Righteousness and true Holiness and will own them in the day of need when it will be worth a world to be owned by him Mal 3. 17. though they are hated of the unholy and profane world and though they mourn in the sence of their own unholiness knowing that in themselves i. e. in their flesh dwelleth no good thing yet God owns them and will own them when it will be worth more than the world to be owned by him But Woe to the Wicked that God is a holy God and loves holiness Woe to those that establish iniquity by a Law God will have no fellowship with them Psal 94 20. Shall the Throne of Iniquity have fellowship with thee who frameth mischief by a Law Isa 3. 12. Woe unto the Wicked it shall be ill with him for the Reward of his hands shall be given him God is a holy God and Holy and Reverend is his Name Psal 111. 9. His Name is Holy Isa 57. 15. his whole name holy in all his Attributes holy in his Power holy in his Wisdom in his Justice and Mercy c. it 's all exercised in a way of holiness holy in all his Ministrations in a word he is as Psal 145. 17. Righteous in all his ways and Holy in all his works so that as there is not nor can be any unholiness in him so there shall no unholy person dwell with him for without holiness no man shall see the Lord. Heb. 12. 14. and Rev. 21. 27 There shall in no wise enter into it any thing that defileth c. see chap. 22. 15. 4ly He is a Just and Righteous God and 4. He is a Just Righteous God his Justice and Righteousness runs through all his Name he exerciseth his Power and Wisdom and Judgments and Mercy all in a way of Justice and Righteousness Zep. 3. 5. The just Lord is in the midst thereof he will not do Iniquity c. He cannot do Iniquity its contrary to his Nature to his Name Deut. 32. 4. His work is perfect for all his ways are Judgment a God of Truth and without Iniquity just and right is he he is just in all the Judgments he executeth upon his Enemies Rev. 15. 3 4. Great and marvelous are thy works Lord God Almighty just and true are thy ways thou King of Saints v. 4. explains what is meant by the just ways of the Lord i. e. his just Judgments on his Enemies for thy Judgments are made manifest He is just in all the afflictions and corrections he exerciseth his own people withal Neh. 9 33. howbeit thou art just in all that is brought upon us for thou hast done right but we have doâ—e wickedly He hath exalted his New-Covenant mercy in the way of Justice for there must be no variance in his Name or Nature but his mercy must come to us in the way of Judgment and Justice his justice must be satisfied so his mercy comes forth in the salvation of Sinners here he is called a just God a Saviour Isa 45. 21. Just and yet a Saviour Zec. 9. 9. He is Just having Salvation Rom. 3. 26. that he might be Just and the Justifier of him that believeth in Jesus 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins c. Mercy might not come forth with any wrong to Justice neither shall Justice do any wrong to Mercy but fall in with it and be as truly for the right objects or subjects of mercy as mercy it self Psal 85. 10. Mercy and Truth are met together Righteousness and Peace have kissed each other 5. He is a gracious and merciful God it 5. He is a gracious merciful God is his Name his Nature to shew mercy to men Exod. 34. 6. When the Lord proclaims his Name to Moses he proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth c. Mic. 7. 18. Who is a God like unto thee that pardoneth Iniquity and passeth by the transgression of his heritage because he delighteth in mercy to shew mercy and to do good to sinners is his delight he is good to all and his tender mercies are over all his works he maketh the Sun to arise on the evil and on the good and sendeth rain on the just and on the unjust God so loved the World that he sent his only begotten Son into the world that whosoever believeth on him should not perish but have everlasting life Joh. 3. 16. Jesus Christ by the grace of God did taste death for every man Heb. 2. 9. It is wonderful mercy and goodness to men that God should find a way to satisfie his Justice so far for Sinners that mercy and remission of sins should be proclaimed to sinners on the terms of the New Covenant i. e. Repentance Faith and Obedience Peace on Earth and good will towards men He would have all the world to know that he is a merciful God and therefore the glad tidings is to be published to every Creature but it s the priviledg of his own people true Believers to have a special interest therein they are the people of his mercy and to them his mercy hath and doth abound Eph. 2. 4. But God who is rich in mercy for his great love wherewith he loved us when we were dead in sins hath quickened us together with Christ c. Tit. 3 4. but after the love and kindness of God our Saviour to man appeared not by works of Righteousness that we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit so that this glorious attribute and name of God in our Lord Jesus unto salvation is now manifested with a witness to and for the salvation of his peculiar ones he hath wrought them to it and possessed them of it Rom. 5. 5. and here they are looking for the mercy of our Lord Jesus unto eternal life This attribute of God which is his Name and Nature is full of encouragement to poor Sinners to come in and accept of mercy in this day of mercy and not to judg themselves unworthy of life by putting it from them 2 Cor. 6. 2. Behold now is the accepted time behold now is the day of Salvation Isa 55. 6 7. Seek ye the Lord while he may be found call upon him while he is near let the Wicked forsake his way and the Vnrighteous man his thoughts and let him return to the Lord and he will have mercy on him and to our God for he will abundantly pardon It s full of Consolation to gracious souls that God is a God of mercy it s his Name his Nature he delighteth to be gracious in and for the sake of the Son of his love comfort in respect of sin he is ready to pardon if we confess our sins he is faithful and just to forgive us our sins c. he
that confesseth and forsaketh shall sind mercy Comfort in respect of Enemies in the midst of all their oppressions and wrongs the mercy of God is their support in the midst of all their oppression Psal 52. 1. Why boastest thou thy self in mischief thou mighty man the goodness of God endureth always and likewise the Prophet implores mercy in all his distresses Psal 56 1. 57. 1. This glorious Attribute of goodness and mercy in God will prove dreadful in the end to impenitent sinners who still persist in sin and will not accept of mercy on the terms it is to be had when they shall give an account for the abuse of mercy and be everlastingly tormented in the thoughts and remembrance of their folly and madness therein Rom. 2. 4. or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the Goodness of God leadeth thee to repentance v. 5. but after thy hardness and impenitent heart tâ—easurest up unto thy self wrath against the day of wrath and revelation of the righteous Judgment of God 6. He is a faithful covenant-keeping God The sixth Attribute of Gods Name is his Faithfulness He is a faithful God Deut. 7. 