is but the assurance of Faith Hope and Confidence which affords Peace Joy and Consolation the Scripture and so must reason too make a vast disproportion between the life of Faith and the life of present and full Injoyment 2 Cor. 5. 7. We live by Faith and not by sight that is not by present injoyment Heb. 10. 38. Now the just shall live by Faith that is now in this side the Glory promised in which it may be supposed is danger of drawing back If any man draw back my soul shall have no pleasure in him 2. How it must be obtained the assurance 2. How it must be obtained of Faith and hope must be attained by a reflect act of the soul or a resultancy or conclusion from the condition on which life is promised to instance Mat. 5. 3. c. are many precious promises made to persons that are indowed with those Divine Virtues therein exprest as Blessed are the poor in spirit c. Who so finds those Virtues in him may and ought to claim his interest in the promises so Mat. 16. 16. He that believeth and is baptized shall be saved that is he that believeth and obeyeth the Lord of which Baptism is the first and ingageth to the whole duty of the Gospel shall be saved I do believe and obey the Gospel therefore I shall be saved so 1 Jâ—h 5. 1. Whosoever doth believe that Jesus is the Christ is born of God this Faith if right is accompanied with those other Virtues mentioned as love to God love to his people obedience to his will and his Commandments are not grievous it getteth victory over the World c. as ver 2. By this we know we love the children of God when we love God and keep his Commandments ver 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous that is they are not grievous to Believers ver 4. Whatsoever is born of God overcometh the World and this is the victory that overcometh the World even your Faith What the World is that Faith overcometh the Apostle had before explained Chap. 2. 15 16 17. Faith getteth the victory by fixing the soul on better objects than the World is Heb. 5. 9. He is become the Author of eternal Salvation to all them that obey him Now the resultancy from the whole is I do believe that Jesus is the Christ and my Faith is accompanied with love to God above all and do love his people for his sake and do sincerely desire to know and do his will and keep his Commandments they are not grievous to me but my failing therein is my grief and by this Faith I have overcome the World and am dead to it and it is my real desire and endeavour to abandon all things that are contrary to the will of the Lord to abhor that which is evil and to cleave to that which is good therefore I am born of God therefore I have an interest in the new covenant this is the way appointed of God in which they may make their Calling and Election sure if they give diligence to it 2 Pet. 1. 10. and these are the things that John write in his Epistle to them that did believe that they might know that they had eternal life 1 Joh. 5. 13. and according to our abounding in those Divine Virtues or not abounding so will our assurance be 2 Pet. 1. 10 11. Quest. Is not Assurance the immediate Quest gift of the Spirit does not the Scripture speak of being sealed with the Holy Spirit of Promise Eph. 1. 13. 2 Cor. 1 22 Answ 1. It 's without all question to me Answ that the ground of all sealings is from the Holy Spirit and that he doth refresh the hearts of Believers and seal up love to them in the waies of his own appointment yet for persons to take that for a sealing evidence which relates neither to word nor work of the Spirit but some apprehended over-powrings or â—rong perswasions without all grounds â—rong confidence and consolation but knows not â—rom whence it comes can give no reason thereof but supposeth that it 〈◊〉 〈◊〉 be from the Spirit this may 〈◊〉 〈…〉 on of our own spirits or the 〈◊〉 who can transform himself into an Angel of lâ—ght and I fear many souls have miscarried on this account 2. The assurance and comfort of Saints must come in by believing if right Rom. 15. 13. The God of Hope fill you with joy and peace in believing as 1 Pet. 1. 8. What ever comes in any other way may prove a â—ancy and Faith in this matter must have a relation to the word of Grace or the work of the Spirit suitable to some word or both in which is found the sealings of the Spirit it must be in and by the word and work The Spirit was promised and given for a twofold Seal 1. To seal the truth of the Doctrine to be believed by its gifts and mighty works in and by the Ministers thereof and 2. To seal the truth of our Faith relative to interest in that Doctrine and that is by the word and work of the same Spirit 1. By the word Joh. 16. 