of conscience for base by and fleshly ends to oppose contradict and blaspheme is the sin against the Holy Spirit and this is it mentioned Mat. 12. 31 32. with v. 24. but for Christians to meet with doubtings about the matters of Faith though they ought to watch and
paths where is the good way and walk therein and ye shall find rest to your souls but they said We will not walk therein Thus evil men and seducers wax worse and worse deceiving and being deceived 2 Tit. 3. 13. 6. Saving knowledg is a defusive knowledg 6. It is a defusive knowledg it 's willing to impart to others what it knows of God as it receives freely so it does as freely impart to others so the Prophet Ps 40. 10. I have not hid thy righteousness within my heart I have declared thy Faithfulness and thy Salvation I have not concealed thy loving kindness and thy truth from the great Congregation Prov. 15. 7. The lips of the wise despise knowledg but the heart of the foolish doth not so and Chap. 10. 21. The lips of the Righteous feed many but fools die for want of wisdom and 20. 15. The lips of knowledg are a pretious Jewel the lips of the Righteous despiseth knowledg both to Saints and Sinners The reason is because they have received from the Lord of his teachings their hearts are filled with his divine knowledg and it may be so sometimes that there needs skill in the learner to draw it forth some having learned that lesson to be slow to speak and slow to wrath and swift to hear and that Prov. 14. 33. Wisdom resteth in the heart of him that hath understanding but that which is in the midst of fools is made known so that the knowledg of the Prudent is dispersed wisely and must have its occasion and opportunity and sometimes some to draw it out Prov. 20. 5. Counsel in the heart of man is like deep waters but a man of understanding will draw it out Sometimes there needs a wise tongue as a bucket to draw out of those living waters that are in the hearts of the Saints Joh. 7. 38 39. But this is a truth that those that know God or rather are known of him cannot but be speaking of those things they have seen and heard Acts 4. 20. According to the measure of their receptions Rom. 12. 3. Occasions and opportunities Quest What difference may we understand Quest there is between Knowledg and Wisdom The Scripture seems to make a distinction 1 Cor. 12. 8. Answ Sometimes knowledge includes wisdom and sometimes wisdom includes knowledg Isa 50. 4. Jam. 3. 13. But when it is mentioned distinct as distinct gifts as 1 Cor. 12. 8. Knowledg is a gift of understanding some truths more than others and that it may be some secret and hidden mysteries by virtue of special gift as Chap. 13. 2. Though I understand all mysteries and all knowledg c. Wisdom is a gift to apply this knowledg to the benefit of the Church one may have a gift of Knowledg that may tend to inform the understanding another the gift of Wisdom and Prudence to apply it to the profit of the Church sutable to its worth And this distinction will usefully hold in many cases some know much and want wisdom to make so good use of their knowledg as might be desired some have Wisdom and Prudence to use more Knowledg than they have but indeed the ready way to attain more is to use well what we have Hos 14. 9. Who is wise and he shall understand these things and prudent and he shall know them c. That is who so is wise and prudent to make a right use of what he knows he shall understand that is he shall understand more of the will of the Lord he whose knowledg is truly practicable stands in the road-way of higher and larger instructions and teachings Joh. 7. 17. If any man will do his will he shall know of the Doctrin whether it be of God or whether I speak of my self O therefore let all be exhorted to be seeking after this saving knowledg of God and Christ in the Gospel and content not your selves without this humbling heart-affecting sanctifying transforming trusting doing growing and increasing knowledg of God it 's that without which the heart cannot be right nor can your souls enjoy the Grace and Peace of the Gospel 2 Pet. 1. 2. Col. 2. 2 3. CHAP. XIX Of the Divine Virtue and Grace of Love to God c. THE choice Virtue of Grace of Love which alwaies accompanieth true Knowledg and Faith is as the oile to the wheels that makes the soul as the Chariots of Aminadab to run swiftly and perform every duty relating both to God and man chearfully and willingly the Lord loves willing and hearty service and that can never be unless it flows from the truth of love to God as well as conscience and duty to him This duty and virtue of love must be 1. and chiefly to God and Christ above all 2. To his people for his sake 3. To all men to enemies as well as to friends 1. To God and Christ as our chiefest 1. To God and Christ good as there are many excellent and useful new-covenant Gifts and Virtues being accompanied with love yet love is the most excellent of all Gifts and of all Virtues next to Faith and the Apostle prefers it beyond Faith that is that Faith which is without love there may be and I fear is much Faith without love which will fail in the end but Gospel-love cannot be without Faith for where truth of love is to God and Christ there is Faith for no man can love him on whom he doth not believe but men may have Faith without Love therefore he prefers Love above Faith 1 Cor. 13. 2. And though I have all Faith c. and have not Charity that is love I am nothing the word all Faith not only intends the Faith of miracle for that is but one sort of Faith but all Faith in the habit of it though not in the power and life for if there were not Faith in the Doctrine ordinarily there could not be the Faith of miracle as Mat. 7. 21 22. Though saving Faith is alwaies accompanied with the truth of Love and a measure of all the Divine Virtues of the Gospel ver 13. Now abideth Faith Hope Charity but the greatest of these is Charity So Col. 3. 14. The Apostle having mentioned several choice duties and Virtues saith And above all these things put on Charity which is the bond of Perfection or the perfect bond by all which it appears that Love Charity is a most choice and singular Virtue and desirable for Christians to be prising and pressing after What Love is in general Love is an affection A description of Love of the soul fixed upon cleaving to and delighting in something wherein it apprehends some special worth and good thus it is in natural Love and thus it is in spiritual Love for there is a natural and there is a spiritual Love the second it is I am speaking of and the difference is rather to be discerned in the object than in the root or principle that being a Divine
and Christ it is the most God-like and Christ-like Virtue would you be more like your Father and more like your Head and Lord O then grow more in this Grace love God and Christ more love one another more and love all men more when our Lord Christ sets his Disciples in the high-way of being like their Father it is in this of love Mat. 5. 44. and 1 Job 4. 7. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God ver 8. For he that loveth not knoweth not God for God is love Love is an heavenly and God-like Virtue and the more you live in it the more are you like God and the more persons live without love the more do they live without God and look how much they live in malice and enmity so much are they like the Devil 10. And finally that your souls may 10. And finally live much in the love of Christ grow in this Grace which will prove to be the growth in all Grace and of every Virtue live much in the meditation of the preciousness of Jesus Christ of his Person of his Virtues of his Love and the design of good to your souls in all that he hath done and suffered for you 1 Pet. 2. 7. Vnto you therefore which belâ—eve he is precious his Person his Blood his Virtues his Love is precious He is altogether lovely 1 Joâ— 4. 19. We love him because he first loved us The thoughts of this first and free love this great and marvellous love is precious 1 Joâ— 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God I say if souls did live more in the consideration of this marvellous love how would it transform them into the likeness of Christ 2 Cor. 3. 18. O therefore if you would grow in this Grace dwell deep here live much in the meditation of the mystery of the love of Christ to your souls in the new Covenant Eph. 3. 17 18 19. You must be rooted and grounded in the love of Christ and endeavor to comprehend more of this unsearchable mystery and this is the way to be filled with all the fulness of God the fulness of understanding and knowledg Col. 2. 2. The fulness of conformity to him in Love and in every Divine Virtue CHAP. XX. Of the Gospel-fear of God THE fear of God is one and not the least of the Divine and saving Virtues of the new Covenant and planted in every gracious heart it is a part of the new Covenant Law written in the heart absolutely necessary to Salvation as other new Covenant Virtues are and is included in that Faith to which the promise is made The fear of God is of that worth and weight that it is impossible for a truly gracious soul to be without it it is a special character of a graceless person that is without it Rom. 3. 18. There is no fear of God before their eyes In speaking to this I shall mind three things 1. That it is a Virtue of the new Covenant and necessary to be in the hearts of all Believers 2. What it is 3. The usefulness and profitableness thereof 1. That it is a Virtue of the new Covenant 1. It is a Virtue of the new Covenant and necessary to be written in the hearts of all true Believers And this will appear if we consider 1. That it is a promise of the new Covenant Jer. 32. 39. And I will give them one heart and one way that they may fear me ver 40. I will put my fear in their hearts that they shall not depart from me Which is a promise of the new and everlasting Covenant the same as is exprest Chap. 31. 31 to 34 And is applied to the Gospel by the Apostle Heb. 8. 8. Where God promiseth to write his Law in the heart that is to season the heart with a disposition to believe love fear and obey the Lord. 2. It is that Virtue with which Christ our Lord was eminently filled and therefore certainly it is necessary for his members to be seasoned therewith Isa 11. 2. And the spirit of the Lord shall rest upâ—n him the spirit of Wisdom and Vnderstanding the spirit of Counsel and Might the spirit of Knowledg and the fear of the Lord which was exceeding proper to the holy Son of God and if Christ the Lord must have this spirit of the fear of God then surely it must needs be necessary for all his to be partakers of the same Spirit and Virtue for from his fulness we all receive 3. It is the praise-worthy Virtue of the Saints commended throughout all Generations 1 Kings 18. 3. It 's said that Obadiah feared the Lord greatly the effects thereof follows ver 4. Neh. 7. 2. It 's said that Hanani feared God above many for which Nehemiah gave him the charge over Jerusalem Job is described to have this Virtue Job 1. 8. To be an upright man and one that feared God and ver 1. One that feared God and eschewed evil Mal. 2. 4 5. God made his Covenant with Levy of Life and Peace for the fear wherewith he feared me and he was afraid before my Name It is the commendation of the Churches in a time of liberty that they walked in the fear of the Lord Acts 9. 31. 4. This is that the Lords people are frequently exhorted to both in the old and new Testament by which it appears that it is a duty as well as a Virtue Lev. 19. 14. But shalt fear thy God I am the Lord and 25. 17. But thou shalt fear thy God for I am the Lord thy God Deut. 13. 4. Ye shall walk after the Lord your God and fear him Eccl. 12. 13. Fear God and keep his Commandments for this is the whole duty of man Deut. 6. 13. Thou shalt fear the Lord thy God and serve him and swear by his Name Luke 12. 4 5. And I say unto you my friendâ— be not afraid of them that kill the body c. But I will forewarn you whom ye shall fear fear him that after he hath killed hath power to cast into Hell yea I say unto you fear him 2 Cor. 7. 1. The Apostle exhorteth the Saints to be perfecting holiness in the fear of God By all which it abundantly appears that to fear God is the special duty of every true Christian 1 Pet. 2. 17. Rev. 14. 7. Heb. 12. 28. Let us have Grace that we may serve God with Reverence and Godly fear 5. It 's that Virtue which includes part yea a great part of the Gospel because where the fear of the Lord is there is Faith Love Humility and Obedience even the whole terms of Gospel-interest Rev. 14. 6. 7. When the Angel preached the everlasting Gospel to them that dwell on earth the substance or great part thereof was Fear God and give Glory to him