9. Know therefore the Lord thy God is a faithful God which keepeth Covenant and mercy with them that love him and keep his Commandments to a thousand Generations i. e. for ever His Faithfulness shall never fail for he is truth it self and cannot lye Tit. 1. 2. In hope of eternal life which God that cannot lye promised before the World began God cannot lye it 's contrary to his Name and Nature therefore he cannot do it for he can do nothing contrary to himself and he would have his people know it that they might build their Faith and Comfort in his Faithfulness 1 Cor. 1. 9. God is faithful by whom ye are called to the fellowship of his Son Jesus Christ our Lord ch 10. 13. God is faithful who will not suffer you to be tempted above that ye are able c. Heb. 10. 23. Let us hold fast the Profession of our Faith without wavering for he is faithful that promised In all which Scriptures with many more that might be mentioned it 's more than evident that God delights to have his people know that he is faithful and to believe the truth thereof that is it I understand is intended Ps 138. 2. I will worship toward thine holy Temple and praise thy Name for thy loving kindness and thy truth for thou hast magnified thy Word above all thy Name that is thy truth and faithfulness in performing thy Word though all his Name be magnified and is glorious yet this of his Truth and Faithfulness he puts an emphasis upon it and an excellency as if God would have more respect to his faithfulness in his Word than to all his Name not that there is any difference in respect of himself but for the comfort of his people who are most ready to fail in their Faith in his faithfulness in his Word therefore to confirm his people in this matter he lets them to know that he hath magnified his Word above all his Name i. e. whatever of his Name may be supposed to fail yet his Faithfulness in his Word shall never fail Psal 89. 33. to confirm us in his Faithfulness in his Word he hath given us his Word and his Oath two immutable things in which it is impossible for God to lie Heb. 6. 17. 18. if God should be unfaithful in his Word he must cease to be God it must destroy him in his Name and Being and that is it he hath laid so much stress on our Faith and Believing which lieth chiefly in our believing the Truth of God in his Word and living up unto it he that believeth not must be damned because not believing we do in our part make him a Lyar Joh. 3. 33. He that hath received i. e. believed his Testimony hath set to his Seal that God is true 1 Joh. 5. 10. He that believeth not God hath made him a Lyar c. no wonder if unbelief be the Portion of Unbelievers for they thereby do their part to make the faithful and true God a Lyar. This was the Faith of Abraham our Father Rom. 4. 3. Abraham believed God and it was accoâ—â—ed to him for Righteousness and indeed all the parts of Faith are included in this of believing God relating to Justification Obedience and Glory if we believe the Truth of the Doctrine of Justification and Life by Jesus we believe likewise the Lordship and the Law of Christ and cleave to him therein which is our Justification or rather the terms of the Gospel on which God doth justifie us and finding those Terms or Divine Virtues of Faith c. wrought in us we hence conclude from the Promise of Life to those in whom it is wrought our interest therein and thus our interest in Life is built on Gods Faithfulness in his Word for God would not have his people to conclude their interest in his Grace of Life from fancy and imagination but from his Promise of Life for whatever Faith we pretend unto if it be not grounded on the Word of God and his Faithfulness Vse of God's Faithfulness 1. Encouragement 2. Comfâ—rt therein it is but Fancy and not Faith This Doctrine of the Faithfulness of God affords not only great encouragement to believe God in his Word but likewise strong Consolation to all true Believers Hebr. 6. 17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel coâ—firmed it by an Oath that by two immutable things in which it was impossible for God to lie we might have strong consolation who have fled for refuge to the hope set before us c. the strong Consolation of the Saints flows from the impossibility of God to lie i. e. from the infallibility of his Truth and Faithfulness God must lie if those who believe and obâ—y the Gospel be not saved which is impossible and from hence it is that the Saints have not only grounds of strong Consolation but likewise of everlasting Consolation and good â—ope through Grace 2 Thâ—ss 2. 16. But Secondly on the contrary Gods 2. Dread to wicked men who continue in sin Faithfulness is a dreadful Doctrine to all impenitent and hardned sinners it infallibly cuts them off from all hope of mercy and binds them over to the eternal Judgment It 's a common thing with unrepenting sinners to say they hope to be saved yet keep their sins and lusts and never repent and turn to the Lord nor in truth believe according to the Gospel for true Faith is always accompanied with Repentance and Obedience To such I must say it 's impossible for them to be saved living and dying in an unconverted estate Damnation to such is as certain as Salvation is to such as believe and obey the Truth they hope for
1 9. who hath saved us and called us with an holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the World began Tit. 3. 4 but after that the Love and Kindness of God our Saviour towards man appeared c. Eph. 1 17. that the God of our Lord Jesus Christ the Father of Glory By all which it appears that God is the Father relative to all our New covenant-Covenant-mercies relating both to Grace and Glory 2. Of his Son our Lord Jesus Christ 2 How Christ is God and the Son 〈◊〉 God who is likewise God of the same nature not only God over all in Name but in the Divine Nature as before hath been proved Joh. 1. 1 Col. 2. 9. For in him dwelleth all the fulness of the Godhead bodily and is eternal Mich 5. 2. where it 's said that his goings out have been from of old from everlasting Quest How may we conceive of Christ as the Son of God and so God in the same nature distinguished from the Father and yet one in the Father Christ the Son of God in his both Natures so not two sons but one Answ 1. I understand not a Son only in the divine nature but in the unity of natures as God and Man as is commonly understood what doth this less than make him to be two Sons one in the Divine Nature and another in the Human Nature by Grace of Union 1. One begotten of the substance of God by an unspeakable Generation this is a Son by Nature 2. The Man Christ or the Manhood of Christ which is the Son of God by Grace of personal Vnion being united unseparably to the person of the Son of God a Son by personal Vnion See Wilsons Scripture-Dictionary on the Word Son What doth this but suppose him to be two Sons one by Nature another by Grace and personal Union which seems contrary to all Scripture-Record of this great Mystery of the Son of God But 2ly and affirmatively we are to understand that where-ever the Scripture speaks of Jesus Christ the Son of God it intends him as in both Natures not as two but as one Son whether it be in his creating preserving ruling judging or saving redeeming power it 's always in relation to the Union of the two Natures as God-Man and Man-God so he was the Word and so he was and is the Son of God so not two but one Son For the clearing this consider first that Proof 1. It is so to be understood in Scripture where ever Christ is spoken of in the Scripture as the Son of God and that relating to his Eternity it is to be understood iâ— his both natures as in time he was manifest in the Flesh the Divine Nature was God eternally the human considered in the eternal Council as in union who calleth things that are not as though they were and with him it 's all one there is no new thing with him but Christ the Son of God was so and the same relating to the Father from eternity as when manifest in time and so should we understand him That he was thus considered in his both natures as the Son of God from eternity see Col. 1. 