13 14. Where â—he Spirit seals by the Word the manner of the Spirits work is 〈◊〉 ed that is he shall guide you into truth â—e 〈◊〉 not speak of himself he shall shew you things to come he shall glorifie me he shall take of mine and shew it unto you so that the way of the Spirits working and leading into truth is in opening the Word and shewing the goodness of the Word the Doctrine of the Gospel which leads us to Christ for he shall glorifie him and take of his and shew it to the soul and there is nothing of Christ to be shewed to us more than is revealed in and by the Word so that the Spirits sealing is in and through the Word and this Believers have experience of more or less of the Spirits sealing through the Word read heard and applyed to their joy and comfort for the Spirit comforts by opening Christ and the blessed truths of the Gospel relating to him by his Word and his Ordinances appointed for that end Quest In what manner doth the Spirit Quest work by the Word in sealing up assurance to the souls is it by an immediate bringing in of Scripture over-powringly unthought on or unexpected Answ Sometimes the Spirit of Christ Answ may so work and I question not but that in some cases and at sometimes he hath so wrought though it 's not so usual nor alwaies may it prove so fafe to be depended on for when we respect more the manner of its being brought in than the matter and the shew of the sealing testimony as apprehended lieth rather in the manner than the matter Sathan may transform himself therein and deceive the soul I have known some looking so much after the manner of receiving evidence in
the Faith of the Gospel is to which the promise is made hath been before shewed but the Scripture speaks of living by Faith Heb. 10. 38. Now the just shall live by Faith 2 Cor. 5. 7. We live by Faith and not by sight that is in this side the glory promised we live by Faith and not by present possession and enioyment only the Spirit and Faith we have as the Earnest and Evidence of the Inheritance and purchased Possession 2 Cor. 1. 22. Hebr. 11. 1. Now this Life of Faith imports three The life of Faith in three things things 1. A constant abiding in the Faith and profession of the Gospel unto the end Heb. 3. 12. 10. 23 38 39. 2. A constant exercise of Faith in the truth and faithfulness of God in all the good discoveries and promises of the Gospel 1 Thes 5. 24. Faithful is he that hath called you who will do it Heb. 10. 23. Let us hold fast the profession of our Faith without wavering for faithful is he that hath promised Faith rightly exercised on the faithfulness and all-sufficiency of God will fill the soul with Joy and Peace Rom. 15. 13. To believe not only the truth of the mercy promised but the faithfulness of God therein and his all-sufficiency in the performance thereof this was it supported Abraham in his life of Faith Rom. 4. 31. He did not only believe the faithfulness of God but being fully perswaded that what he had promised he was able also to perform 3. When the soul thus abides in the Faith and thus exerciseth Faith on the good promises of the Gospel as that it is strengthened comforted nursed up and nourished thereby unto life eternal when the soul is kept alive to God thereby in the greatest temptations and difficulties this World affords this is to live by Faith to live by believing the truth of the good Word of God to live by believing the truth of his precepts in the Gospel so as to obey him therein the truth of all his great and precious promises of life so as to be comforted therein Matt. 17. 5. Rom. 15. 13. O that Christians would study more this life of Faith the want of which is the cause they go on so heavily in the waies of the Gospel and meet with so many obstructions and hindrances therein whereas if the life of Faith were kept up more in the true nature thereof how might Christians make Christ's commands their songs and sufferings for him their joy in the house of their pilgrimage but for want of this it is that his service is too often a burden and sufferings for his sake too much feared whereas the Lord would have his people to serve him with delight and to suffer for him with joy Ps 100. Luke 6. 22 23. Acts 5. 41. Which is possible to be performed in this life of Faith and no otherwise Mark 9. 23. 1 Pet. 1. 8. CHAP. XVII Of Sanctification and Good Works THE next thing in order that I shall speak of is Sanctification and good Works for whom he justiefith them he sanctifieth and maketh to be an holy people for himself Sanctification in Scripture-sense is variously It 's variously understood understood and applied 1. It imports a separation to an holy use for a time as was frequently used under the Law which was a legal or ceremonial Sanctification or separation to an holy use for some time as Aaron and his Sons were separated consecrated and hallowed for the Priests Office which was a typical sanctifying or hallowing during that ministration with their holy garments as appears Exod. 28. 1. 29. 1. Holy garments holy place holy anointing oil holy vessels c. which were all typical and but for a time But this is not the Sanctification that I am to speak of It 's true that in the Gospel there are some sanctified and holy instituted ordinances ordained and left by our Lord for sanctified and holy ends to promote and carry on the work of Sanctification in his people till they come to Glory but the Sanctification that I shall speak of is the sanctification of justified persons in order to Glory for Without holiness no man shall see the Lord Heb. 12. 14. Sanctification in general sometimes includes the whole work of Grace a mortification of sin and vivification of the Spirit by which the whole life of Grace is carried on and effected 1 Thes 5. 