to be the case of many not only of the World but of those who pretend and profess to be called out of the World Job feared God and eschewed evil Chap. 1. 1. Fear God and sin if you dare 2. The fear of God as it is a sin-destroying Virtue so it is a God-obeying Virtue where the fear of God is in truth there is conscience and care to obey the Lord to keep his Commandments Eccl. 12 13. Fear God and keep his Commandments that is keep his Commandments as your duty and where this fear of God is you will keep his Commandments as your disposition the fear of God and obedience to him alwaies dwells together Ps 5. 7. As for me I will come into thine house in the multitude of thy Mercies and in thy fear will I worship toward thine Holy Temple Where sense of Mercy and power of Love and the fear of God meet together in one soul there will be sincere obedience and worshipping of God there will be serving God with reverence and godly fear Ps 2. 11. Serve the Lord with fear rejoyce with trembling You that have no care nor conscience of obeying the Lord of serving and worshipping the Lord according to his appointments and living to him according to his will have just grounds to suspect that you are without the love and fear of God 3. The fear of God is a soul-sanctifying Virtue where the love and fear of God is the desire of that soul is to be more like God and like Christ it doth not only out with sin but it increaseth Virtue it is as truly desirous of increase in Virtue of conformity to Christ as it is to be rid of sin outing of sin is one part of Holiness and inning of Virtue is the other and it 's accomplished by the fear of God Ps 34. 11 12 13. Come ye children hearken to me and I will teach you the fear of the Lord and concludes all in this Depart from evil and do good seek peace and pursue it This is the way to perfect Holiness 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of flesh and spirit perfecting Holiness in the fear of God The fear of God is a soul-sanctifying Virtue would you grow in Holiness and conformity to Jesus Christ which I dare say is the desire of all gracious souls both in the inward and outward man then see that you grow in this Virtue 4. The fear of God is a soul-consolating Virtue it affords very much ground of consolation to the soul where it is for where this is in truth there are all the Divine Virtues of the Gospel to which the promises are made as Faith Love Humility Meekness Patience Self-denial c. The Divine saving Virtues of the new Covenant goes not alone they are much besides the truth of the Gospel that tell souls that one Grace or Virtue of Christ in them is enough to demonstrate them to be in a saved condition whereas the Gospel-saving Graces or Virtues to which Salvation is promised goes not alone he that supposeth he hath one alone must suppose impossibilities either he hath more or none at all For from his fulness we all receive and Grace for Grace that is of every Divine Virtue of Christ the Believer hath something thereof within him and where the fear of the Lord is there is the truth of all Divine Grace it 's laid at bottom of all as that from whence it flows Acts 10. 34 35. In every Nation he that feareth God and worketh Righteousness shall be accepted Fear God and the work will be done matter of comfort to souls possessed with this Virtue Prov. 14. 26 27. The fear of the Lord is strong confidence c. That is it is a ground of confidence of interest in God which affords strong consolation Prov. 19. 23. The fear of the Lord tendeth to life and he that hath it shall abide satisfied he shall not be visited with evil It 's such a Virtue so much tending to life that affords satisfaction to the soul that hath it that he is in the way of life Hence the Lord saith speaking of such a person Isa 33. 6. The fear of the Lord is his treasure a treasure of Grace is in it here and a treasure of Glory shall attend it hereafter thus shall the man be blessed that feareth the Lord. 5. The fear of God is a soul-preserving 5. It is a soul-preserving Grace Grace a soul-seasoning and preserving Virtue it tends to preserve those in whom it is to the Kingdom of Glory promised it not only preserves and keeps the soul from sin and keeps it close to duty but it preserves the soul from defilements in evil times and daies of temptation Mal. 3. 15 16. When they called the proud happy and they that tempted God were delivered and they that wrought wickedness were set up then they that feared God spake often one to another and the Lord hearkened and heard it c. That is he approved it and owned them and remembred them in mercy in the day of need The fear of the Lord will preserve souls pure to God in profane and sinning times and in persecuting times and in times of temptation in a word it will preserve those in whom it is through all difficulties and temptations it will preserve from the sinful fear of man Prov. 29. 25. The fear of man bringeth a snare Isa 51. 7 12 13. But the fear of God delivereth from this snare it keepeth from a wicked departing from God Jer. 32. 40. I will put my fear in their hearts that they shall not depart from me O therefore all ye that fear God seek that ye may increase therein more and more it will tend to the increase of every Virtue and decrease of sin and preserving you in Faith Love and Holiness unto the day of Redemption I conclude this with Psal 34 9. O fear the Lord ye his Saints for there is no want to them that fear him CHAP. XXI Of the Law of God and what we are to understand thereby COncerning the Law of God which hath been and is the rule both of Faith and Practice throughout all Ages according to the manner of the ministration thereof of which it's necessary for Christians to be instructed in In speaking thereof I shall endeavour 1. To shew what it is 2. How it hath been in several times and manners given and administred since the beginning 3. The necessariness of believing and obeying thereof according to the time and manner of the administring thereof 4. What Law it was that Christ fulfilled in his active and passive obedience and for what sins it was that he suffered 1. What the Law of God is 1. Sometimes 1. What the Law of God is by Law we are to understand the whole Word and Will of God revealed relating 1. The whole Word and Will of God both to Faith and obedience things to be believed
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
Love of Holiness believes the Truth of all the Holy Institutions Ordinances and Commands of the Lord and it 's Bounden Duty to live up to him therein In a word Faith in the Word of the Lord it is that works the Soul to Eschew Evil and to do Good to abhor that which is Evil and to cleave to that which is Good No Holiness without Faith and the more Faith is thus exercised the more Holy Conformity will there be to the Lord. 5. Excellency of Faith is that it fills the 5. It fills the Soul with Jâ—y Peace Soul with Joy and Peace Rom. 15. 13. Now the God of Hope fill you with Joy and Peace in Believing c. It 's true it is the God of Hope that gives this Joy and Peace but it comes into us through Believing it never comes to any Soul but by Believing that is believing the Truth of the Doctrine of the Gospel in all the good Tydings thereof in all the Promises and Precepts it all affords Joy and Peace to the Believer who is exercised therein 1 Pet. 1. 8. 6. Excellency of Faith is that it 's the 6. Iâ—s the Mother of all â—ther Divine Vertues Mother if I may so say of all other Divine Vertues Love Hope Patience Obedience c. They are all Nursed and Nourished up under Faith and without Faith there can be none of all these though Faith worketh and getteth strength by these Yet without Faith there can be none of these as Without Faith we cannot please God So without Faith we can have no Divine Virtue and if our Faith be right and true then it carryeth in it something of every Divine Virtue of the New Covenant And this Christians should be instructed in that it might engage their Hearts to be Adding to their Faith Virtue c according to 2 Pet. 1. 5 6 7. Faith is the first Active Demonstrative Virtue in the Soul and lyeth at the bottome of every Virtue and of every Duty 7. Such is the Excellency of Faith 7. It renders both Persons and Services acceptable that it renders our Persons and Services and all we Doe and Suffer for Christ according to his Will acceptable to and with the Lord See Heb. 11. almost throughout The Works of the Saints and Elders of old were all accepted being done in Faith and vers 6. Without Faith it is impossible to please him Object The Apostle 1 Cor. 13. seems to prefer Love as the only Gospel amiable and acceptable Virtue yea even above and beyond Faith vers 2. Though I had all Faith c. and have no Charity I am nothing Answ It 's true if it were possible to have all Faith without Love it would be nothing that is produce nothing issue in nothing true Faith is always accompanied with true Love and though Love be the most Heaven-born Virtue that which makes us most like God yet this Love is not cannot be before and without Faith we cannot love God till we believe him to be God nor Jesus Christ till we believe the Truth of the Gospel concerning him nor love his Word till we believe it to be his Word c. 8. It 's excellent End and Issue discovers 8. It 's excellenâ—s End the Excellency of the Virtue it Issues the Soul in Glory it prepares the Soul for Glory through it it 's preserved by the Power of God to Glory He that endureth i. e. in the Faith and Profession thereof to the end shall be Saved 1 Pet. 1 9. Receiving the end of your Faith the Salvation of your Souls By Soul we are to understand the whole Man Body and Soul and this is and will be the end of all true Faith to bring you to Salvation both Body and Soul but this note it 's not Faith only in the Habit of it but in the Living-working Power thereof according to the Gospel as it brings forth those other Divine Virtues aforementioned But to this of Faith I shall speak more distinctly in the Doctrine of Justification in some Cases CHAP. XII Of Repentance REpentance and faith are undoubted Chap. 12. Of Repentance Companions in as much as sometimes Repentance is included in Faith and sometimes Faith is included in Repentance and it comes in immediately with Faith and much spoken of in the Scripture as absolutely necessary unto Life and in my Method in speaking to it I shall endeavour 1. To shew what it is the Greek Word 1. What it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metanoesate properly signifieth a Change of the Mind which cannot be without a Measure of Faith and that not an ordinary change of the Mind from one thing to another but it is a change of the Mind from owning of delighting in and following after the Service of Sin Satan and the World to the owning of delighting in and following after the Lord in serving of him In a Word true Repentance is the turning of the whole Man from Sin and Satan unto God to Believe and Obey the Gospel for where the Mind is effâ—ctually changed there will be a change in the whole Conversation it 's one in Substance with Conversion for that is a turning from Sin to God and so is Repentance it 's not a turning from one Sin to another or from one Opinion to another unless it be from Errour to Truth or a turning from Prophaneries to Civility or Formality So the last Estate may be worse than the first but it 's the turning from the Power of Sin and Satan to God Acts 26. 18. Isa 55 7. Let the Wicked forsake his Way and the Vnrighteous Man his Thoughts and let him turn to the Lord and he will have Mercy on him c. This I take to be the Essence and Substance of Repentance the change of the Mind and so the turning of the whole Man from Satan to God in the way of the Gospel in which Way and Work of Repentance the Soul shall obtain Remission of Sins here and an Inheritance amongst the Sanctified Ones hereafter 2. That this Repentance is an Evangelical 2. It 's an Evangelical Duty Duty and Virtue and not Legal as some imagine unless it be the Law of the New Covenant so it 's Legal and a Duty Persons who think Repentance to be only a Legal Old Covenant Work and the Persons exercised in it to be of an Old Covenant Spirit discover themselves to be indeed strangers to the New Covenant Grace and the way of Interest therein that must needs be Evangelical that is the Condition or Terms of all our New Covenant Mercy the Grace and Mercy of the New Covenant is propounded on the terms of Repentance and without it we may not expect any Interest therein Luke 24. 47. That Repentance and Remission of Sins might be preached in his Name c. Repentance must precede the Remission of sins as the Condition no Repentance no Remission of sins Acts 2. 28. Repent every one
of you for the Remission of sins that is that your Sins may be remitted or forgiven So that Repentance is so much a Gospel Duty as that there is no Remission of Sins without it which leads us 3 To the Necessity of this Repentance the Necessity appears in â—wo things 1. From the stress the Lord hath laid upon it 1. By Precept and Command Mark 1. 15. 3. The necessity thereof Repent ye and believe the Gospel Acts 17. 30. Now he commandeth all Men every where to Repent That answers the Terms of the Gospel on which Remission of Sins is to be Preached that is on the Terms of Repentance which implyeth a strong Command unto Repentance So that Unrepenting Sinners continue in a way of Disobedience to God in the Gospel in this matter 2. The Danger of not Repenting discovers the Necessity thereof if there be no Remission of sins without Repentance then there is no Salvation no New-Covenant-Blessedness Rom. 4. 7. Blessed is the Man whose Iniquity is forgiven and whose Sin is covered It 's the same in Sence and Substance as that of Faith Mark 16. 16. He that Believeth and is baptized shall be Saved he that Believeth not shall be Damned What Christ here calls Believing Peter Act. 2. 38. Calleth Repentance who best understood his Lords Commissâ—on Repentance and Faith being inseparable Christ saith he that Believeth and is Baptized answering those very Terms and Acting according to this Commission saith Repent and be Baptized c. So that it followeth that he that Believeth not he that Repenteth not must be Damned Luke 13. 3. Except ye Repent ye shall all likewise perish So that such is the Necessiâ—y of Repentance as that without it there is no Remission and so no Salvation but on the contrary Perishing and Damnation God accepts of none on any other Terms but this of a Soul turning to him he Remits sins on no other terms And the Reason is because it was indeed the great Designe of God in the Gospel and End of Christs suffering for sinners to Effect this Work to bring us off from Sin and Satan to God in this way of Repentance and indeed they are wonderful contrary Base and dishonourable Thoughts of God and our Lord Jesus to think he should give his Life and Bloud to so base an End as to purchase a Liberty for Persons to serve Satan and Sin without danger No it 's far otherwise 1 Pet. 3. 18. For Christ hath once suffered for our sins the Just for the Vnjust that he might bring us to God And we turn to God by Repentance Isa 55 7. There is no other way for us to come to him it 's true Christ Crucified is the alone way of Acceptance when we come yet no Acceptance in him without Faith and Repentance 4. That this Grace of Repentance is the 4. Repentance is the Gift of God Gift of God Acts 11. 18. Then hath God also to the Gentiles granteâ— Repentance unto Life it 's the Gift and Grant of God on a Twofold account 1. It 's his Gift his Grant that poor 1. He giveâ— the Doctrine Forlorn perishing sinners may have Acceptance and Life by Jesus Christ on the terms of Repentance It is a wonderful free and rich Grant if this were all for God to grant Remission of Sins and Life Eternal on our Acceptance and turning to him by Repentance Then hath God granted Repentance unto the Gentiles unto Life that is God hath granted the same Grace to the Gentiles as to the Jews that on Repentance they shall have Life and this Graâ—t is Universal where-ever the Gospel comes Life upon Repentance is to be published that whosoever doth Repent and Believe the Gospel shall be saved O bless the Lord for this Grant and improve it 2. Not only the grant of Life on terms of 2. He gives the Grace of Repentance Repentance is the Gift of God but the Grace of Repentance i. e. that Grace by which we do Repent is the gift of God The Grace of Repentance or to Repent is as all other Divine New-Covenant Virtues are the gift of God Every good and perfect Gift cometh down from the Father of Lights So doth this good Gift and Grace of Repentance hence the Apostle exhorteth firmly and with him all true Ministers 2 Tim. 2. 25. In Meekness instructing those that oppose themselves if God peradventure will give them Repentance to the acknowledging of the Truth c. That is give them Grace to repent and to turn to him Man by Nature is Averss to this great Work of Repentance he will not come to God though he perish John 5. 40. Ye will not come to me that ye might have Life But it is the Lord that gives and works the Grace 5. What are the concomitant Virtues or 5. The concomitance or companions of Repentance Companions of Repentance And they are many indeed all the Divine Virtues of the New Covenant as Faith and Love and Holiness c. it contains the Birth which is from above without which none can see the Kingdom of God John 3. 3. It contains in it the whole Work of Regeneration and Sanctification But that which I shall more particularly mention is 1. That true Repentance is always accompanied 1. It abhors the Evil and loves the Good with a Soul-â—ating of sin and Love of Virtue and Holiness It abhors that which is Evil and cleaves to that which is Good It doth not only leave Evil but abhor it as it is Evil and Sin as it is against God his Holy Name and Nature and not only abhor sin all sin But those in whom it is do abhor and loath themselves because of sin and the sinful Nature Ezâ—k 36. 31. Then shall ye remember your own â—vâ—l ways and your Doings that were not Good and shall loath your selves in your own sight for your Iniquities and for your abhominations Jer. 31. 19. After that I was turned I Repented I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth These are New Covenant Discoveries of this great Work of Repentance Rom. 7. 24. O wretched Man that I am who shall deliver me from this body of Death Therefore in vain do those talk of Repentance and Interest in Gospel-Grace and Life who love themselves and sin still And are not purged from their old Filthiness 2. True Repentance is always accompanied 2. Godly Sorrow with godlâ— Sorrow for sin as it is against God his Holy Will his Holy Name and Nature Contrition and Brokenness of Heart for sin as it is against God always accompanies true Repentance Psal 51. 4. Against thee thee only have I sinned c. So Peter Mat. 26 75. When he had sinned and repented He went out and wept bitterly 2 Cor. 2. 7. Ye ought rather to forgive him and comfort him lest perhaps such a one be swallowed up with too much Sorrow By