15 16. who is the Image of the invisible God the first-born of every Creature in this verse and in the verses before â—e is spâ—ken of as God and Man for so he was a Creature a Son a wonderful one that God should become Man and Man God not by confusion or mixtâ—re of Natures but by personal union of Natures the first-born of every Creature in the eternal Council and that because by him as thus born all things were created Rev. 3. 14. he is said to be the beginning of the Creation of God a wonderful Mystery it is indeed that Jesus Christ should be considered as in his both Natures with the Father from all eternity the Father by him manifesting his eternal Power and Godhead in the Creation and yet to be made of the seed of David according to the Flesh when made visible in the world in time Rom. 1. 3. Gal. 4. 4. thus was the Son of God considered as in his both Natures from eternity and was the medium by which the Father did all his works and without whom nothing was made that was made nor probably had the invisible God manifested himself in the Creation of the world but in this way by his Son for by him he wrought all his Works The truth hereof appears in that the work of Creation and so of Redemption and Salvaâ—ion is not ascribed to the Son as the first mover therein but to the Father who did all by him as will appear by these Scriptures to which all others that ascribe the work of Creation to the Son may be referred for light in this matter Fph. 3. 9. hath been hid in God who created all things by Jesus Christ He was Jesus Christ as God-man so considered in the work of Creation Heb. 1. 2. by whom i. e. by Christ his Son he i. e. God the Father also made the worlds 1 Cor. 8. 6. but to us there is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and we by him Joh. 1. 3. all things were made by him and without him was not any thing made that was made the Father did it by him and not without him Col. 1. 16. by him were all things created c. all things were made by him and for him and Heb. 1. 10. we may very well understand by these Scriptures and it no whit derogates from the Godhead and Glory of the Son of God but it affords us Light in this wonderful Mystery John 1. 1. In the beginning was the Word the Word was with God and the Word was God Vers 14. And the Word was made Flesh and dwelt amongst us c. i. e. the same Word and Son of God God-man was made 〈◊〉 viz. made in and of a Woman born God and Man Him by whom the Worlds were made and nothing was made without Him Further Consider Mâ—â—â—h 5 2. Out of thee shall He come forth unto Mâ— that is to be Ruler in Israel whose goings â—â—rth have been from of old from Everlasting i. e. the same that was born in Bethlem of the Virgin that was to be Ruler of Israel He it was whose goings forth were from of old 〈…〉 ing And Vers 4. He that was 〈◊〉 〈◊〉 rule or feed in the Majesty of the Lord was the same whose goings forth was from 〈◊〉 c. which was and is Jesus Christ in both Natures God and Man in one Person Jer. 23. 5 6. Prov. 8. 14. to 31. The Son of God is the same Person the same Wisdom not 1 Cor. â— 2â— in one but in both Natures compared with Mat. 11. 19. Psal 45. 6 7. Thy Throne O God is for ever and
of the New Covenant Jer. 31. 33. I will put my Law in their inward Parts and will write it in their Hearts What need so much a doe about the matter as if it were the Work of Man this seems to be Legal and not Evangelical to set Man upon that which is God's Gift and Work Answ We are to distinguish in this matter Answ or else we may quickly confound Truth and lose the Truth of our selves too I say we are to distinguish between the Act of Divine Virtues and the Habit that is not only the Power but Disposition wrought of God in the Heart according to his Promise and the Actings thereof for Repentance Faith Love Obedience c. is our Act and our Duty and sure enough we shall Perish if it be not done Therefore though it be of God to effect the New Work within which is his special Grace where it is yet four things do weightily concern us to be instructed in 1. That the Acting of Divine Grace into the Performance of Gospel-Duty doth concern us and is the Duty of all though they have not the Law written in the Heart 2. That you can never know this Law of Grace to be in your Hearts but by your Holy Disposition of Acting Divine Vertues and Duties sure enough they are Graceless Persons who act not those Divine Virtues the Gospel requires 3. Persons sincerely Acting and Working towards God in Divine Grace and Life received is the undoubted way of Increase thereof and therein God will bless Endeavours with Increase and curse Sluggishness and Negligence with Loss of all Mat. 25. 16. to 29. 4. That it 's a dangerous and pernitious Understanding of Gods absolute Promise in the New Covenant so as to make null his Conditional Promises in the Administration thereof even as dangerous if not more then to fix on the Conditional so as to make null the absolute But there is a saving Understanding of both if rightly directed therein CHAP. XIII Treateth of Justification THe next thing I shall come in order to Chap. 13. Of Justification speak unto is the matter of Justification this followeth Faith and Repentance according to the Law of the New Covenant it followeth Effectual Calling according to the Order stated Rom. 8. 3. Whom he predestinated them he called and whom he called them he justified c. In this Order Justification followeth Calling in which Faith and Repentance is included and therefore is it propounded in the Gospel on terms of Faith and Repentance Acts 13. 39. By him all that Believe are justified c. Rom. 5. 10. Being justified by Faith we have Peace with God Luke 24. 47. Repentance and Remission of Sins must be preached in the Name of Christ c. Remission of sins upon Repentance In my Discourse about this Matter I shall endeavour to shew 1. What Justification is Justification is 1. What it is an Acquittance and Discharge from the Guilt and Eternal punishment for sin and is the same as Remission and Pardon of sin For a Person whose sins are pardoned is justified and his sins are as if they had not been that Justification consisteth in the Pardon and Remission of sin is clear Rom. 4. 6 7 8. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness with Works Here is an imputed Righteousness without Works Righteousness and Justification in this place is all one and vers 7. explains what this Righteousness and Justification is Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the Man to whom the Lord will not impute Sin So that it 's evident that Righteousness unto Justification consists in this the Forgiving Covering and not Imputing of sin the same we have in substance Act. 13. 38. Be it known to you Men and Brethren that through this Man is preached unto you the Forgiveness of Sins the Forgiveness of Sins is the glad Tydings of the Gospel and vers 39. declares this Remission of sins to be Justification And by him all that Believe are justified from all things from which they could not be justified by the Law of Moses that is their sins are forgiven Col. 2. 13. Having forgiven you all Trespasses and where all Trespasses are forgiven such Persons stands Quit and Justified before God Rom. 33. 34. Who shall lay any thing to the Charge of God's Elect it is God that justifieth who is he that Condemneth If God pardon acquit and justifieth who can Condemn And thus much as to the Matter of Justification what it is and wherein it consisteth 2. How this Justification and Righteousness 2. How it is to be obtained is to be obtained and this I shall mind on a twofold Account 1. As it relates to God and 2. As it relates to us 1. As it relates to God the Father that 1. As it relates to God his Justice must be satisfied so it might come unto us in a way of Justice as well as Mercy Man having sinned and being gone out from God by sin and Disobedience he being a Just and Righteous God his Justice must be satisfied that so he might have a Honourable and Righteous way of exercising Mercy to Sinners and the way of satisfaction to Divine Justice and Demonstration of Divine Love and Grace to Sinners was by Jesus Christ crucified The Son of the Father in Truth and Love The Death and Sufferings of our Lord was the alone satisfactory Sin-offering to the Father for the sin of sinners this will appear if we consider 1. How frequently Christ is said in Scripture It appears 1. Christ dyed for Sinners to Dye for our sins 1 Cor 15 3. For I delivered first of all that which I received how that Christ dyed for our sins according to the Scriptures Gal. 1. 4. Who gave himself for our sins c. that is because of our sins our sins were the cause of his Death that he might thereby make Peace and Reconciliation for sinners that the way of Mercy might be opened and a Hopeful way of Salvation for sinners in that He bear our sinâ— on his own Body on the Tree 1 Pet. 2. 24. That he dyed for us 1 Pet. 4. 1. And for our sins the Just for the Vnjust that he might bring us to God 1 Pet. 3. 18. that is in our sted that we might Live 2. That God the Father hath in Scripture 2. God hath declared his satisfaction as clearly and fully declared his being satisfied and well pleased with and in the Sufferings of his Son for the sake of Sinners And this will appear if we consider 1. That God the Father laid our sins upon him and surely he would never have laid our sins on the Back of his Son if he had not been well pleased in his Bearing of them Isa 53. 6. All we like Sheep are gone It appears 1. He laid our sins upon his Son astray we have turned every
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
which may teach us that those things that are ordained by the Lord for the use of Man do oft-times through Mans weakness prove to his hurt Eph. 5. 13 14. and should teach the Woman Humility and Subjection to the Man according to Gods Ordinance and not to usurp Authority lest she be deceived and deceive others as Eve the Mother of all did 1 Tim. 2. 12 13 14. 1 Cor. 14. 34 35. Quest VVas it the Serpent that deceived Quest the Woman or the Devil in the Serpent or the Devil in the form of the Serpent Ans The Devil in the Serpent for it 's Answ said that the Serpent was more subtile than any Beast of the Field Gen. 3. 1. From whence the Devil is called a Serpent for his subtilty and his subtilty in part was in making use of the most subtile Creature to effect his design by which may teach us that Satan maketh use of the most subtile and likely ways and means to carry on and accomplish his designs by in order to mans destruction He made use of the Serpent to deceive the Woman and the VVoman to deceive the Man the VVoman being the weaker vessel he assaults her first and prevailing on her his work was more than half done for she was likelier to deceive the Man than the Serpent was to deceive her therefore it deeply concerns all especially VVomen who are the weaker vessels and most liable to be deceived to be very heedful of Satans Wiles and not to be ignorant of his Dâ—vicâ—â— CHAP. VIII Of the Way and Means ordained of God for Recovery of Man out of this Estate MAn being fallen by Sin into a state of Death and Misery gone out from his Maker God did not let him go but took hold of him again designing to do him good and that immediately after the Fall in the first Promise Gen. 3. 15. that the Seed of the Woman should break the Serpents Head It was a Threat to the Serpent but a Promise to Man in which behold 1. The Severity of God 1. To Man that had sinned though by occasion of Temptation yet the Curse and Judgment threatned must come upon him Severity to the Serpent as a Creature and Beast of the Field being used by the Devil for effecting so bad a workâ— therefore cursed must he be above all the Beasts of the Field on his Bâ—llâ— must he go and Dust must he eat and enmity hath God set between him and the VVoman c. which we see verified according to the VVord Severity against the Devil the chief agent in the work expressed in these words It shall break thy Head i. e. the Devil he was the Serpents Head in this design the Head is the seat of VVisdom Government and Speech the Devil in this sense is said to be the Head who made use of the Serpent and governed him and spake in and by him and therefore the Seed of the Woman that is Jesus Christ that was to be born of a VVoman should break the Devil in his design in his present work against mankind so that Jesus Christ the Seed of the VVoman to break the Serpents Head which was a Threat to the Serpent but a Promise to the VVomans Seed Mat. 1. 23. Gal. 4. 4. is the way and means ordained by God to recover Man out of that estate into which he fell by sin that as sin and death came in by Man so deliverance out of that estate must come by Man by Christ Jesus the seed of the VVoman both God and Man and this Promise was frequently renewed from age to age till the fulness of time was come that God had determined and then according to this and all his Promises he sent forth his Son made of a Woman made under the Law that he might redeem them that were under the Law Gal. 4. 4. Quest VVhat did Jesus Christ for sinners Quest when he came into the world in order to the Redemption of Man from sin and death Ans As the first Man brought in Sin and Death by Disobedience so Jesus Christ the second Man wrought Deliverance brought Life and Immortality to light by Obedience Rom. 5. 