23. And the very God of Peace sanctifie you throughout and I pray God that your whole spirit soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God But 2. And more particularly and distinctly Sanctification of two parts Imputed and Inherent or Imparted Sanctification consisteth of two parts 1. Imputed 2. Imparted or Inherent 1. Imputed there is an imputed Sanctification as there is an imputed Justification if any scruple the time of imputed Sanctification it 's no other in sense and substance than the accounting the holiness of Christ our Head in his own person to be the Believers the Scripture speaks of an imputed righteousness to Believers Rom. 4. 6 7. Which must be their Faith as ver 3. 22 23 24. Or the pardon of sin on the satisfaction of Christ by his death which most properly is the righteousness of Saints unto Justification Rom. 5. 9. And on this account there is as much said in Scripture for this imputed Sanctification as of Justification 1 Cor. 1. 30. Who of God is made unto us Wisdom Righteousness Sanctification and Redemption He is made to be our Wisdom and Sanctification as our Righteousness that is the perfect purity of Christ the Son of God with his perfect and compleat obedience to the holy Law of God is reckoned and accounted the Believers as their Sanctification as he is not only wise for them and communicates of his Wisdom to them but as their Head his Wisdom is accounted theirs and he is made to be their Righteousness that is his death and satisfaction was accepted for us and on that account does God remit and pardon the sins of Believers and he is made our Sanctification that is his Sanctification is accounted ours and this is fully included in Col. 3. 11. Where Christ is said to be to Believers All and in all all in matter of Justification and all in matter of Sanctification and in all effecting the work of Sanctification in his people by his Spirit that dwelleth in them and in this sense as he is made the Sanctification of or to Believers their Sanctification is perfect as their Justification is perfect as considered in the Sanctification and perfect holiness and obedience of Christ and hence it is the Apostle saith 1 Joh. 4. 17. That as he is so are we in this World that is by his imputed
Christ and members in particular and this calls aloud for love in the highest degree both towards God our Father and towards our Lord Jesus Christ and one towards another 3. The blood of Christ calls for it it being 3. The blood of Christ calls for it one special end for which it was shed to make up the blessed relation of Peace Unity and Love of Father Son and Saints Christ had never died such a cursed death had it not been to reconcile us to God to make up the breach between God and us to bring us in again to God that we might love God and live to him and to reconcile us one to another that we might love one another as brethren see both these Eph. 2. 13 to 16. Where our reconciling to God and one to another is both by the Cross and sufferings of Christ 4. The Prayer and Intercession of our 4. The prayer of Christ calls for it Lord Jesus calls for it he hath suffered for it and hath prayed for it John 17. 21 23. That they may all be one as thou O Father art in me and I in thee that they also may be one in us c. Beloved friends shall our dear Lord command it sweat and suffer for it and pray for it and shall we set light by it and be negligent in so weighty a matter as this is that so much concerns the Name and Glory of Christ in the World that so much concerns our duty and our spiritual and eternal welfare 5. The souls of poor sinners call for it 5. The souls of sinners call for it the littleness of love to God appearing in the muchness of self-love and love to the World and littleness of love to Saints appearing by the divisions amongst them hardens sinners against the truth to their destruction when they see such divisions and breaches and so little love they speak evil of the way of truth and are hardened in the way of sin to their destruction Love among Christians and a lovely carriage towards all is the way to convince sinners that God is with his people and that they are in the truth Joh. 17. 23. Where Christ prayeth his Father that his people might be made perfect in one that the World may believe that thou hast sent me Love and Unity among the people of God would be a blessed means to convince the World of the truth of Christianity and to make them in love with Jesus Christ 6. Your own souls abundantly need it 6. Your own souls call for it and if sensible thereof would groan and cry out in the sense of the want thereof and be endeavouring an increase therein without it you can have no solid ground of Peace in your own souls 1 Joh. 4. 