followeth Remission of sins That they may receive Forgiveness of sins where note that Forgiveness of sins followeth a Soul turning to God which includes both Faith Repentance and Obedience according to the Gospel and the Inheritance followeth Forgiveness of sins that is Justification the sum of all is this that where the Gospel is sincerely Believed and Obeyed there is a Legal New Covenant-Right to Forgiveness of sins and to the Inheritance a Legal Right to the Justification and the Glory of the Gospel Heb. 5 9. He is become the Author Our right is continued on the same account of Eternal Salvation to all those that Obey him And as we come to have a Legal New Covenant-Right in Justification and Salvation by Believing and Obeying the Gospel so our Right is continued therein by our Sincerity and Constancy therein And this is as abundantly Witnessed too in the Scriptures as the former Mat. 10. 22. He that endureth to the End shall be Saved Luk. 9. 62. No man having put his Hand to the Plough and looking back is fit for the Kingdom of Heaven Mat. 5. 13. Mark 13. 13. And this is confirmed by the Apostles Col. 1. 21 22 23. Heb. 3. 6 12 14. and 9 1. 11. Object This seems to imply a Possibility Object of falling from Grace after Believing and Obeying the Truth which is contrary to the Scriptures and the Common Received Faith of the Godly Answ The Unchangeableness of the Love Answ of God and this Truth will and must stand together as I said before we may not nor must not so understand one Truth as to Destroy another 1. Therefore I say that the Lord knoweth them that are his and who are effectually Called and they shall be kept through Faith unto Salvation 2 Tim. 2. 19. Nevertheless the Foundation of the Lord standeth sure having this Seal the Lord knoweth them that are his But we know as yet no otherwise but by Faith and sincere Obedience and our Constancy therein by which we are under the Law of Grace of the New Covenant so that though we ought to believe the Unchangeableness of the Lord's Love in the New Covenant of his Grace and that there are a People known to him who shall be kept by his Power through Faith and shall obtain the Inheritance promised and that we are of that Number if we in Truth and Sincerity Believe and Obey the Gospel unto the end And the more stedfast we are in the Faith and Constant Sincere and Universal in our Obedience the Greater and Well-grounded will be our Assurance both of Interest Standing and Glory 2 Pet. 1. 10 11. Rom. 2. 7 10. Rev. 22. 14. Luke 6. 47 48. 2. We must distinguish between the state of Grace and the state of Glory the Assurance of the Saints in the state of Grace must be distinguished from their assurance in the state of Glory then all Doubts will be over But in the state of Grace there are and will be ground of Doubts and Fears not to Fear or Doubt the Truth of the Gospel and of the Love of God therein or of the Changeableness thereof here our Faith should be without Doubting but as to our Interest therein and certainty of Obtaining in as much as it depends according to the Law of Grace not only on the Truth of God in the Gospel but the Truth of our Faith therein and Constancy of our Obedience to the end and our Interest must flow from both for without the second we have no Interest in the first So that it requireth not only Self-examination of the Truth of the Work of the Heavenly Birth and Regeneration but Constancy therein to the end and by reason of the Corruption of our Natures and Imperfections in those Divine Virtues to which the Promise is made necessarily may occasion sometimes Doubtings and Fears and this seems to be owned by the Scriptures to be rather a Virtue than a Vice in Believers Rom. 11. 20. Be not High-minded but fear Heb. 4. 1 11. Let us fear left a Promise being left us we come short Prov. 28. 14. Happy is the man that feareth always Not only feareth God but feareth his own deceitful Heart feareth a Heart of Vnbelief to depart from the living God feareth to sin against God whether in Omission or Commission This is a Godly fear that must be where Grace is and may sometimes be accompanied with Doubts and Godly Jelousies of a Man's self tendeth to establish the Soul in a well-grounded Assurance sutable to the Gospel and this I must say I had rather have Fellowship with Self-examining Self-judging and Self-fearing Souls stable in the Faith though as to Interest something at sometimes mixed with Doubtings than with High-flown Believers without all fear that have High Assurance on Low grounds scarcely able to give from the Law of the New Covenant a Reason of their Hope But see this more in Chap. 15. CHAP. XIV Wherein I shall speak more distinctly to the matter of Faith and of Justification by Faith With Answer to several Questions and Objections about the matter HAving spoken something to the matter Chap. 14. of Justification what it is and whereit doth consist that is in the Pardon and Remission of sins taking away the Guilt and Condemnation of sin with the Terms on which we must have it if ever we have it 1. Relating to God 2. Our selves i. e. on the Terms of Faith Repentance and sincere Obedience I shall in this speak more distinctly unto the Doctrine of Justification by Faith and endeavour to answer such Questions and Objections as ordinarily are or may be made about it What the Faith is to which Justification is promised I have already stated in the substance thereof in Chap. 11. that it is to believe God in his Word to believe the Truth of the Doctrine of the Gospel of God's Grace to Sinners in Jesus Christ which if True and Right is accompanied with true Repentance Truth of Love to God and sincere Obedience or a Hearty and Willing Consenting to the Truth of the Doctrine of the Gospel to be saved by Jesus Christ and in all things to be Ruled by him as Lord and King They are vain Imaginations that People create to themselves of a Faith without Repentance or a Faith with Works or a Faith without Works after their own Imaginations and not after the Will of Christ or to expect to be saved by him when they have no mind to be ruled by him Acts 3. 22 23. But as to the particular distinct Act of Faith it is to believe God in his Word and that not only in this but in all Cases Faith is to believe God It 's a Fancy and not Faith that hath not the Word of God for it's Foundation I intend in Divine and New Covenant Concerns Abraham believed God and it was accounted unto him for Righteousness This was the Faith of the Father and may or must we suppose the Faith of
rich in good works c. 1 Tit. 6. 17 18. And that those that have believed in God to be careful to maintain good Works these things are good and profitable to men Tit. 3. 8. Not to God he needs them not Job 22. 2. 35. 7. But good works are profitable to men i. e. to those that are sincerely exercised therein 1. They prove the truth and sincerity of their Faith and Love for without it the Faith is naught and the Love is of the same nature it 's none of the Faith and Love of the Gospel that is without the works of the Gospel Jam. 2. 14 18. 2 Cor. 8. 8. 1 Joh. 2. 3 4 5. 3. 14 17 18. He that pretends to have the Faith and Love of the Gospel without the works of the Gospel deceives himself Jam. 1. 22. Be ye doers of the Word and not hearers only deceiving your own selves 2. It will make for their account in the day of account for we must all expect to give an account in the great day of the Lord 2 Cor. 5. 10. And the good works of the Saints shall be rewarded at that day Matt. 25. 20 21 22 23. ver 34 35 36. 1 Tit. 6. 17 18. Rev. 22. 14. Only this it behoves us to beware of Popish meritorious works deserving any thing either in Justification or Salvation but it 's all of Grace In this note three things 1. That Believers are put into a capacity of doing acceptable works only by Grace renewed justified and accepted in person and service only by Grace through Faith in Christ Jesus 2. That being put into this saved estate and capacity of doing acceptable works in the Lord Jesus it is expected that they live to God herein and are faithful in that high and holy Calling this is it unto which they were created in Christ Jesus Eph. 2. 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them and this the Grace of Christ where it is in truth teacheth Tit. 2. 11 12. And they are in Scripture account graceless persons that are void of good works Tit. 1. 16. 3. God will give rewards to his people according to their works not that the works are the meritorious cause of reward for so it cannot be because all the works of the Saints as done by them are imperfect and mixed with sin and so in themselves can deserve nothing but condemnation but as accepted in the beloved so are accounted as perfect and shall have as full a reward as if they were perfect so that the reward is still of Grace It 's Grace that God will crown the imperfect works of his people done in sincerity of Faith and Love with Glory and sutable to the diligence and labour of love in the Lord's work shall the reward be dispenced Matt. 25. 20 21 22 23. Luke 19. 16 to 19. 1 Cor. 15. 41 42. Matt. 19. 27 28 29. And the suffering Saints for the name and sake of Christ are like to have the greatest share in the Glory to come Luke 6. 22 23. 2 Cor. 4. 17 18. 1 Pet. 4. 13. A wonderful encouragement should it be to the Saints both in doing and suffering the will of the Lord they shall suffer no loss at all by it but great advantage for encouragement in the way and works of the Lord both in doing and suffering his will 1 Cor. 15. 58. Heb. 5. 10. Rom. 2. 7. 10. And they are profitable to the souls and bodies of others they are relieved and refreshed thereby 2 Cor. 9. 12. Philem. ver 7. Thus have I endeavoured to give a brief touch to this great matter of Sanctification and good Works with the great concernment of all godly persons to walk therein The truth is I fear that as the Papists and Popishly affected make too much of of them in looking on them as meritorious and their Saviours so the Protestants run far on the other hand under the notion of being all for Faith and so have been and are too little for works But I hope the Reader will lay this matter to heart and not content himself with any Faith short of this holy working Faith And O that every that nameth the name of Jesus in truth would shew themselves Christians on this account in an exemplary walking in the works of the Gospel Stronger Christians should be examples to the weaker and elder Christians should be examples to the younger and especially should Ministers be examples and patterns to the Saints they should shine forth not only in Doctrine but in Life they should be patterns in love humility meekness patience holiness and every good work examples in Word in Spirit in Conversation and Doctrine that so the Gospel be not blamed nor God dishonoured nor Men justly offended 1 Thes 2. 10. 1 Tit. 4. 12. And thus should both Minister and people prize and press after holiness within and without because holiness becometh the house of God for ever and thereby he is glorified and such are manifested to be in the hopeful way of Salvation for â—â—â—hout holiness no man shall see the Lord though not as the meritorious cause but as thereby prepared thereto and as the way in which they must walk to Glory CHAP. XVIII Of the true and saving Knowledg of GOD. THE true and saving knowledg of God As for the knowledg of God I refer the Reader to Chap. 1. where it is more distinctly treated of is absolutely necessary to Salvation and indeed is the first work wrought in the soul in order to conversion there can be no Faith nor Repentance nor Love nor Obedience or holy walking without knowledg for without knowledg the heart cannot be right therefore it is said when God works effectually in turning souls to himself Hos 8. 2. Israel shall cry unto me my God I know thee and 2. 20. I will betroth thee to my self in faithfulness and thou shalt know the Lord. It 's the new covenant promise Jer. 31. 34. They shall all know me from the least of them to the greatest saith the Lord and Joh. 17. 3. This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent In these Scriptures we must understand is intended the true and saving knowledg of God and Christ in the new covenant and contains in it Faith Repentance Love the fear of God holy Obedience and all the Divine Virtues of the Gospel in order to eternal Life or else it is not that knowledg that is or hath eternal Life it 's the knowledg of God in the Gospel that I intend and much I shall not speak as to the matter of illumination in the knowledg of God for God in himself is a mystery we cannot know him but as he hath made known himself in his Word and by his Works know him in his Name in his Greatness and his Goodness c. Jer.