9. For as by one mans Disobedience many were made sinners so by the Obedience of one many shall be made righteous as Adams Disobedience brought us into a state of Sin and Death so Christs Obedience is the alone way by which we must come into a state of Life if ever we obtain it Quest By what part of Christs Obedience Quest is it by which he accomplished the Work was it by his active or passive Obedience or both Ans In some sense it was by both but Answ his passive Obedience it was that made actual satisfaction to the Justice of the Father for the sin of sinners so far as that God for Christs sake will pardon all that in truth believe this glad tidings and turn to the Lord receiving him as their only Saviour and Lord to be saved and ruled by him Ephes 5. 2. 1 Joh. 2. 12. Hebr. 5. 9. And his active Obedience in the fulness and perfection thereof was his perfect Holiness by which he was fitted to offer up himself to God an acceptable Sacrifice for sinners which perfect Obedience and Holiness in him as our Head is become the Believers by imputation and so his active Obedience is the Believers Sanctification as his passive is his Justification 1 Cor. 1. 30. but of this more in the matter of Justification when I come to speak of that distinctly so that in a word he gave himself that is his Life and Blood for our Redemption Justification Salvation so that the Death and Sufferings of Christ it was in which the Father was well pleased and fully satisfied as a propitiatory Sacrifice for sinners a covering Sacrifice to cover the sins of those who believe and obey the Gospel out of his sight i. e. the sight of his Justice in the pardon of them Psal 32. 1. Rom. 4. 7 8. Blessed are they whose iniquities are forgiven and whose sins are covered c. and nothing can cover sin from Justice but the Blood the Sufferings of the Son of God Eph. 1. 7. Col. 1. 14. which doth present us with the evil of sin and our bad estate thereby that when God had a mind to help us nothing less than the Blood of his Son could do it and with the strictness and severity of Justice in God that when his own Son had undertaken the satisfaction it must cost him his Life and Blood and the Riches of Grace and Mercy both in the Father and the Son for poor sinners the Father to give the Son to that end 1 Joh. 3. 16. and the Son to give himself a Sacrifice for sinners Joh. 10. 17 18. and the Father to accept his own only Son for sinners that so he might extend Mercy to them and make them who believe accepted in him This Grace and Love of the Father and Son
Glory there it cost him so Dear in preparing for it and purchasing of it Eph. 1. 14. In a word it is and shall be made by him and for him But of this I shall speak in Chap. 31. more fully and distinctly CHAP. X. Of the Order and Method of God in preparing a People for this Glorious Estate which is 1. By Effectual Calling MAN being created in a good Estate Chap. 10 and by Sin faln from God gone out into Darkness Wrath and Enmity And God having opened a way of Recovery that is by Jesus Christ crucified I shall now come to speak something of the Order and Method of God in preparing and bringing up a People to this State of Glory and that is 1. By Effectual Calling although it 's Of Effectual Calling true that Effectual Calling concludes the whole Work of Grace in order to Glory or else it is not Effectual Yet in as much as it is so frequently and distinctly spoken of in Scripture I shall speak of it distinctly to pass by the various use of the word Call Called and Calling in the Scripture sence I shall speak only of this Calling unto and of Sinners out of their lost Estate by Sin Unto God by Jesus Christ The Scripture presents us with 1. A general Call or Calling to all as all have sinned and come short of the Glory of God 1. A general Calling to all and he hath opened a Way and Means full of Sufficiency for All therefore he calls upon All to come in and accept of this Grace where the Word of the Gospel comes and where it doth not his Works doth so far and sufficiently declare and make known God to the World as that they shall be inexcusable in the Day of Accounts Rom. 1. 20. This general Call by the Gospel to Sinners is fully confirmed in the Commission of Christ given to his Apostles and Ministers Mark 16. 15. Go ye into all the World and preach the Gospel to eveâ—y Creature c. See it 's likewise confirmed Prov. 8. 1. to 10. and 9. 1. to 6. And of this first sort of Call many yea multitudes are called that will not Obey which is their sin and will be their Condemnation Prov. 1. 20 24. The Truth hereof we see daily by woful Experience that Men refuse their own Mercy and destroy themselves Hos 13. 9. They judge themselves unworthy of the Life tendered them in the Gospel in refusing the Wayes of Life and choosing the Wayes of Death and Darkness preferring the Devil and his service before the Lord Jesus and his Ways of Life 2. Others there are who pretend to yield 2. A more particular Calling Obedience to the Heavenly Call and come into the Profession thereof but it is but faignedly not in Truth and with their whole Hearts to give up themselves to God therein and so come short of the Glory prepared and promised not because there is any failing in the Truth of God but because their Hearts was not Right with God neither were they stedfast in his Covenant but like treacherous Judah they turned not unto the Lord with their whole Hearts but feignedly Jer. 3. 10. And of this sort are such as either 1. Receive the Word with Joy without any Heart-Conversion to the Lord and for a while Believe but when Tribulation and Persecution ariseth because of the Word by and by they are offended Or 2. Such as Profess to know God but in Works deny him being Abominable and Disobedient and to every God Work a Reprobate Tit. 1. 16. Or 3ly Such as are palpably Hypocrites who come into the Profession of the Gospel Designing some Base ends to themselves and make use of Profession to Cloak their wickedness withal of the Discovery of these the Scripture is full Mat. 15. and 23 Chapters And of Such is to be feared there hath been and still are many in the visible Profession of the Way of Life but such are still in the Way of Death For the Hypocrite in Heart do heap up Wrath Job 36. 13. And the Hope of the Hypocrite shall perish Job 8. 13. Or 4ly Such as Foolishly content themselves with Lamps that is visible Profession of Truth without Oyl in their Vessels that is the Annoynting of the Spirit and Truth of Grace and Life in the Heart like the Foolish Virgins Mat. 25. 2 3 8 11 12. And thus having not the Wedding-Garment i. e. Cloathed and Covered with the Righteousness of Jesus Christ by Faith and sincere Obedience come Short of Obtaining the End of the Heavenly Calling and so the Truth of that Word will appear Mat. 22. 11 12 That many are Called but few are Chosen A Third Sort of Call is such as are Effectually 3. Is the effectual Calling called by the Power of Christ in the Word of the Gospel And turned from Darkness to Light and from the Power of Satan unto God Such a Call as the Apostle was Partaker of Gal. 1. 15 16. But when it pleased God who separated me from my Mothers Womb and called me by his Grace to Reveal his Son in me c. And this Call is Effected by the Word of God's Grace which is his General Call to all and Effected by some secret Divine Operation of the Holy Spirit in the Word of Grace begetting Souls to the Lively Faith and Hope of the Gospel Sam. 1. 