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love If ever you would be rightly rid of tormenting fear and have joy and peace in your souls it must come in in this way of love living much in the love of God in Christ Jesus will perfect your love to him and to his holy ones for his sake which will prove so high an evidence to your souls of the truth of Grace that it will cast out all fears and establish your hearts in believing your interest in and relation to the Lord Jesus so Faith working by love will be to you sound and solid peace no wonder that persons that have but little love have so little peace in their souls without it you can have no true fellowship with God nor one with another 7. The present time and state calls for it 7. The present time and state of the Church and dispensations of Gods calls for it for it is a time and state of division and breaches among the people of God in general one bends one way and another bends another way casting contempt and reproach upon each other as if they were enemies by reason of which the way of truth is evil spoken of and poor sinners are hardened and God and Christ is dishonoured and many gracious souls grieved and discouraged O that all who have any bowels of love in them at all would lay these things to heart and learn to love more then they would bear with and forbear each other in love then they would be content to let each other walk according to what they have received and not be offended at their diligent and humble enquiring after further light without bitterness and wrath and evil speakings O the general coldness and luke-warmness that hath befallen the Church at this day and all for want of love the earthly worldly mindedness and covetousness the streight-heartedness and streight-handedness the love of back and belly in pride and voluptuousnâ—ss and other abominations that do more than manifestly declare the great coming short in love truth of love would cure all and the present dispensations of God his frowns and corrections by his rod and the things he seems to be calling his people to bear and suffer for his name and sake which can never be rightly born and suffered but in the spirit and power of Evangelical love all which calls aloud to all gracious souls to learn to love more 8. Consider the sweetness and loveliness 8. It 's a sweet and lovely life of the life of Love 1. To God if you live up much with God in truth of love it will not only sweeten your souls to God and he will delight in you but your thoughts will be precious of him and his service will be sweet and precious to you His yoke will be easie and his burden will be light Otherwise his service will be burdensome and his work tiresome to the soul but truth of love to God sets the heart at liberty and carrieth the soul through the most difficult services with delight and this is the soul that God will meet with in the way and manifest himself unto John 14. 21. And 2. This is the true sweet and lovely life of Christians one with another Ps 133. 1 2. Behold how good and how pleasant it is for Brethren to dwell together in Unity it is next to the Divine anointings of our Lord Jesus and indeed an effect thereof It 's like the precious ointment upon the head that run down upon the heard even Aaron's beard that went down to the skirts of his garments Aaron was a type of Christ his anointings of Christ the running down of the ointment upon his beard and the skirts of his garment the coming down of the spirit of Christ upon his members which unites them to him in the same spirit and love and one to another by the same spirit so that the unity of Saints is next to our unity with Christ John 14. 20. and 17. 23. 9. It 's that Virtue which makes us most 9. It makes us most like God like God
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
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
the Children to be another Faith see Vers 23. 24. Now it was not Written for his Sake alone that it was imputed to him but for us also to whom â—â— shall be imputed if we believe on him who raised up Christ our Lord from the Dead Object This with other Scriptures mentions Object 1 Believing in God as well as Believing of God 1 Pet. 1. 21. John 14. 1. so that it seems it is not enough to Believe God but we must Believe in God and in Christ Answ It 's all one in substance to believe in God and in Christ is to believe his Faithfulness and All-sufficiency that he is as good and as true and able as the Scripture reports him to be to perform his Word you Believe in him that he will not fail c. But to return the Faith of Justification is to Believe the Truth of the Gospel Record concerning the Justification and Life therein promised to those that do Believe by Jesus Christ Crâ—cified Rom. 5. 9. Much more being now justified by his Blood we shall be saved from Wrath through him Eph. 1 7. Col. 1. 14. To Believe this truly being accompanied with the Concomitants of saving Faith i. e. Love and sincerity of Obedience is the justifying saving Faith of the Gospel to which the Promise of Life is made Mark 16. 16. He that Believeth and is Baptized shall be saved that is he that Believeth and Obeyeth the Lord shall be saved That of Baptisme being the first Initiating Ordinance iâ—to the viâ—ible Constituted Church of Christ includes the whole of Obedience Object But What must we Believe Answ The Gospel that which was to be preached Preach the Gospel c. The Gospel is the Glad â—idings of Pardon Peace and Life by Jesus Christ Mark 1. 15. Repent yea and Believe the Gospel was Christ's own Doctrine for further Confirmation of this Truth see John 8. 24. and 20. 