wise unto Salvation 2 Tit. 3. 15. See Psal 119. 97 to 100. And he is universal in his obedience have respect to all the Commandments Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments and that alwaies even to the end ver 112. And that readily and chearfully swiftly and with alacrity ver 32. I will run the way of thy Commandments when thou shalt enlarge mine heart ver 54. Thy Statutes hath been my songs in the house of my pilgrimage Works of Piety and works of Charity all works that God requireth Grace teacheth to a ready and right performance thereof Ps 100. 2. 2 Cor. 8. 5 6 7. Tit. 2. 11 12. But head-knowledg only is more for word than deed talks much but doth but little and if there be any deeds it is for low base and by-ends for self and not for God to some commands and not to all at some times in a good fit or when applause or advantage concur with a cold and dead heart not with delight and joy not serving the Lord but themselves hence the Lord complains Zec. 7. 5. 6. That his people did fast for themselves and eat and drink for themselves whereas gracious souls who live in light should do all for God eat and drink for him that they may live to him perform every duty for him that he may be glorified 1 Cor. 10. 31. Whether ye eat or drink or whatsoever you do do all to the Glory of God see 2 Thes 1. 11 12 Gal. 2. 19. And this the hypocrite and formalist do never attain unto but doth all for self 5. Saving knowledg is a growing incresing 5. It is a growing increasing knowledg knowledg it increseth where it is 2 Pet. 3. 18. But grow in Grace and in the knowledg of our Lord and Saviour Jesus Christ it groweth and increaseth and where this growth is there is an increase and growth in every virtue in the whole new man which is created after God Which new creation consisteth first and especially in knowledg Col. 3. 10. And have put on the new man which is created in knowledg after the image of him that created him Knowledg is the first and principal work and in it and with it righteousness and true holiness Eph. 4. 24. Without it there is nothing but ignorance of the life of God ver 18. This is the saving work of the Lord to cause the true light to shine into the hearts of his people 2 Cor. 4. 6. And this increaseth and groweth up by degrees with the increase of Faith Love Holiness and every divine virtue Col. 2. 19. It increaseth with the increase of God and groweth up into him in all things which is the Head even Christ Eph. 4. 15. This of spiritual growth is the design and end of God in the ministry and means he hath afforded his Church see Eph. 4. 11 to 15. And this is or should be the design of all faithful Ministers the spiritual growth of themselves and the Church in the knowledg of and conformity to the Lord 2 Cor. 4. 10 11 12. Where the Apostle discovers that the end of all Gods dispensations was that they might be more like Christ that the life of Christ might be manifest in their mortal flesh and concludes the same of the Church though they were not under the like afflictions yet they expected the same work to be effected in them by their liberty and the use of the means that God had given them exprest in these words So then death that is afflictions worketh in us but life in you that is we expect and hope that a conformity will be wrought in you by your liberty and peaceable injoyment of the Ordinances of God and opportunities of Grace and of growth and so if that work go forwards be it by death or life affliction or liberty we have our desire this was his frequent Prayer for the Church their growth and increase in this Grace Eph. 1. 16 17 18 19. Phil. 1. 9 10 11. Col. 1. 9 10 11. And this is oâ— should be the desire and endeavour of every gracious soul according to the measure of their capacities in the use of the means God hath appointed to grow and increase thereby in light in love in holiness and an holy conformity to the will of Christ 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby and in so doing that Word is made good Prov. 4. 18. The path of the Just is as a shining light that shineth more and more unto the perfect day But on the contrary head-knowledg only or the knowledg of hypocrites and formalists either decaies groweth downwards less and less worse and worse till it come to nothing or grows in the head only no increase in the parts of holiness it 's like the disease called the Rickets the head grows but the body decaies grows weaker and worse till at last without cure head and body goes to the dust So it is with head-Christians grow in the head in notion but decay in the body of Christianity or stand at a stay without any spiritual growth though there is no standing or stopping in Christianity who so groweth not better must though insensibly grow worse I do not question but that gracious souls do meet with their winter-times times of temptation and to apappearance sometimes grow worse rather than better but it proves to their advantage in the end the best of Saints have had and have their ebbings and flowings their winter and summer but it 's a sign of life where is the sense thereof this is common in the Scripture and in the experience of the Saints but the notionist and head-professor is insensible of his deadness and decaies This I speak that serious souls may not sink in the sense of their shortness and wants that the Eunuch that is joyned to the Lord may not say I am a dry tree Isa 56. 3. But the head-professor grows big in the head but little in the heart like Ephraim the Lord complains of Hos 7. 11. Ephraim is like a silly dove without an heart no heart for God his Name and Truth great in his own eyes commends himself But not he that commendeth himself is approved but whom the Lord commendeth It may be he grows great with error fancies and imaginations finds out some better Religion they think than the Lord hath ordained like those the Lord complained of Jer. 2. 32 33. Why trimmest thou thy way to seek love and in their inventions think themselves to be innocent as they ver 35. Yet thou sayest because I am innocent and yet ver 36. Gâ—d about to change their way and Chap. 6. 16. When the Lord calls to them to return to the good old way of Faith Love Obedience and to walk therein they will not Thus saith the Lord stand ye in the waies and ask for the old
c. and Chap. 15. 3 4. This shall be the song of Saints Who shall not fear thee O Lord and glorify thy Name for thou only art holy 6. It 's that Virtue unto which happiness and blessedness is promised and that must needs be a Virtue absolutely necessary to Salvation and is included in true Faith Prov. 28. 14. Happy is the man that feareth alwaies This happy fear must be alwaies never off the heart Chap. 23. 17. Be thou in the fear of the Lord all the day that is alwaies every day let not the fear of God be out of thine heart at any time Ps 112. 1. Blessed is the man that feareth the Lord c. and 128. 1 4. By all which it appears that persons who fear God in truth are under the promises of Blessedness and therefore it is a choice Virtue 2. I shall endeavour to shew what the 2. What it is to fear God fear of the Lord is or what it is to fear God It is to have an holy honourable and reverend esteem of God to have the awe and dread of God upon our hearts because Holy and Reverend is his Name Ps 33. 8. Let all the Earth fear the Lord let all the Inhabitants of the World stand in awe of him Isa 8. 13. Sanctifie the Lord of Hosts Himself and let Him be your fear and let him be your dread It becometh the people of the Lord of Hosts to have humble holy reverend and trembling thoughts of God alwaies Ps 2. 11. Serve the Lord with fear and rejoyce with trembling serve him with reverence and godly fear It is to be feared that Christians have too low and common thoughts of God which exceedingly unbecometh them and is a great disadvantage on the spiritual account as well as dishonourable unto God This holy reverend fear is a love-like fear not a slavish fear a spouse-like fear flowing from or mixed with love Let the Wife see that she reverence her Husband or fear her Husband The Wives reverence of or fear toward her Husband is not or should not be slavish but in love and conscience of God's Ordinance so it behoves every true Christian to reverence honour and fear the Lord and that with this filial spouse-like fear to love God and fear before him To help on this work in the heart I Meditations to help us to fear God shall propound some serious meditations of God that may tend to beget and increase this holy reverend awe and fear of God in the heart 1. Live much in the meditation of his 1. His Greatness Greatness O God is a great God and a great King above all Gods and above all men Psal 89. 6 7. For who in the Heavens can be compared to the Lord Who among the sons of the Mighty can be likened unto the Lord God is greatly to be feared in the assembly of the Saints and to be had in reverence of all that are round about him Note that this great fear of God in the Saints does arise from the consideration of the Greatness of God Who can be compared to the Lord who may be likened to our God in Heaven or Earth Therefore is he greatly to be feared in the assembly of the Saints c. Ps 147. 5. Great is our Lord and of great Power his understanding is infinite and 95. 3. For the Lord is a great God and a great King above all Gods And as an effect of this or a resultancy drawn from this meditation of his Greatness above all ver 6. O come let us worship and bow down let us kneel before the Lord our Maker that is seeing he is such a great one above all even our Maker let us worship and bow down and kneel before him i. e. Let us worship him in all humility and holy reverence Let us have Grace to serve our God with reverence and godly fear Exod. 15. 11. Who is like unto thee O Lord among the Gods who is like unto thee glorious in holiness fearful in praises doing wonders And this result the Prophet draws from this meditation Jer. 10. 6 7. Forasmuch as there is none like unto thee O Lord and thy Name is great in might who would not fear thee O King of Nations for to thee doth it appertain That is to be great above all and to be feared above all this is the first consideration that will tend to season our souls with this blessed Virtue the greatness the gloriousness of God to live upon our hearts 2. The holiness and purity of God He 2. His Holiness and Purity is Glorious in Holiness Holy and Reverend is his Name Serious thoughts of Gods Holiness will beget and increase in us this holy reverend fear Psal 99. 9. Exalt the Lord our God and worship at his foot-stool for the Lord our God is holy The sight and apprehension of the Holiness of God will help us to worship him reverendly and awfully This was it made Isaiah Chap. 6. 3. 5. When the Seraphims cried out as overcome with the holiness of God Holy holy holy is the Lord of Hosts to cry Wo is me I am undone I am a man of polluted lips c. Thus you see and I hope all true Christians can experience that serious thoughts of the Holiness oâ— God will â—ill them with humble honourable and awful thoughts of him 3. The great Goodness and Mercy o 3. His Goodness God especially on the new Covenant account will tend wonderfully to season thâ— soul with this Virtue and this mixed witâ— the rest makes it to be Evangelical fear thaâ— son-like spouse-like fear that so mucâ— concerneth and becometh the Saints thâ— is the promise of the Lord to his people Hos 3. 5. Afterwards shall the children of Israâ— return and seek the Lord their God and David their King that is Christ Jesus and shall fear the Lord and his Goodness in the latter daies It 's the latter day work especially under the Gospel for Saints to fear the Lord and his Goodness Ps 130. 4. With thee is forgiveness that thou maist be feared the Goodness Forgiveness and Mercy that is with God will make his people to fear him and fear to sin against him fear to displease him he that will sin without fear because God is good and gracious may justly fear that he is without all Grace gracious souls fear to sin against so good and gracious a God Shall all the Nations fear and tremble at all the great goodness that God will do for and shew unto his people Jer 33. 9. And shall not the great goodness of God cause the hearts of those interessed in it to fear and tremble before him Surely it 's impossible for a gracious soul to take a view of the Greatness the Glory the Purity and the goodness and Mercy of God and of his own badness but with astonishment holy reverence and fear and thus they shall fear the Lord and his
Goodness the Lord for his Goodness in the latter daies 4. Meditation on the Justice and Judgments 4. His Justice against sin and sinners of God against sin and sinners will tend to beget maintain and increase this holy fear of God and fear to sin against him Psal 119. 120. My flesh trembleth because of thee and I am afraid of thy Judgments Matt. 10. 28. â—ear not them which kill the body but are not able to kill the soul but rather fear him that is able to destroy both body and soul in Hell Obj. This is a slavish fear and not the Objection soul-like fear or the Gospel Answ 1. It is that which becometh and Answer concerneth gracious souls to fear God in all his Names his Justice as well as his Mercy and it is a token of a graceless heart that hath not the awe of God in his Justice that being one great part of his Name of his Glory wherein he hath and will make himself famous God to illustrate this part of his Name and Glory unites Justice and Mercy in the proclaiming of his Name to the end that his people may love him and fear before him Exod. 34. 5 6 7. There you have the name of the Lord proclaimed in these two Attributes of Mercy and Justice And whoso thinks this wonderful gracious and terrible Name of the Lord to fear and tremble at his Goodness and his Justice his Righteous and Terrible Name to be beneath his new Covenant calling lives greatly below the calling of a Christian 2. Christians are flesh as well as spirit and liable to temptation and miscarriage woful experience teacheth us this and God as a Father does not only keep his children in awe with the knowledg of their relation that so love may prevail but likewise with the rod and threats and danger too of dispossessing of the inheritance and provision on that account and counts it well if all tend to effect the work thus dealeth the Lord with his people else what meaneth those various sayings in his Word Ps 89. 30 31 32. If his children forsake my Law and walk not in my Judgments if they break my Statutes and keep not my Commandments then will I visit their transgression with the rod and their iniquity with stripes c. See Heb. 12. 7 to 11. And those Judgments executed formerly on the people of God for sin left on Record for our learning to the end we might fear to sin against him lest we meet with like Judgments 1 Cor. 10. 1. to 11. and Chap. 11. 30. For this cause many are weak and sick among you and many sleep c. All which clearly proveth that God doth afflict his people for sin and he hath recorded it that his people might fear to sin against him Yea and further he keeps his children in awe with threats of dispossessing them of the inheritance Heb. 6. 4 5 6. and 4. 1. 11. and 3. 12. 14. 2 Tit. 2. 12 13 14. Rev. 2 and 3 Chapters all which confirms this truth that God threatens for sin and executes for sin and warns to watchfulness that the Crown be not lost Rev. 3. 11. Though it 's true that fear flowing from love is the most Evangelical and son-like fear yet a mixture a fear of God in his whole Name his Greatness Holiness Goodness Justice Righteousness c. is the most solid safe preserving fear the soul being ballanced with all the means and meditations of God prescribed to carry on this blessed Divine Virtue is sutable and useful for the accomplishment thereof Do not Parents account it well if all lawful means effect the end that is to keep their children in awe and subjection threats and stripes as well as love And doth not God deal with his children accordingly And doth not Christians that will not stand in awe of his Judgments wonderfully dishonour him that will fear him but in one part of his Name A dangerous temptation to be shamed and avoided of all who desire to fear God Mal. 2. 5. and 4. 2. 5. Meditation on the Word of God will 5. The Word of God tend to seasoâ— souls with this holy fear for that will help us in the four former particulars The truth of God in all his Names and faithfulness in all his Word in his Precepts and Promises and threats against sin and sinners will tend to work and increase this Grace Isa 66. 2. But to this man will I look even to him that is poor and of a contrite spirit and trembleth at my Word In the Word of God is declared the whole trembling Name of God in all the parts thereof and the meditation thereon will cause gracious souls to fear before him Psal 119. 161. My heart standeth in awe of thy Word The thoughts of the Authority Purity Divinity and truth of the Word will beget and increase awful and reverend thoughts of God 3. Of the usefulness and profitableness 3. It s Vsefulness of this Virtue We may say of this Virtue as the Apostle speaking of Godliness that it 's profitable to all things it 's the summ of Godliness and is useful to ballance the soul at all times and in all places and companies and to have its exercise and use in all Virtues it 's the soul-seasoning and soulballancing Grace it 's the beginning middle and end of Wisdom But to speak more particularly and distinctly of this Divine Virtue in the use thereof 1. It 's a sin-destroying Virtue where the fear of God is there sin must out it is is impossible for the fear of God and the love of sin to dwell together in the soul Psal 4. 4. Stand in awe and sin not where the awe of God is there will be a fear to sin against him Gen. 39. 9. Joseph said How then shall I do this great wickedness and sin against God Fear of God occasions fear of sinning against him this was it kept Nehemiah from oppressing the people like the former Governors Neh. 5. 15. But so did not I because of the fear of God Ps 19. 9. The fear of the Lord is clear c. it 's a purging cleansing Virtue it cleanseth the soul from the love power and practise of sin Prov. 16. 6. By the fear of the Lord men depart from evil and 8. 13. The fear of the Lord is to hate evil pride and arrogancy and the evil way c. Ps 34. 11 12 13. Where the love and fear of God is there the love of sin can have no place and the true cause of reigning abominations in any is because the fear of God is wanting there Ps 36. 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes O therefore consider this you that can sin without fear it argues you to be without the fear of God and to be graceless persons Rom. 3. 18. There is no fear of God before their eyes And this I fear