18. 1 Pet. 1. 3. And this Lively Faith and Hope where it is in Truth that is where this Effectual Calling is it is of a purifying Nature Acts 15 9. 1 John 3. 3. Every man that hath this Hope in him purifyeth himself as he is Pure This Divine Calling it is in Scripture called 1. A High Calling Phil. 3. 14. Not only because it 's Effected from on High but because they are called to High Things made Partakers of Heavenly Virtues interested in High and Heavenly Relations the Children and Servants of the most High God as also interested in the High and Heavenly Glory Made Heirs according to the Hope of Eternal Life 2. A Holy Calling 2 Tim. 1. 9. Called to Holiness 1 Thes 4. 7. vers 3. 4. For this is the Will of God your Sanctification that you should abstain from Fornication that every one of you should know how to possess his Vessel in Sanctification and Honour By Vessel in this place I understand is intended our Bodies that every one might know how to possess his Body in Sanctification and Honour So the word Vessâ—l in Scripture Sence imports Acts 9. 15. 2 Cor. 4 7. For the Lust of Concupiscence and Fornication ariseth in the Heart and the Members are but Instruments to Execute what worketh from within and the Scripture saith that the Body is not for Fornication but for the Lord and know ye not that your Body is the Temple of the Holy Spirit 1 Cor. 6. 13 19. The Lord hath called his People â—o Holiness here and to Happiness hereafter wonderfully are they
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
one to his own way and the Lord hath laid on him the Iniquity of us all that is he hath laid on him the Penalty and Punishment of our Iniquities as vers 4. 5. explains it He hath borne our Griefs and carried our Sorrowes he was Wounded for our Transgression he was Bruised for our Iniquities the Chastisement of our Peace was upon him c. vers 10. It pleased the Lord to Bruise him he hath put him to Grief when you shall make his Soul an Offering for Sin c. That is his whole Man Body and Soul so Soul often imports in Scripture Now if God the Father make his Son an Offering for sin and lay the sin of Sinners upon him he must needs be satisfied and Well-pleased with such an Offering 2. Jesus Christ came into the World to 2. His Son came to do his Will do the Will of God Heb. 10. 7. Joh. 6. 38. Who gave him a Body sutable to this his Will that he might have some what also to offer Heb. 10. 5. and 8. 3. And it is apparent that it was the very Designe of the Father in sending him into the World that he might offer himself to God a Sacrifice for the sin of Sinners and therefore must needs be satisfied and well-pleased in that Work 3. The Scripture in plain terms declares 3. The Scripture declares that he is satisfied the Father to be well satisfied with and in the Sufferings of his Son for the sake of Sinners 1. From the Mouth of the Son himself Joh. 10. 17. Therefore doth my Father love me because I lay down my Life c. And the cause of his laying down his Life see vers 15. I lay down my Life for the Sheep If God the Father loved him for doing this part of his Will then surely he accepted him in it and was well pleased 2. From the Testimony of the Father Mat. 3. 17. This is my beloved Son in whom I am well pleased that is well pleased in all his Sufferings and Undertakings for Sinners Eph. 5. 2. Walk in Love as Christ hath loved us and given himself for us an Offering and Sacrifice to God for a sweet smelling Savour Jesus Christ was a satisfactory sweet smelling Savory Offering to the Father for the sin of Sinners 4. The Efficacy of his Sufferings lay much 4. It lay much in the Fathers will in the Will of the Father for if the Sufferings of Christ had not fully answered the Fathers Will there could not have been so clear satisfaction to us Sinners that God had accepted the Sufferings of his Son for us as satisfaction to his Justice for the sin of Sinners But Christ accomplishing his Fathers Will in the whole Work it must needs be acceptable and satisfactory Heb. 10 9 10. Loe I come to do thy Will O God by the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all So that it 's evident that it was the Will of the Father that Christ came to Doe and the suffering of Christ concurring with and answering of this Will of God is it by which the Work is effected and we are sanctified 5. These things thus considered it necessarily 5. It followeth that the Offering of Christ was to satisfie Justice followeth that there must be some great cause of this wonderful Offering that must be given to God for Sinners for the Scripture speaks that this Offering was given to God Heb. 9. 14. Who through the Eternal Spirit offered himself without Spot to God c. And to what end may we suppose it to be that He offered himself without Spot to God Was it only to fulfill his Will and Pleasure or only to manifest his Love to Sinners or only to be a Pattern of Sanctity and Sufferings to his People as some imagine surely it must be both Irrational and Irreligious so to imagine It 's true all these was included in it but satisfaction to Divine Justice was the Foundation and Principal Cause of his Suffering he came to do his Fathers Will but it was in order to this that so he might shew Mercy to Sinners can any Man rationally imagine that God should send his only begotten Son into the World to be Abused Scourged Tempted Buffetted falsly Accused unjustly Condemned Crucified lay Punishments upon him c. only to fulfill his Will not relative to something further or to commend Love to Mankind or to be a pattern of Sanctity and Suffering Would any Parent deal so with an only Son Would it not be justly accounted Irrational and Tyranical God could have found out some more Moderate and Rational Way to have effâ—cted such a Work But the Scripture tells us that Jesus Christ came to doe and did that for us which the Law could not doe Rom. 8. 3. which the Levitical Priesthood could not doe Heb. 7. 11. to 19 24. to 27. With Silver or Gold or Corruptable things could not do 1 Pet. 1. 18 19. That he was an Offering for Sin and Sinners that he offered himself to God that he Bear our sins in his own Body Dyed for us the Just for the Vnjust c. With Multitudes of like Expressions in Holy Scripture all which do abundantly discover that the Sufferings of Christ was to satisfie Justice and that the Father was satisfied and well pleased therein and therewith and did love the Lord Jesus because he was willing to undertake such a Service for Sinners and that he doth on this account that is for the suffering Sake of Christ Pardon and Justifie those who Believe in and Obey the Lord Jesus 1 John 2. 12. with Eph. 1. 7. 2. As it relates to us that is the Terms 2. As it relates to us it is on the terms of Faith Repentance and Obedience and Conditions on which it is administred to us and that is on the Terms of Faith Repentance and sincere Obedience to the Lord Though Justification comes free to us without any Meritorious Work of ours as the Deserving Cause yet as the Condition or Terms on which we must have it which is but Reasonable and Religious it is on our Faith and Obedience to the Lord. Hence it is that Justification and Salvation is so frequently in Scripture propounded on these Terms and indeed it 's never propounded but on these Terms either Exprest or Implied this was the Doctrine which was first begun to be preached by the Lord Mark 1. 14 15. and confirmed by them that heard him and were Commissioned by him Mar. 16. 15 16 Luke 24. 47. according to that Commission so they taught in this matter Act. 2. 38. Repent and be Baptized every one of you for the Remission of sins that is that your sins may be Remitted Acts 26. 18. 1. There must be the opening of the Eyes and a turning from Darkness to Light that is to the Light of Gospel-Grace and from the power of Satan to God and then