our God with all our hearts and our neighbours as our selves Mat. 22. 37 38 39. And this must needs be the Law of the Gospel if we will have any Law at all it 's true the Law required it but the Gospel effects it it effects what the Law required 2 Cor. 5. 14. The love of Christ constrains us that is it maketh us willing to love and obey the Lord. 4. The Law in the matter thereof is perpetual therefore not to be done away in the matter or substance but in the manner of administring as administred in the old Testament that called the Moral Law was the foundation of the Ceremonial and Judicial they were both drawn out of the Moral the Moral in the first part thereof required the worshipping of the one true God the Ceremonial shews how this one God would be worshipped the second part relates to the duties of men each to other the Judicial opens those duties with the penalty of the breach thereof relating both to God and men And as it is in the hand of Christ it is the same still the Moral Law substantially is the foundation of all duty as to the ordering of the conversation for the duty of it was never taken away as it tends to holiness and as it is in the hand of Christ it calls for Faith in him and obedience to him for the rise of all duty was from the Law which had its rise from the holy God and sutable to its being opened was to be obeyed And the perfection required in the holy and just Law of God will be the perfection of Saints in Glory perfection in love and holiness will be the glorious state of Saints and indeed it was the great design of God in the Gospel by Jesus Christ to bring up a people to the spiritual perfection required in the Law which is begun here by Faith and Holiness and shall be perfected in Glory So then this being the spiritual and perfect rule of Holiness drawn by God Himself and presented to men as a character of that perfection he designed to bring up his people to by Jesus Christ it remains in his hand as the foundation of all Law and Spirit working in the heart for the gradual perfecting of the Saints therein To make this clear that it is as to the matter thereof the same and must be the same in the substance thereof for it requires the owning and worshipping the one true God in Holiness which is the duty of the Gospel and will be the eternal duty and work of Saints in Glory And Jesus Christ the Lord of this Gospel-ministration and Mediator of the Gospel-covenant gives us rules as to the manner how God will and must be worshipped and to him are we bound to submit in all his Ordinances and Institutions about the manner and matter of his instituted Worship and not turn back to the Mosaical Institutions but now Christ gives rules in the Gospel as the Ceremonial Law did under that ministration and if we refuse Christs Institutions and go back to Moses we must lose our part and interest in Christ and the Gospel Gal. 5. 2 3 4. And the Judicial Law we have from Christ to curb sin and transgression and to keep order in his Kingdom in this imperfect state that is the Order Offices and Government in his Church his House his Kingdom and both rules of Worship and Discipline flows originally from the right of the Moral Law as the Ceremonial and Judicial did though now as a part of the new Covenant in the â—and of Christ our Law-giver or Statute 〈…〉 er who writes it in the hearts of his 〈◊〉 as in the Word of the Gospel â—he â—ourth thing mentioned to be con 〈…〉 d is what Law it was that Christ fulâ—â—lled in his active and passive obedience and for what sins it was that he suffered To this I answer 1. That it was the Law given by the hand of Moses and written in Tables of Stone that Christ fulfilled in his active and passive obedience for and in behalf of sinners and then it was for the sins committed against that Law the truth hereof appears from Scripture the Scripture speaks not of any other Law that was the Law which Christ came to fulfil Mat. 5. 18. That was the Covenant and Law God made with his people called the first Covenant and as a Covenant and Ministration was to be done away Jer. 31. 31 32 33. Whether this Law was given to Adam before the fall or written in him I shall not dispute It 's that in which the Scripture is silent if we suppose that it was written in him we must likewise suppose it to be much inferior to the writing of the Law in the hearts of Believers in the new Covenant for he fell from his estate and all we in him but the Law of the new Covenant is so written in the heart as that they shall never depart from him it shall be their eternal perfection in Glory and the design of God herein is not to bring us back to Adam's first estate who in his first and best estate was of the earth earthly 1 Cor. 15. 47. But to the second man which is the Lord from Heaven Yet I shall not question but that the whole Law might be included in that one instituted Ordinance Gen. 2. 17. As it was in that instituted Ordinance of Circumcision given to Abraham Gen. 17. 10 c. Compared with Gal. 5. 3. And in the Gospel the instituted Ordinance of Baptism includes the whole Law of the Gospel Mar. 16. 15 16. Gal. 3. 27. And so that instituted Ordinance being broken the Law might be the flaming Sword in the hand of the Angel to keep the way of the tree of Life that none could enter but by the Mediator for the Law it was which stopped all entrance again to God but by the Mediator the Law it was that did curse for sin and was the fiery administration of death and this is the Law that Christ did bear the curse thereof for sinners 2. And then it must necessarily follow that Christ died for the transgressions that was against this Law ever since the fall of man and not so properly in a meritorious way for Adam's transgression against that instituted Ordinance in eating the forbidden fruit for which death came in upon him and his posterity and we are all under the execution of that sentence which was especially the nihilating of the body with the miseries attending that sentence in order thereunto and an usher though not the cause to eternal misery For the eternal state of man is brought in by Jesus Christ but that sentence past no further than this Gen. 3. 19. Dust thou art and to dust thou shalt return There is not a word of eternal death in misery but the undoing of what God had done and the eternal estate came in by the death and resurrection of Jesus Christ eternal Life and
heart O who is it that reforms and returns to him that smiteth but rather quarrel at the rod and cry out for deliverance but keep fast the sin that is the cause thereof surely God will make us sick with smiting before he hath done if there be no reformation 2. Pride is another crying abomination for which God hath a controversie with his people self conceit pride of heart pride in Apparel pride of riches O this damnable hell born sin is like to prove the ruine of multitudes for it s followed after and pleaded for rushing into the new invented and deuised fashions to the dishonour of God and shame of Religion and undoing of poor souls the Lord may justly for these things complain as of his people of old Hos 5. 5. The Pride of Israel doth testifie to their face and he is at work with his people at this day for these abominations O that Professors in the City of London would lay these things to heart from whence prophaneness in this matter is come forth into all the nation Pride was Sodom sin and likewise the sin of spiritual Sodom and Aegypt Rev. 18. 12 13. 17. 4. Let all the Sons and Daughters of Sion tremble in the thoughts of living in the practise of Sodoms abominations and oâ— the contrary be ye cloathed with humillity that is let all your carriages and behaviours your words and works your gesture and apparel shew forth humility and prove the Lord if he hath not a blessing in store for you 3. Loss of first love both to God and one to another and loss of zeal for God his name and truth in the earth this is it for which God hath a controversie with his people and will not hear them cry they never so loud and make they never so many prayers Rev. 2. 4 5. Thou hast lost thy first love remember from whence thou art faln and repent and do thy first works or else I will come unto thee quickly and remove thy Candlestick out of his place except you repent it is repentance God expects before he will hear and answer our prayers for it is these and the like sins that doth hinder the prevailing of our prayers that they can have no enterance at the throne of Grace See these sins more fully described Chap. 29. CHAP. XXIII Of Perfection and whether it may be attained in this Life PErfection in the new Covenant Restauration and Life is a Glory to be believed beyond what we do or can yet know or injoy But in as much as there are great mistakes about this matter and the word perfect being frequently used in the Scripture and abused by ignorant and erring persons by reason of which serious souls may be and many are put to a loss in this matter I shall endeavour to clear up this truth according to the best light that I have through Grace attained herein for the advantage of others in which I shall endeavour 1. To clear up the various use and import of the word perfect as used in the holy Scripture and how far perfection is attainable here 2. To prove that perfection in the highest intention is not attainable in this life 1. The various use and import of the The various import of the word sincere word perfect as used in the Scriptures 1. Sometimes it imports sincerity and truth in the inward parts he that is a sincere Christian towards God in all his walks is in God's account a perfect Christian though otherwise attended with many imperfections uprightness and integrity is a choice virtue owned and approved of God and a comfort to souls in whom it is 2 Chron. 20. 3. Hezekiah could say Remember Lord I beseech thee how I have walked before thee in truth and with a perfect heart that is with an upright and sincere heart that is the true sense and meaning of the King for otherwise he had many infirmities 1 Chron. 28. 9. And thou Solomon my Son know thou the God of thy Father and serve him with a perfect heart and with a willing mind that is a sincere upright sound and undivided heart for the Lord desireth truth in the inward parts Ps 51. 6. Job was said to be perfect that is upright sincere and so owned of God though he saw himself to be sinful and so confesseth Job 13. 23. 2. There is a comparative perfection 2. Comparative spoken of in Scripture that is some have been and may be reputed more perfect than others and so said to be perfect compared with those that are worse than them living in the same time and age and it may be enjoy like means Gen. 6. 9. It 's said that Noah was a perfect man in his Generation that is compared with the Generation in which he lived he was a perfect man comparatively and upright and sincere in his Generation and walked with God that is kept close with God and worshipped him in an evil Generation ver 5. God saw that the wickedness of man was great in the earth c. or compared with others that are weaker Christians Some Christians compared with others may be said to be perfect and this I call a comparative perfection 1 Cor. 2. 6. Howbeit we speak wisdom among them that are perfect that is perfect comparatively with the Corinthians Chap. 3. 1 2. And I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ c. not as to those that were spiritual or perfect which is all one in sense and substance they compared with others were not so spiritual or perfect as them and this is it the Apostle minds Phil. 3. 15. Let us therefore as many as be perfect be thus minded that is compared to others that were more imperfect in their Knowledg Faith and Practice not perfect in the highest perfection for so the Apostle himself was not perfect ver 12. Not as though I had already attained or were already perfect c. So that it 's evident both from Scripture and experience that there is this comparative perfection and that in varieties of degrees among all Christians which are distinguished 1. Degrees of this perfection among Christians 2. Among Churches And 3. Among Ministers yet all are Christians 1. Among Christians in general there 1. Of Christians in general are varieties of degrees in Knowledg in Faith and in Practice and in all the gifts and virtues of the new Covenant this is abundantly cleared by the Apostle 1 Cor. 12. 12. to 25. Where he discovers the Church in all its parts to have variety of members as the body of Christ some more honourable or perfect than others some weak in the Faith and some strong Rom. 14. 1. and 15. 1. Some are comely in their spirits and conversations and some need to have comeliness to be put upon them 1 Cor. 12. 23 24. Some spiritual some carnal some useful and helpful to others others that
and would as truly hate and persecute them they never saw if they were present as they do those that are alive and present with them 10. And finally the honest hearted sincere 10. He fruitful Christian is fruitful he heareth the word of God and keepeth it and bringeth forth fruit with patience He knoweth that hereby God is glorified Joh. 15. 8. and that his account shall be thereby advantaged in the day of account Phil. 4. 17. They have their fruit unto holiness and the end everlasting life Rom. 6 22. Even the fruit of righteousness that is by Jesus Christ to the praise and glory of God Phil. 1. 11. Fruitful in every good work and increasing in the knowledge of God it is the fruitless trâ—e that must be cut down But the Hypocrite is a fruitless branch an empty vine that bringeth forth fruit to himself he never goes out of or above himself seeks himself in all that he doth but brings forth no fruit to God no fruit to men no fruit for the good of his own soul unless it be the fruit of his Hypocrisie that is woe and wrath The Hypocrite in heart doth heap up wrath Woe to yoâ— Scribes Pharisees Hypocrites ye Serpents ye Generation of Vipers how can ye escape the damnation of hell Mat. 23. 29. 33. 2. I shall shew the advantages of sincerity 2. The advantages of sincerity and honesty of heart to God-ward in the New Covenant of his Grace 1. Sincerity of heart to God is that which renders all the weak and imperfect services of his people acceptable to him not as the meritorious cause that is alone in Christ Jesus and for his sake both ouâ— persons and services are accepted in the belâ—ved Eph. 1. 6. But in him neither are ouâ— persons nor services accepted without sincerity feigned faith and love and obedience is not accepted it must be as you have heard before heart faith heart love and heart obedience that God accepts iâ— Christ and for his sake this of sincerity and truth in the inward parts God desireth and accepteth in all things according to what we have and not according to what we have not Weak and imperfect services are accepted where sincerity is this sweetens all our services keeps the soul humble and holy with a dayly dependance on the Grace that is in Christ Jesus God in Christ Jesus covers the many failings and accepts the weak services of his upright ones David a man of many failings yet being upright and sincere he was owned of God to be a Man after his own heart sincerity of heart makes us after Gods own heart he delights in owns and approves of sincere souls he takes them for his own with all their weaknesses and imperfections But Hypocrisie marrs all it is as the dead Fly in the Box that causeth all the Oyntment to stink The Hypocrite may to visible appearance in outward shew exceed the sincere soul as the Pharisee did the Publican he may preach and pray and converse at such a rate as if he were an Angel of light or a Minister and man of righteousness and yet be an Hypocrite all the while proud and self seeking designing himself and his own ends in all and this spoileth all God owns not any person under heaven for such external painted excellencies though men sometimes through weakness may admire them and they may admire themselves yet God owns not on any such account see Mat. 7. 22 23. Luke 13. 15 16. 2. Sincerity of heart towards God in the faith gives great boldness to the soul before the Lord both here and hereafter 1. Hear the sincere heart can appeal to the Lord in the most difficult case when the Hypocrite must sink in his spirit so Hezekiah Isa 38. 2 3. Remember Lord how I have walked before thee in truth and with a perfect heart c. and Joh in his great tryal was supported and bold on this account Job 13. 15 16. I will maintain mine own ways before him for an Hypocrite shall not come before him and 31. 6. Let me be weighed in an even ballance that God may know mine integrity O the boldness of a sincere soul that dares to appeal to the Lord in the matter and to say as Peter Lord thou knowest all things thou knowest I love thee But the Hypocrite faints and sinks when God deals with him Prov. 28. 1. The wicked flee when none pursue but the righteous are bold as a Lyon 2. Hereafter in the day of accounts the great day of the Lord who may abide it sincerity then will be worth the world then shall the righteous sincere upright ones stand with great boldness before the Lord 1 Joh. 4. 17. Herein is our love made perfect that we may have boldness in the day of Judgment Hypocrites shall then be ashamed and confounded they shall be speechless the ungodly shall not stand in the Judgment nor Sinners in the Congregation of the Just then they shall be ashamed and confounded in their own spirits knowing themselves to be Hypocrites and the Congregation of Hypocrites shall be desolate Job 15. 34. See Isa 33. 14. 3. Sincerity will preserve the soul pure to God from sin and keep the soul close and constant to God in duty 1. It will preserve from sin it is a wonderful preserving vertue a sincere heart would not sin against God for a world it not only preserves from the common sins of the time and place but from the sins of mens callings and relations and from the sins that men are by nature most inclined unto Psal 18. 33. 23. I was also upright before him and I kept my self from mine iniquity Sincerity will keep souls from the iniquity of their natures to which they are most inclined it will pluck out the right eye and cut off the right hand but Hypocrisie must have that spared and kept alive the darling lust must live though in the death of the owner thereof Psal 25. 21. Let integrity and uprightness preserve me for I wait on thee 2. It will keep the soul constant and close to God is duty it makes conscience of every duty and service private and publick and keeps the soul in a right frame in the performance thereof that is holy humble awfull believing and rejoycing in the Lord it s that will tend to compleat the soul in all the will of God sincerity goes through with the work does not half it with God nor turn back in the day of tryal but the Hypocrite is fleeting and inconstant will not pray always doth nothing in conscience and love to the Lord especially to private work and duty he is a stranger looks not at the frame of his spirit in the work but is too and fro fast and loose with God suitable to the time occasion and advantage of Profession Obj. Sincerity I perceive is a choice vertue Obj. and all without it is nothing but I find that I have much and many
double heart is an heart the Lord likes not Jam. 1. 8. A double minded man is unstable in all his waiâ—s and 4. 8. Purifie your hearts ye double minded While the will is thus divided it 's no wonder if the power be wanting Let not such a man think to obtain any thing from the Lord. 2. If they will be in good earnest to turn to the Lord to believe and obey the Gospel to eschew evil and to do good set about the work and do not sit still and complain for want of power but look to the Lord and he will not be wanting to thee he that hath wrought the will will not fail in helping to do if thou set heartily about the work I shall say in this as David said to his Son in another case 1 Chron. 22. 16. Arise and be doing and the Lord will be with thee God never did nor never will damn any man for want of power but for want of will and so mens destruction is of themselves Obj. But Christ saith Joh. 6. 44. No man Objection can come to me except the Father which hath sent me draw him Answ True but first God draws by his Answ Word the Preaching of the Gospel and the wooing invitations thereof is the way by which he draweth sinners to himself these are the cords of his love by which he draweth Hos 11. 4. I drew them with the cords of a man with the bonds of love and I laid meat before them and this kind of drawing hath a natural tendency to effect the work if wilfulness keep not from the Grace presented and invited too 2. If the work hereby be so far effected in thee as a real desire to come to Christ know it is from the drawing of the Lord therefore come to him fall in with him while he is thus drawing thee the Lord calls thee Matt. 11. 28. Come unto me all ye that are weary and heavy laden and I will give you rest dispute not the power but an hearty and willing consent to imbrace Christ Jesus as thy Saviour and Lord according to the Gospel and the work is done CHAP. XXVII Of the Church of Christ in the new Covenant THE Church of God under the ministration of the Law or old Covenant was the natural seed of Abraham and so the Nation of the Jews to them was the Oracles and Ordinances given and them did he own for his peculiar people to worship him his people in Covenant and under his discipline and government The Church of God under the ministration of the new Testament since the death and resurrection of the Testator Jesus Christ are or should be the spiritual seed of Abraham that is true Believers both of Jews and Gentiles It 's now no National Church but a people gathered out of the Nations to the profession of Faith in Christ Jesus and obedience to him Gal. 3. 28 29. Act. 10. 34 35. Rom. 3. 29. Rev. 5. 9. But to speak more distinctly of the Church the word Church or Assembly as the Greek word Ekklesia imports is variously applied in the Scripture to any Assembly bad as well as good Acts 19. 32 39 41. The same word is so translated and applied to an Assembly met together for evil But when it intends the Church and assembly of God and of Christ on the new Covenant account that being it we are now about we may consider it according to Scripture on a three-fold considetion 1. It intends a people gathered out of What the constituted Church of Christ is the World by the ministry of the Gospel to the visible profession of Faith in Christ Jesus and obedience to him to Faith and Holiness the Gospel constituted Church of Christ and this is the Church I especially intend to speak of the visible constituted Church of Christ and this is distinguished into several bodies or congregational Assemblies under the regal Government of Christ their Lord yielding professed subiection to Jesus Christ in his Laws and Ordinances as far as they are instructed therein every particular Congregation having the same power from Christ their Head and Lord not one to Lord it over another but to help and assist in love and the Church of Christ is thus gathered into many particular Assemblies by reason of distance of place number of persons that they cannot assemble in one or a few Assemblies but in as many as are necessary for their coming together and comfortable serving of the Lord. That the Church of Christ is or should be gathered thus appeareth Act. 14. 23. 1 Cor. 1. 2. Gal. 1. 2. Rev. 1. 4. All which proves the truth asserted and that they had all of them the Ordinances of Christ administred in each Assembly as appears evidently by the Apostles reproof and direction on this account about matters of Order and Ordinances as relating to particular Churches 1 Cor. 11. and 14. Chapt. Tit. 1. 5. Phil. 1. 1. Rev. 2 and 3 Chapt. And this Church in all its particular Assemblies is gathered out of the World and from the World to the Lord by the Word and Spirit of Christ Matt. 28. 19 20. Mar. 16. 15 16. Act. 2. 41 42 47. and 4. 4. and 13. 48 49. This was the Apostles commission Act. 26. 17 18. Which work was alwaies accomplished in this way without and contrary to the humane power who ordinarily hath opposed this new Covenant work of Christ And what-ever Church it is that takes any other Lord or Law-giver besides Christ in religious things and owns an humane head either in its constitution by humane power or receiving Laws in matters of Faith and Worship is none of Christ's Church but an Harlot a Sinagogue of Satan who say they are Jews when they are not Rev. 2. 9. Committing spiritual fornication with the Kings of the Earth after the manner of the Whore of Babilon Rev. 17. 2. and 18 9. Taking the humane power as Head Lord and Law-giver in Christs concernments making them their strength support and uphold perswading the Magistrate to persecute all that fall not in with them who although Christ hath ordained that his Church should be subject to the humane powers in humane and worldly concerns yet this is that with which few are satisfied being otherwise perswaded by the false Church who delighteth in fornication and loveth to have another Head and Lord than Jesus Christ And the Churches of Christ thus gathered and constituted under Christ their Head Lord and Law-giver have an equal power from him with their distinct offices to carry on all the administrations of his Kingdom that is his Church according to the rules by him prescribed and in these Churches is God to be worshipped in all his appointments in spirit and in truth Joh. 4. 24. 1 Pet. 2. 5. And these visible constituted Churches of the Gospel are or should be all Saints true Believers they do bad service who to maintain their National Churches and all Christendom as called
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
need if Gods seal and theirs concur not in the matter Rom. 8. 16. The spirit it self beareth witness with or to our spirit that we are the Children of God the spirit of Christ is the alone sealing evidence to the hearts of Christians and that by his word and work in them Eph. 1. 13 14. 2 Cor. 1. 22. this is such a Sealing evidence to the hearts of Christians as that who so have it not is none of his Rom. 8. 9. and to call any of his Ordinances Seals is besides all Scripture rule as for the truth of God in his Covenant I think we cannot have more confirming Seals then his Word and Oath two immutable things in which it is impossible for God to lye Heb. 6. 17 18. and the gift of his son from Heaven for Salvation of Sinners that believe and obey him What greater and surer seals these I know not of the truth of God and his Spirit working and effecting Faith in and by those Sealing evidences of his love to men is the Sealing Earnest of our inheritance The Supper of the Lord is an instituted 2. The Supper of the Lord. Ordinance of Jesus Christ to be practised by the Church till his second coming 1 Cor. 11. 26. a like Figure as Baptism very significant and of special use in the Church of Christ if Faith be rightly exercised therein and serves especially to keep in remembrance the Death and Sufferings of our Lord Jesus and the benefits we receive thereby the great love of God and Christ to men being therein discovered 1 Cor. 11. 26. and the great sin in those that partake thereof is in not discerning the Lords body that is the breaking of the Lords body and the shedding of the Lords blood for our sins and the greatness of the Lords love therein 1 Cor. 11. 29. it being an Ordinance that presenteth Jesus Christ Crucified with all his benefits to the eye that the eye may affect the heart for all good comes to the heart by the ear and by the eye the Doctrine of the Gospel comes to the heart by the ear in hearing and by the eye in seeing and reading this Ordinance is for the eye that the heart may be affected and for the taste and stomach that the sense of hunger and feeding may be of spiritual use to learn the soul to feed on Christ who is the bread of Life in which we may observe the Wisdome of God to make use of our senses for our spiritual good Gal. 3. 1. This holy Ordinance is for the holy people of God the Church his holy Nation who alone by true Faith are interested in this Crucified Jesus who ever eats and drinks thereof without interest therein eats and drinks damnation to themselves What sad and bad work then do they make that will bring in all make up a Church of multitudes of Hypocrites to damn them as if the design of God and Christ in the Gospel had been to get in multitudes into the Church on purpose to damn them such will have a sorry account in the great day who thus pervert the Lords end in his Death and corrupt and defile his Church and holy Ordinances 3. Ordinance and Institution of Christ 3. Preaching in his Church is the Preaching of the Gospel for Building up of the Church in their most Holy Faith as all the Ordinances of Christ are There is a two fold Administration of the Doctrine of the Gospel the first for conversion and gathering into the Church Mat. 28. 19. Mar. 16. 15 16. Acts 2. 37 38. and 26. 16 17 18. The 2. for building up of the Church in the holy Faith after Conversion and Gathering Mat. 28. 20. Acts 2. 41 42. this being the end of Gods giving gifts to men Eph. 4. 11 12 13. They are bad Ministers who turn the World into the Church without repentance and Faith and so build up a multitude of Hypocrites and prophane persons instead of the Body of Christ neither Jesus Christ nor deceived poor Sinners will thank them for it in the end 4. Ordinance of Christ in his Church 4. Prophecie is Prophecy much spoken of in Scripture though I fear I may say its almost lost out of the Church but of this I shall speak more distinctly when I come to speak of the Officers in the Church though I take not this of Prophesie to be performed as an Office by an Officer as such but by a gift 5. Ordinance is Prayer although its 5. Prayer true this is not for the Church alone but is the duty and property of all believers as such Col. 4. 2. 1 Thes 5. 17. yet it is a Church Ordinance Acts 2. 42. Where Doctrine breaking bread and Prayers are set together as the great and common Ordinances of the Church in which they had fellowship together in 1 Tim. 2. 1. Ephes 6. 18. Jude verse 20. which in the Church as all other of Christs Ordinances are is to be performed by men and not by women 1 Tim. 2. 8. See more about this of Prayer Chap. 22. 6. Praising God or singing Praises to 6 Praising him is an Ordinance of Christ in his Church as well as the duty of all Saints at all times See 1 Cor. 14 15 16. where both Prayer and Singing are mentioned as it ought to be performed in the Church Col. 3. 16. the manner is exprest to be such as in Prayer one to speak to the Praise of God so that the rest may joyn in with him to say Amen as in Prayer for all to sing in Meeter together is that for which there is no rule that I know in Law or Gospel In the Old Testament Singers were appointed to that service 1 Chron. 9. 33. Ezr. 2. 65. Neh. 5. 67. and did perform it by turn answering each other 1 Sam. 18. 6 7. Exod. 15. 20 21 But I judge that Old Testament Singing is ended as to the manner thereof and I am sure there is no rule in the New for that which now by most is practised Gospel Singing should be new Songs by a new People sutable to the new Covenant Psal 96. 1. and 98. 1. such Songs as none can learn but the Redeemed ones Rev. 14. 3. no marvail if such as are for Forms of Worship in Prayer and Praise be for a Formal people void of the Spirit and strangers to Spiritual Worship And as this is an Ordinance so it is a gift in the Church of Christ as Prayer is and is so to be performed a hearty giving thanks for mercies received so as that the rest may say Amen that is joyn in praysing which is exprest in saying Amen as in Prayer they are greatly mistaken who think that there is no Singing but in Meeter and with a Singing Tone 7. Ordinance of Christ in the Church is 7. Discipline Church Discipline Order and Government and the Administring Church censures according as occasion and need calls for it