10. but He that Receiveth his Testimony hath set to his Seal that God is True John 3. 33. Which God takes well and will justifie those that justifie him 2. It was the Designe both of the Father and the Son that this wonderful Designe of Grace to sinners both in the Father and the Son should come to us in the Way of Faith and Obedience that it might be valued and thankfully received and that God and Christ might be thereby glorified Eph. 1. 3. 1 Cor. 6. 20. Else we must suppose the Designe to be to purchase a Liberty for Men to sin and serve the Devil and dishonour God which would be Irrational and Irreligious to imagin 3. Because God and Christ in this Work did not only Designe to save Sinners from Wrath but to make them conformable to the Image of his Son and the Entrance of this Conformity is at the Entrance of this Grace even the first Work of Saving Faith and in this Conformity must Believers grow up more and more 1 Cor. 15. 48 49. 2 Cor. 3. 18. and 4. 10 11. Till they come to a Perfect Man in Christ their Head Eph. 4. 13. Quest 2. How can it be just in God to Quest lay the Sin and Punishment of Sinners upon a just Person that had not Sinned 1 Pet. 3. 18. The Just for the Unjust to bring us to God Answ 1. God will clear his own Justice Answ himself Rom. 3. 26. That he might be Just and the Justifier of him that Believeth in Jesus Vers 5. 6. Is God Vnrighteous c. God forbid then how shall God judge the World Gen. 18 25. Shall not the Judge of all the World do Right 2. Though it was not the same Persons that sinned yet in the same nature is the Redemption accomplished Heb. 2. 14. For as much as the Children were Partakers of Flesh and Bloud he also himself took part of the same so that though not the same Souls that sinned yet in the same Nature is the Satisfaction made and accepted Rom. 8 3. 3. Christ did the Work voluntarily and freely for Sinners and not by Computation otherwise there might not have appeared so much of Justice in it but he freely undertaking the Work having Power to dispose of himself in the Matter Joh. 10. 17 18. And God the Father accepting it was a wonderful Act both of Justice and of Mercy Justice in the Father in punishing the sins of Sinners upon his own Son and Mercy to us sinners that we might have a Door of Hope for Deliverance Quest Whether this Justification Quest imputed on Believing be a perfect and compleat Justification Answ It is so from the Guilt and Answ Eternal Punishment of sin yet notwithstanding God will visit the Inâ—quities and sins of his People as a Father for their good Psal 89 30 31 32 33. Heb. 12. 6 10. and doth judge them too but it is that they may not be Condemned with the World 1 Cor. 11. 30 31 32. For when sin is Pardoned the Offender is free and stands to God as if he had not sinned as to the Eternal Condemnation which was the great Designe of God and Christ in this Transaction Rom. 8. 1. There is therefore now no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit Col. 2. 13. 1 John 4. 17. Quest Is this Righteousness and Quest Justification by Faith the Everlasting Righteousness of Saints spoken of Dan. 9. 24. Answ As it is a perfect Righteousness Answ so it is in some sence Everlasting for we must stand Justified from the guilt of sin committed in this World for the sake of Christ to Eternity the Bloud of Christ is called the Bloud of the Covenant that is the Bloud of the New and Everlasting Covenant which is the Covenant of the Glorious State and so it is an Usher to the Everlasting Righteousness that is to be perfected in the Persons of the Saints Justification here for the sake of Christ is our Righteousness unto Acceptation Personal and Perfect Holiness in our compleat Conformity to Christ our Head will be our Eternal Personal Righteousness in Glory our Righteousness by Faith here will bring us to the Righteousness of Holiness and Glory hereafter Gal. 5. 5. Phil. 3. 20 21. Col. 3. 4. 2 Tim. 4. 7 8. See Mr. VVilson in this Life there is a justifying Righteousness which is not had but by Faith such as Abraham had it is perfect but not Inherent in us it steeketh in Christ's Manhood as the Subject and is ours by Imputation Rom. 4. 4 5 6. There is a Righteousness of Sanctification or sanctifying Righteousness in this VVorld c. This is Inherent but not Perfect growing daily by degrees unto Perfection Jam. 2. 21 22. More briefly thus there is a Righteousness in Heaven both Perfect and Inherent a Righteousness on Earth that is Perfect but not Inherent which is Justification or Inherent but not Perfect which is Sanctification Thus far Wilson in his Scripture-Dictionary on the Word Righteous In a Word that which I believe in this Matter is that the Imputed Righteousness of Christ here by Faith must abide for ever as the Foundation of our Eternal Happiness that if ever that should fail we must Perish So that the Church in Glory shall for ever admire Jesus Christ crucified and know the Weight and Worth of the Bloud of the Covenants and the Personal perfect Holiness of the Saints shall be their Everlasting Personal Righteousness in Glory Quest Whether the Imputation of Quest Justification to a Believer on the First Act of True Faith be Perpetual And whether One ought to Believe the Pardon of all Sin past present and to come as is the Apprehension of some Answ 1. Though it 's true that the Answ Justification of the New Covenant is certain and perpetual to true Believers yet they stand in it by their Constancy in the Faith and Obedience of the Gospel the Believer hath no ground to conclude it certain to him any longer than he continueth in the Faith for he stands by Faith Rom. 11. 20. Thou standest by Faith be not high-minded but fear 1 Cor. 16. 13. Watch ye stand fast in the Faith c. Heb. 3. 6 12. Yet we ought to believe that God will maintain our Faith and keep us from Falling Phil. 1. 6. 2 Tim. 1. 12. Jude vers 14. Else we could have no solid Comfort 2. And although I know no ground to believe the Pardon of sins before they are committed and that 1. Because I know no Scripture Rule for such a Faith it is an Unscriptural Fancy and Imagination 2. The Scripture doth direct us to the Pardon of sin after it is committed and the way in which we must expect to have it though not the cause that is in a way of Confessing as hath been before-minded 1 John 1. 9. Forsaking Prov. 28. 13. Prayer Mat. 6. 12. Forgiving of others Mat. 18. 35.