more for clearing that election of Elders belong to the Church the Apostles though infallible would not rob the Church of this right see Act. 14. 23. When they had ordained them Elders by election or lifting up of hands in every Church Cheirotonesai to choose by holding up the hand to create by general voice of suffering and thus all Officers i. e. Evangelists Pastors and Teachers must be chosen by the Churches and by Ordination be authorised to the work 2 Cor. 8. 19. 23. And Officers when thus chosen and seâ— apart to the office and work are to administer all Ordinances in the authority of Christ yet so as to have the Church with them in the work and the Church is to encourage them and be subject to their administrations in the Name of the Lord while they abuse not their authority and yet they are to be accountable to the Church in case of male-administring or abuse of power and authority and the Church who authorized them may again devest them of their authority without repentance and reformation or in case of scandalousness in conversation Yet not withstanding this in matters of rule and order they ought not to seek so much to please men as to displease the Lord for they are the Lords servants as well as the Churches and must endeavour to do all things according to the pattern and right rule and to please the Lord to whom they must give an account though men be displeased therewith and in case they suffer from men on that account yet they will have Peace with God and in their own souls Two things I fear are much wanting in the Churches 1. A Spirit of Government in the authority of Christ as Wisdom Impartiality Courage Meekness Love and the fear of the Lord. 2. A Spirit in the Church to be Ruled and Governed according to the Will of Christ Heb. 13. 17. Obey them that have the rule over you and submit your selves And in case of need we read of helps 1 Cor. 12. 28. Helps Governments in as much as all power is invested in the Church in case Officers be wanting till they may be obtained the Church hath authority to appoint such as are most suitably gifted either upon tryal in order to Eldership or as helps in case of need to carry on all the Administrations of the Church or where are Officers being sick or a way or weak with age the Church may do the like i. e. appoint helps to the Officers in Government or any other of the Administrations of Christ in his Church The fourth sort of Officers in the Church 4. Deacons are Deacons whose work and office is to look after the necessities of the poor and to make a just distribution of the Churches Treasure committed to them on that behalf that as it is an Ordinance of Christ that his should be free to communicate 1. Privately Mat. 6. 34. So likewise by giving into the hands of the Deacons who are to take a general care of the poor and distribute to every one as they have need This is an honourable service and work of the Lord the poor being in the Church in the room of Christ to prove the truth of his peoples love to him Christ saith Me you have not always with you the poor you have always with you You may shew your love to me in loving them when I am gone and in doing good to them hence Christ will say at the last day I was naked and ye cloathed me hungry and ye fed me Sick and in Prison and ye visited me c. What the qualifications and work of the Deacons are you may see 1 Tim. 3. 8. to 13. 1 Pet. 4. 11. If any man Minister that is Deacons doe the work of a Deacon let him do it as of the ability that God giveth that is in the Church In a word it is to do that which the Apostles did before and ordained the Elders to do Acts 6. 1 2 3. I shall endeavour to answer one weighty question and so shall conclude this matter Quest Is there no Supream Power and Quest order in the Churches to regulate miscarriages but is every Church absolutely independant and unaccountable in any case if not then to whom must the account in Church miscarriages he given and what way is left to regulate Church miscarriages Answ 1. That a Church may miscarry Answ either in Doctrine Gal. 1. 6. Manners 2 Cor. 12. 20 21. Discipline either in the Non-administring of censures 1 Cor. 5. 1 2. or in the evill and wrong Administring thereof 3 John ver 9 10. is very evident 2. That every Church with their Officers have a like power from Christ in all Administrations without any accountableness to any one above the rest in way of Superiority is likewise clear Yet 3. There must be an accountableness of all the Churches each to other in case of offence and miscarriage though not to any one as Supream above the rest yet a common accountableness must be owned without which their fellowship must necessarily be dissolved the reasons thereof are as followeth 1. From the Law of Relation and unity in the same faith and fellowship which cannot be kept up and maintained but by a Brotherly accountableness as Sister Churches for the mutual help of each other and preservation of the whole in the truth if the laws of Unity in any Society be broken the Society must needs be broken Christ new Covenant Laws in matters of faith and practice are the ground of Christians and Churches unity and society each with other if any Church make a breach there without being accountable for Reformation the foundation of Fellowship is broken therefore for preservation of the foundations of Fellowship of Churches must this brotherly accountableness be maintained 2. To reason from the lesser to the greater as in a particular Church though there be an equality and no Superiority among Members as Members but what God makes in gifts and office yet every Member ought to be accountable each to other especially in matters of offence Mat. 18. 15. c. and so at last to the Church so from the same rule and reason all the Churches in the same faith and practice and having the same relation one to the other as members in the particular Church should have the same care of each other which cannot be unless there be the same accountableness to each others as Churches as is in the members of one and the same Church as all the Members in a particular Church make up the Church so all the Churches are but so many parts and Members of the Universal and should have the same care and keep up the same accountableness and this is without all single Superiority 3. Without this particular Churches are in worse case then Members in particular Congregations who have the benefit of the Laws and Administrations of Christ for their preservation in the Faith the want of which
with a scab the crown of the head c. ver 18. In that day the Lord will take away the bravery of the twinkling ornaments c. What they are you may see in that which followeth by which we may see that the Lords people hath alwaies been addicted too much to this sin and especially the female Sex and this we find at present by woful experience amongst professing people though contrary to the Word of God and the Spirit of Grace in the hearts of gracious ones 1 Tit. 2. 9 10. 1 Pet. 3. 3 to 6. In both which Pride is forbidden and modest apparel with shamefac'dness and sobriety as becometh women professing Godliness is commanded and the truth is that this sort of Pride is a shame and a shameful sin to be found in the Church of Christ Luke 7. 25. They that wear gay cloathing are in Kings houses they should not be in Churches It 's the Whore of Babilon whose Beauty consists of such deckings Rev. 17. 4. It behoves the Churches to purge out this sin as an abomination and to be cloathed with humility which adorns the new Covenant lest the Lord cast them out as an abominable branch O if we could or would be every one striving who should be most like Christ and conformable to him as we are striving to be like the World how glorious would Christians be in their profession over now they are but now unhappy we whose care is to be like the World though thereby we are the more unlike our Lord and so dishonour him and wrong our own souls and that which adds to this sin is that Ministers who should cry aloud against these abominations either practice the same themselves or allow it in their Families and Relations are silent in the matter at best and others shameless enough plead for it and surely that is the Devils work no wonder then if it grow to a mighty torrent both of sin and judgment Some it may be preach it down in word but allow it in practice in themselves and Families as if they had a license to be licentious in this matter I have observed this evil in Parents that hath been bread plain themselves and it may be so continue but breed their children to pride and vanity as if they designed them to destruction and say it may be they cannot help it let such know that they ought to command their children and remember Ely in like case for his weak and soft dealing with his Sons 1 Sam. 2. 22 to 27 33. I have observed the Husband to go plain himself but the Wife arraied like a Stage-player and the vain man it may be is proud to see his Wife so fine or if not passeth all by in silence or complains that he cannot rule her she will have it so say what he will An argument that the man knows not how to rule and so draws the guilt of his Wives sin upon himself or that the Wife knows not her duty either to God or to her Husband and indeed those who have no conscience of duty to God it cannot be expected that they should have conscience of duty to man I would advise such women to read and seriously to consider Eph. 5. 24. 33. 4. A lofty carriage and conversation is a symptom of a proud heart Dan. 4. 37 Those that walk in Pride he is able to abase a proud walk a proud life discovers a proud heart 1 Joâ— 2. 16. One of the things that is of the World and not of the Father is pride of Life which is not of the Father but of the World O therefore let Christians leave it to the World and cleave to the Father and the things of the Father lest he strip and whip them from their grievous transgression in this matter 5. Contentions and divisions about needless and invented things is a sign of a proud heart when persons form up things to themselves which the Lord never required and make that a ground of division for self-ends such things as these being the cause of most of the divisions at this day it flows from self and pride Prov. 13. 10. Only by pride cometh contention but with the well-advised is Wisdom and 22. 10. Cast out the scorner and contention shall go out yea strife and reproach shall cease O the breaches and divisions the contentions and strifes which this monster pride hath produced both in Church and State the Lord give repentance or judgment must be the issue good Hezekah humbled himself for the pride of his heart c. and the wrath of the Lord was deferred 2 Chron. 32. 26. 4. Affliction may come upon the people of God for their living in the transgression of the known Ordinances of the Lord this is that for which God hath had and probably hath at this day a controversie with his people and for these things he hath doth and will visit them Ezek. 11. 19 20 21. Where the reason of Gods gathering his people from the Nations ver 17. and giving them one heart and putting his new spirit in them i. e. his new Covenant spirit is that they may walk in my Statutes and keep mine Ordinances and do them c. but those whose hearts walk after their detestable things and their abominations I will recompence their own way upon theâ—r own heads saith the Lord Dan. 9. 8 11. Where the Prophet acknowledgeth that the cause of all the Churches afflictions and miseries was for sin and not obeying the voice of the Lord and walking in his Laws which he had set before them c. and it 's very likely that this is one cause of God's afflicting his people not only the things before-mentioned but the changing of the instituted Ordinances of Christ into mens own inventions so slighting his commands and his people for walking therein for transgressing of the Law of love to God to men to good men to bad men O the great failing in this matter the Law of Christ is that his people should not speak evil one of another nor back-bite one another Eph. 4. 31. 1 Pet. 2. 1. Jam. 4. 11. Nor to think evil one of another 1 Cor. 13. 5. Zec. 7. 10. Nor easily to believe evil reports against a brother Psal 15. 3. But what contrary walking to those blessed Laws of the Gospel in these and many other things I might name is found amongst us and that not by secret search the Lord knoweth and he will make us to know it or he will make us sick with smiting Or 5. It may be for his peoples unprofitableness under the mercy and means enjoyed for the loss of first love to God his Name and Truth to one another and this is it of which the Lord complains of his people and warns them to repent and dâ— their first works lest he come against them speedily and remove the Candlestick out of his place Rev. 2. 4. Jer. 2. 2 3 17. When the Lord feeds his people
to the full with mercy and means of life and they grow carnal and unprofitable and as it were die away under it the Lord will not bear with it either to grow careless and luke-warm or to be dead or ready to die as the Churches Rev. 3. 1 2. 15 16. For these and the like evils it is that the people of God need afflictions in this World to be emptied from vessel to vessel and O that the fruit of all might be to take away the sin and to make them partakers of his holiness 2. The people of God need afflictions 2. They need afflictions for trial for trial of the truth of their Virtues the truth of their Faith Love Patience Contentation and Constancy in the Gospel God did ever delight to trie his people not that he did ever delight in their afflictions and sufferings but he delighteth in the truth of their Faith Love and Constancy c. And on this account it is that he proveth them 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryal that is to trie you c. Psal 56. 10. For thou O God hast proâ—ed us thâ—u hast tried us as silver is tried God ordinarily designs the good of his people in their afflictons i. e. trying and purifying to prove them and resine them as silver and if they are not resined by it but give him occasion to say of them as of his people of old the end will be bad and sad Jer. 6. 29 30. The bellows are burnt the lead is consumed of the fire the Founder melteth in vain for the wicked are not plucked away reprobate silver shall men call them because the Lord hath rejected them that is when men do not profit under Gods corrections they are as reprobate silver and so the Founder melteth in vain 1. God trieth the Faith of his people 1. To try their Faith to see if that will hold out and endure the fire and the reason is because there is much temporary Faith that will not endure the fire Luke 8. 13. Matt. 13. 20 21. Therefore he will try and prove the truth of their Faith 1 Pet. 6. 7. God will make it to be of great advantage to his people that are faithful to him therein Abraham the Father of the faithful must have his Faith tried when God commanded him to offer up his Son Heb. 11. 17. his all so God will try his people by calling them to offer up all as a sacrifice for his sake and thus hath he tried his peoples Faith throughout all ages some more and some less according to his Divine pleasure and his peoples need for their profit 2. God trieth his peoples love whether 2. To try their love they do indeed love the Lord with all their hearts and with all their souls and cleave to him in all estates Matt. 10. 37 38 39. He that loveth Father or Mother c. more than me is not worthy of me he will prove his people whether they do love him indeed or not hence the Apostle saith Rom. 35. 39. VVho or what shall separate us from the love of Christ c. It 's not death or life that shall be able to do it Song 8. 6. 7. 3. God trieth the patience of his people 3. Patience we think we have much patience when we have no trial but when trial comes we shall find our weakness and want in this matter Jam. 1. 3 4. This of Patience under afflictions is such a divine new Covenant Virtue that he that hath it truly wanteth nothing i. e. to carry him through in a right suffering and it 's impossible to have true patience without true Faith and true love Jam. 5 6 7 8. Rom. 5. 3 4 5. The Apostle commends the Church of the Thessalomans 2 Thes 1. 4. For their Faith and Patience in all their tribulations 4. God trieth the contentation of his 4 Contentation people contentation is a choice Virtue and resignation to the will of God in all cases and conditions in poverty sickness wrongs and persecutions to be contented and to resign to the Lord an hard lesson for flesh but Grace teacheth it and God expects it and therefore proveth his people that it may be manifest of what spirit they are in this matter and that he may teach them this duty Phil. 4. 11. 1 Tit. 6. 6 8. And so 5. For trial of our perseverance whether we will hold out to the end in the Faith and profession of the Gospel Matt. 10. 22. Ye shall be hated of all Nations for my Name sake but he that endureth to the end shall be saved John 8. 31. Jesus said if ye continue in my VVord then are ye my Disciples indeed that is if ye hold out in all trials and temptations and continue in the Word abide in the Doctrine of Christ to the end then are you Christians indeed Jam. 1. 12. Blessed are they that endure temptations for when they have been tried they shall receive a Crown of Life c. Note the promise of Blessedness is to those that endure i. e. hold out to the end in a right patient and contented spirit if we endure not to the end all our profession and sufferings will be in vain Gal. 3. 4. A third sort of reasons are in relation 3. Reasons such as relate to God to God our Father and Jesus Christ our Lord who doth it for the good of his people God will and doth afflict his people in love as a tender Father for their profit he best knows what his people needs and sutably he deals with them he doth it to make them partakers of his Holiness Heb. 12. 5. He doth it in love and in faithfulness Psal 119. 75. and will issue all in their good and spiritual advantage Rom. 8. 28. He doth it to fit them for the Kingdom and Glory he hath prepared for them and promised to them Rom. 8. 17. If we suffer with him it is that we may be glorified with him the Lord will have his people from the Cross to the Crown purified and refined for that glorious estate Rev. 6. 14 15. Great tribulations will tend to work the Saints to the exercise of Faith in the blood of the Lamb and thereby to be purifying themselves as he is pure which will be for their comfort here and glory in the end 3. I shall propound some rules for direction 3. Rules for a right suffering to the Saints in order to a right comfortable and profitable suffering 1. When it is for a good cause the name 1. A good cause and truth of the Lord for any of the truths of the Gospel for owning him in his Offices as your Priest Sacrifice and Atonement and so as your Saviour or as your Prophet to teach you and Lord and King to be ruled by him in all his Laws and Ordinances in matters of worship and conversation in opposition to