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
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
of the symptoms of hypocrisie in those discoveries at best I come short in many of those ten particulars mentioned I therefore fear how it is with me I would not be a Hypocrite for a world can you say any thing further about this matter that I might more clearly and certainly know mine estate Ans What I have said as to the discovery Answ of the sincere soul from the Hypocrite is plain and full yet I shall mention two or three things more 1. A sincere soul dreads to be a Hypocrite he would not be a Hypocrite for all the world he fears Hypocrisie as he doth any other sin this is the experience of all sincere Christians they watch their hearts in this matter and keeps up a holy jealousie of themselves because they know that the heart is deceitful and treacherous and therefore prayeth as the Prophet Psal 1 19. 29. Remove from me the way of lying and grant me thy Law graciously and in a gracious sincere heart he knows that whatsoever is done in Hypocrisie will prove but a lye in the end and therefore dreads to be a Hypocrite and saith as the Prophet v. 163. I haâ—e and abhor lying but thy law do I love 2. We are to distinguish between being a Hypocrite and Hypocrisie Hypocrisie is a sin of nature that all are inclined unto there is the seed of all sin in the nature of it in the Saints and but in part mortified the difference lyeth in this the sincere heart desireth and designeth truth and sincerity in all he would not be a Hypocrite nor have any hypocrisie to have any being in him but the Hypocrite designs Hypocrisie and so professeth himself to be what he is not and doth or easily might know himself to be a Hypocrite The sincere heart watches himself in the matter to find it out and warreth against it and mourneth in the sense of his natural inclinations on that account he judgeth it and loaths himself for it as for any other evil Pride and Hypocrisie will be appearing but it s the souls grief and his desire and endeavour is against it But the Hypocrite is in his Element let his design be answered and he hath his end he troubles not himself about sin cerity or if at any time conscience accuse he searches not to the quick to find out the truth of the accusation in order to deliverance but stills and stifles convictions and willingly silences conscience laying it to sleep without any cure of the malady CHAP. XXV Of Election THough Election be first in order of time yet not so in manifestation relating What it is either to God or man God doth manifest it in time and man comes to understand it after believing 1 Thes 1. 4. My manner and method of speaking to this great truth shall be 1. To shew from Scripture what Election is Election is the choosing and designing of some out of the lump of mankind for the end by the Elector determined I take Election foreknowing and choosing to be all one in sense and substance and these are the Scripture terms about the matter Rom. 8. 29. 11. 2. 5. 7. Eph. 1. 4. To Elect or choose in the common sense of all men imports a taking of some and leaving others it cannot import the electing and choosing of all as some imagine for in common sense that is no choosing where all are taken for where some are chosen others are left Mat. 22. 14. Many are call'd but few are chosen so that in the common sense of all men divine and humane we must understand Election to be a choosing of some persons out of or from among many to the end determined by the chooser 2. That God hath elected and chosen 2. That God hath elected some some for himself from among men and that before the world was i. e. from Eternity this appeareth from Scripture 1 Pet. 1. 2. Elect according to the fore knowledge of God the Father c. or fore-ordained as the same word is rendred ver 20. or fore-decreed or as it s rendred Rom. 8. 29. Fore-know whom he did fore-know c. that is decree or ordain and this for knowledge ordaining and decreeing about the salvation of some men and women must be before time Eph. 1. 4. According as he hath chosen us in him before the foundation of the world that is from Eternity it is Gods eternal willing or purposing to save some in the way by him determined Obj. This choice seems to be in time for they are chosen in Christ Jesus and none are accounted to be in him before and without faith Answ It s one thing to be actually in Christ by faith and another to be elected and chosen in him before the world was faith is the demonstration and in some measure the accomplishment of this choice or election which was in Christ Jesus before the world began or for his sake decreed ver 5. Having Predestinated us or before set us apart unto the adoption of Children by Jesus Christ to himself according to the good pleasure of his will Where is a Predestination unto the Adoption of Children before the Adoption was accomplished and that according to the good pleasure of his will which he purposed in himself and it s without all question that in all things and in relation to all persons about this great work of Salvation He worketh all things according to the councell of his own will ver 11. And why should we not believe the truth of God in relation to Election before time it being so plainly stated in Scripture as well as believe the truth of that word Tit. 1. 2. In hope of Eternal life which God that cannot lye promised before the world began If God made promises to us in Christ Jesus before the world began why should we think it strange for him to elect or choose for himself before the world began 2. Tim. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the World began all which demonstrates this truth that true believers are but what they were Elected and designed to before they were and that they do nor shall enjoy any thing but what was promised them in Christ Jesus before the World was But 2. If we should let it pass for currant as some would have it which we may not doe that is that Elect persons were not in any sence considered as in Christ Jesus before and without faith yet the choice was before the foundation of the World fore-ordained to believing to sanctification so that it answers not the end for which it is objected And further Rom. 9. 23. those Elected chosen ones are called the vâ—sseâ—s of mercy which he had afore prepared to glory all which confirms the truth of Election before time 3. That this Electing Choosing Decreeing and Ordaining love