than the Oath of Two Lyers but the Truth of God in Divine Credence is the sure Ground of Faith And when a Soul comes to this pitch of Faith to Believe that he that hath spoken is God that cannot Lye that Faithful is he that hath promised who will do it Then he is quiet it puts the Matter out of doubt and for this he hath given us Two Immutable things in which it is impossible for God to Lye Heb. 6. 18. In which is included the Mercy of God for it is his Mercy to promise and his Truth and Faithfulness to perform Hence the Scripture saith Mercy and Truth are met together Psal 8â— 10. And the coming of our Lord into the World was to perform the Mercy promised to our Fathers and to remember his Holy Covenant Luke 1. 7â— So that there is a Concurrency of Mercy and Truth in God as the Ground of our Faith 2. The All-sufficiency of God to perform his Word his Mercy and his Truth is the ground of Faith If an honest Man promise you that which he is able to perform you give great Credency thereunto though there can be no Infallible Credence in this Matter For Men be they never so Faithful yet have not the power of Performmance in themselves therefore may fail but God hath all power of Perforance in himself and this was the ground of Abraham's Faith Rom. 4. 21. Being fully perswaded that what he had promised he was able to perform And when God commanded him to offer his Son for which he had so strong Faith he fixes both on the Truth and Power of God and on that account yields ready Obedience Accounting that God was able to raise him up even from the Dead Heb. 11. 19. There is likewise an All-sufficiency in the Lord Jesus for the accomplishing of the Word and Work of Salvation for The Obiect of Faith all true Believers Heb. 7. 25. And the same that is the Ground is likewise the Object of Faith that is to what and to whom we are to look in Believing that is to God and Christ Who performeth all things for us We are to look to him and Believe in him to have God and Christ in their Mercy Truth Faithfulness and Power always in our Eye Isa 45. 22. Look unto me and be ye saved all the ends of the Earth that is Gentiles as well as Jews Mich. 7. 7. Therefore will I look to the Lord and wait for the God of my Salvation c. Isa 17. 7. John 3. 14 15. 4. What is the Excellency of Faith Faith 4. Of the excellency of Faith is an excellent and choyce Virtue it 's called in Scripture for it's Excellency precious Faith 2 Pet. 1. 1. To them that have obtained like precious Faith with us It 's called Precious for it's excellent and precious Uses and Effects Which are as followeth 1. It justifieth God in his whole Name 1. It justifieth God especially in his Mercy Truth Faithfulness Power Wisdom Purity and Justice wherein Faith is mostly exercised He that believeth not God abaseth and abuseth him in his whole Name hath made him a Lyer but he that Believeth justifieth God in his Truth John 3 33. He that receiveth i. e. Believeth his Testimony hath set to his Seal that God is true No wonder that Unbelief must be punished with Damnation sâ—eing it gives God the Lye not only in not Believing that Jesus is the Christ Men may believe the general Doctrine of the Gospel touching Salvation by Jesus Christ by Education and Tradition and not believe the Truth thereof in matter of Holiness and Obedience to conform thereunto and that do as truly give God the Lye as not to Believe the Doctrine of Salvation for if Men may be Saved in ways of Unholiness and Disobedience the word of the Lord is not True which saith the contrary 1 Cor. 6 9 10. Ephes 5. 3 4 5 6. Heb. 12. 14. Rev. 21. 27. Therefore let God be True and every Man in this matter a Lyer 2. It 's that as the Condition will justifie 2. Iâ— justifieth the Sinner the Believers before God Rom. 5 1. Therefore being justified by Faith we have Peace with God But of this more at large in the Doctrine of Justification 3. It 's of a Soul-strengthening Excellency 3. It 's of a Soul strengthâ—ning Excellency it helps to hold out and to overcomeing the Spiritual Warfare 1 Cor. 16. 13. Watch ye stand fast in the Faith quit ye like Men he strong Our strength in the warfare is by standing fast in the Faith the Saints have many Enemies to Encounter withall both within them and without them and it is their stability in the Faith of the Gospel that is their strength Eph 6. 16. In the Spiritual warfare with those high Enemies the Saints are to Encounter withal Exprest vers 12. The chief Defence of the Saints in Faith Above all take the Shield of Faith wherewith ye shall be able to quench all the Fiery Darts of the wicked One It 's that by which we must get the Victory over the World if ever we get it 1 John 5. 4. And this is the Victory that overcometh the World even your Faith What we are to understand is intended by the World see Chap. 2. 16. For all that is in the World as the lust of the Flesh the lust of the Eyes and the Pride of Life is not of the Father but of the World The World the Flesh and the Devil are the three great Enemies of the Saints and by Faith it is that they overcome them all How so Why Faith believes the Truth of and Interest in better things than either any or all of these can propound and that makes the Gracious Soul to slight All and to account it but Dung and Dross and to part with All for the Excellency of Christ It believes down the World and Sin and Satan believes in Grace and Strength from the Lord Hence the Scripture saith that we are kept by the Power of God through Faith 1 Pet. 1. 5. God strengthens keeps and preserves his People in a way of Believing not without or out of the way of Faith In a word our Lord expresseth the Power of Faith All things are possible to him that Believeth Mark 9. 23. Faith believes all things possible for God to do that he hath said he will do and all things possible for Man to do and suffer that God calls him to it strengthens the Soul both in doing and suffering 4. Excellency of Faith is it purifieth the 4. Faith purifieth the heart Heart Acts 15. 9. It 's of a purifying Nature in it's Exercise and Imployment it exerciseth it self about the Holiness of God in his own Nature the purity of his Word and Will the greatness of his Love in the Death of the Lord for Sinners with the Holy ends thereof c. And this works the Soul into the Hatred of Sin and
many other cases we have no particular ground to believe an answer in the very thing prayed for yet we ought to pray in Faith not doubting the matter oâ— Gods faithfulness in hearing and answering either in granting the things prayed for or make a return to the souls advantage 4. To Pray in a right manner is to pray 4. It is to pray fervently fervently with heart fervency and earnestly not sluggishly and coldly but zealously to have the heart affected in prayer Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much and it s the work of the spirit to fill us with true zeal and fervency in prayer when the soul will have no nay like Jacob wrestling with God Gen. 32. 26. I will not let thee go except you bless me Hos 12. 4. He had power with the Angel and prevailed he wept and made supplication And this fervency consisteth not so much in multitudes of expressions or loudness of voice but in pouring out our souls to the Lord and in strength of faith to prevail with him Ps 42. 4. When I remember these things I pour out my soul in me 25. 1. I lift my soul to thee 143. 8. Thus in this and in every part of Gods service it behoves Christians to be fervent in spirit serving the Lord hence is prayer so frequently called in Scripture crying from its fervency Psal 17. 1. 34. 15. 17. c. 5. To pray rightly is to pray humbly 5. To pray humbly and self-abaseingly and this is the proper work of the spirit to discover our own nothingness and needs unto us this is a special requisite in prayer Psal 9. 12. He forgetteth not the cry of the humble 10. 12. Arise O Lord God lift up thine hand forget not the humble The fear of Gods greatness and goodness living in the heart will tend very much to humble the soul in its addresses to him and is very acceptable with him Ps 51. 17. The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise it s that Prayer that comes from a humble and broken Spirit that is well pleasing to the Lord the poor Publican that had nothing to say for himself But Lord be merciful to me a Sinner was accepted when the proud boasting Pharisce was rejected Luke 18. 13. 14. Proud Persons and Proud Prayers are an abomination to the Lord but he will not forget nor despise the prayers of the humble 6. To Pray in a right manner is to pray 6. Sincerely and not Hypocritically sincerely and not hypocritically and this can never be without sincerity and truth of heart to God-ward in the main of Religion Ps 51. 6. Thou desirest truth in the inward parts and in the hidden parts thou hast made me to know Wisdom 17. 1. Give ear unto my Prayer that goeth not out of feigned lips Unfeigned Faith and unfeigned Love and unfeigned Obedience and unfeigned Prayer is the Lords delight he loveth that he desireth truth in the inward parts Psal 145. 18. The Lord is nigh to all that call upon him to all that call upon him in truth heart and tongue must go together yea and there had need be more in the heart then the tongue expresseth rather then less an empty hearted Christian performs empty service makes empty airy prayers and must expect empty returns but truth and integrity reacheth Heaven it being the spirits work to effect it and truth alone is there imbraced 7. To pray in a right manner is to pray 7. To pray Briefly Briefly and without Tautologies and this has beer the practice of all Saints throughout all Generations and is the express command of our Lord Mat. 6. 7 8. But when we Pray use not vain repetitions or babling or speaking idely as the Heathens doe for they think they shall be heard for their much speaking be ye not therefore like unto them for your Heavenly Father knâ—weth what things you need before you ask them In which are two things observable 1. Our Lord forbids vain Repetitions Tautoligies and idle Talking in Prayer 2. Much speaking as if multitude of words would prevail with God this is it he reproves in the Pharisees as well as in the Heathen their making of long Prayers Mat. 23. 14. and this he forbids in his Disciples in warning them not to be like the Heathen who think to be heard for their much speaking it is much speaking in Prayer that Christ reproves as well as vain speaking and that appeareth 1. From the argument used to inforce the Exhortation Your Father knoweth the things ye have need before ye ask therefore you need not have much speaking about the matter 2. The pattern of prayer presented by Christ in the verses following as an example of the substance and brevity in prayer 3. The example of Christ Himself in Prayer Matt. 26. 39. The exhortation of the Wise man Eccl. 5. 2. According to which we find the Prayers of the Saints to be both brief and full of matter throughout all Generations Exâ—d 33. 12. and 16. 2. 2 Chron. 20. 5 12. â—an 9. 3 19. â— 1 King 8. 22. is the longest we read of on a special occasion yet without vain repetitions Acts 4. 24. All which confirms the truth that it 's a right manner of praying to pray briefly and this cannot be done truly but by the Spirit Christ would not have his to think that enumerating words like the Heathens or Papists or Hipocrites that pray by number and length of time and multitude of words is prevalent with God but to pray briefly and understandingly according to the word and work of the Spirit 8. To pray in a right manner and by the 8. In the fear of God Spirit is to pray in the fear of God as the fear of God is a choice new Covenant Vertue to dwell in the heart alwaies so especially when the soul addresseth it self to God in Prayer to do it in the holy awe of the Lord Psal 5. 7. As for me saith the Prophet I will come into thine house in the multitude of thy Mercies and in thy fear will I worship toward thy holy Temple It 's a choice frame of Spirit to serve the Lord with fear in all the parts of his service and especially in this of Prayer To serve him with Reverence and Godly fear They are the persons that God will accept and answer their Prayers Ps 145. 19. He will fulfill the desire of them that fear him he will hear their cry and save them 9. To pray in a right spirit and so in a 9. To pray holily right manner is to pray holily with a desire of holiness and a design for holâ—ness 1 Tit. 2. 8. I will that men pray every where lifting up holy hands without wrath and doubting To lift up holy hearts and holy hands is well pleasing to the Lord Psal 86. 2.
Preserve my soul for I am holy that is I am sanctified to thee and am one of thine holy ones and do love holiness and design holiness this is absolutely necessary in Prayer Ps 66. 18. If I regard iniquity in my heart the Lord will not hear me Unholy Prayers are not like to have any acceptance with or answer from the Lord to pray and sin and sin and pray as if persons in Prayer did design to ask leave to sin to be covetous and oppressing to be proud vain and prophane such Prayers the Lord abominates Isa 58. 3 4. They fasted and prayed but their design was not for holiness but for strife and debate and to smite with the fist of wickedness this shall never cause their voice to be heard on high No God heareth not sinners that is those who held themselves servants to their lusts that design not holiness Chap. 59. 2 3. Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear 10. To pray in a right manner and by 10. It must be in the Name of Christ the Spirit of Christ is to pray in the name of Christ to offer up all our Prayers to God in his Name and not in our own Name or on the account of any worth that is in our selves this is essential to a right manner of Praying for there is no acceptation of our persons or services out of him Col. 3. 17. Whatsoever ye do in word or deed do all in the Name of the Lord Jesus that must be the manner of our doing Joh. 16. 23. Verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you that is that is good and according to his will ver 26. And this is by the Spirit of Christ for it is the spirit of the Gospel that leads us to Jesus Christ and to the Father by him but the question will be What it is to pray to the Father in the Quest Name of Christ Answ 1. To come to the Father in the Answ Name of Christ is to come to him in the authority of Christ though Prayer be a common duty to man as related to God his Creator yet on the new Covenant account true Believers stand related to God in Christ on the account of Redemption and that is the Service and Prayer I am speaking of and we must perform every duty to God by virtue of his authority as our Lord and Law-giver in the new and everlasting Covenant so that we are to perform this and every service in his Name that is in his authority by virtue of his commission and command Matt. 7. 7. 8. John 16. 26. 2. To Pray in the Name of Christ is to offer up our Prayers to the Father as persons interessed in Christ by Faith according to the Word believing and expecting acceptance with the Father for the sake of Christ and not for any worth in our selves Jesus Christ Son to the King of Glory being our only way of acceptance both of our persons and services therefore we must by Faith in all our addresses to the Throne of Grace have respect to Jesus as our way and as upon the Throne for us to plead our cause and to present the persons and services of his people in himself to the Father he is our friend in the Court of Heaven and to pray the Father in his Name is to pray the Father for his sake to accept us and grant our requests because by the Law of the new Covenant we belong to him and are the children of God by Faith in him And the reason why we must offer up all in the Name of Christ is because we are imperfect and our service imperfect and can have no acceptance but in him and for his sake who is perfect 1 Pet. 2. 5. 11. As an effect of this acceptation in 11. To pray boldly our dear Lord and for his sake a right Gospel way of praying is to pray boldly an holy humble boldness becometh Christians and God is well pleased therewith He would have them come with boldness to the Throne of Grace Heb. 4. 16. He having opened such a new and living way so full of Grace he would have his children to know it and improve it with all holy and humble boldness and confidence believing his readiness and willingness to hear and answer the prayers of his people God would have his people to exercise so much Faith in the way of the Gospel that new and living way as to command of him what he hath promised to give because he hath of his own Grace bound himself to it by his new Covenant Law promise and he takes it as Glory to his Name for his people to believe that he will not cannot with-hold what he hath promised therefore Believers ought to come to God with holy boldness and humble claiming their right by Grace in the blessings and blessed things promised in the new Covenant as the Apostles Acts 4. 24. to 31. 12. To pray in a right manner is to 12. Be constant pray constantly and not to faint and give over if you wax weary either through a carnal carelesness and sluggishness or fainting for fear of not being answered it 's the way to lose all and as a necessary ingredient to constancy and persevering herein you must add patience Ps 40. 1. I waited patiently for the Lord and he inclined unto me and heard my crie that is it was long before I had an answer but I waited long and patiently and had my desire in the end Christ put forth that Parable Luke 18. 1. to this very end That men ought alwaies to pray and not to faint to assure us that if we wax not weary God will hear and answer in the end Rom. 12. 12. Continuing instant in Prayer Eph. 6. 18. Praying alwaies with all supplication in the spirit and watching thereunto with all perseverance This is a duty that Saints must persevere in while they are in this World it 's the way in which God will be worshipped and they have daily need of mercy from him as for times of Prayer there is publick and private Prayer in Church in Family and in Closet all which ought to have its time The Prophet fixes on the morning Ps 5. 3. and 55. 17. Evening and morning and at noon will I pray and crie aloud and he shall hear my voice O that Christians would lay this to heart and not bethink time to spend in this holy and heavenly service to converse with God but according to the exhortation 1 Thes 5. 17. To pray without ceasing that is without being weary or giving over or neglecting so holy acceptable and needful a service it is a note of an hipocrite that does not alwaies call upon God Job 27. 10. but by fits and starts when he hath a mind to it or for fear in time of