31. Rom. 10. 9 10. 1 John 5. 10 11. All which Scriptures if well weighed with many others bear testimony to this Truth that Faith is to believe God to believe the Truth of the Doctrine of the Gospel Object This is accounted and called a Object 2 Historical Faith which though necessary to True and Sâ—ving Faith yet it 's common to Wicked Men and Devils and therefore cannot be the justifying saving-Faith of the Gospel Answ Notwithstanding it may be the Answ Faith of Wicked Men and Hypocrites and of Devils too Yet it is the justifying Faith of the Gospel for the Difference lyeth not in the Matter believed but in the Manner of believing Wicked Men and Hypocrites may believe it meerly as a History assent to it but they do not believe as Justified Persons doe We must distinguish in this Case not in the Matter believed but in the Manner of believing Quest Wherein lyeth the Difference Quest Answ The one from either common Illumination Answ Education Custom or Tradition believes the same things with a head-Assent to the Truth of the Gospel But the other believes it with the Heart Rom. 10. 10. For with the Heart Man believeth unto Righteousness Acts 8. 37. If thou believest with all thine Heart thou maiest Psal 37. 31. The Law of God is in his Heart none of his Steps shall slide It 's the Promise of the New Covenant that God will write his Law in the Hearts of his People that is implant a Holy sincere Disposition of Faith and Love and the Fear of his Name the Heart is wrought after God but Hypocrites have it at most and best but in the Head in the Understanding from common Illumination c. There is a great deal of Head-Faith in the World of Customary-Faith that will come to nothing But where it is in Truth in the Heart it effects a Heart-Change with a Change in the whole Conversation Heart-believing Heart-Love to God and his things Heart-hatred of sin and Heart-obedience to the Will of Christ and thus He that is in Christ is a New Creature 2 Cor. 5. 17. And he that Believeth hath the Witness in himself 1 Joâ— 5. 10. and do or might know that he hath this Heart-Faith in him So that the Truth remains that that which Men call a History call Faith i. e. believing the History the Truth of the Doctrine of the Gospel truly as hath been demonstrated is the justifying Faith of the Gospel And as for Devils if Christ had Dyed â—or them and God had in the Gospel promised Life to them on the Terms he hath to Mâ—n Liâ—e might be preached to Devils on the same terms as to Men But God having in Justice left them without the reach oâ— this Gospel-Grace whatever they believe about it let not Man quarrel about the easie way of Man's obtaining i. e. Believe Repent and Obey the Gospel and be justified and saved Quest But how shall I come to believe mine own Interest in Justification and Life which hath been accounted with some the Faith of Justification Answ True it hath so with many and I believe that want of Spiritual skill hath done wrong to many tender Souls and hath caused them to go with Sorrow to their Graves and that either 1. In teaching that the Faith of Justification and Life must be the Faith of Application or assurance of Interest which is not the Truth of the Gospel but this of Interest must grow from that of Justification Or 2. In not laying the right Foundation of Assurance so Souls have been kept much in the Dark in this matter For the Faith of Interest must be Founded on the Promise of Life if right as well as the Faith of Justification for it is to believe God as I said before all Faith if right must be Founded on the Word of God So that the right Gospel-way for Believers to Read their own Interest and to Read their Names in the Book of Life is to make a Resultancy or Conclusion from the Premises thus God hath promised Justification and Life to them that do Believe and Obey the Gospel I do so Believe therefore I shall be saved and this is the Gospel-Ground or Reason of our Hope of Interest in Gospel-Grace and Life and thus our Interest will be grounded on the Promise of God in the Gospel If I have the Faith of the Gospel and abide therein I am Justified and shall be Saved There are three Things that it behoves Three Things considerable Christians to be Instructed in in this Matter for their Support and Peace in this Mortal and Imperfect Estate 1. To understand and know that to believe the Truth of the Glad-tidings of Salvation by Jesus Christ crucified according to the Gospel is the Terms and Condition of our Justification and Salvation and that who doth so Believe shall be Saved 2. That who so doth believe hath the Promise of Life from the Law and Covenant of God in the Gospel and from hence must claim his Interest in Grace and Life and if he claim
it any other way it may be a Fancy only note this that we cannot be so Infalliable as to our particular Interest in Life as we are or ought to be in the Truth of the Doctâ—iâ—e of the Gospel as I have before minded because the one fixes only on the Truth of God the other not only on the Truth of God but likewise on the Truth of our own Faith which being accompanied with Imperfections may occasion Doubtings But of this more full in Chap. 15. of the Assurance of Faith 3. That in all the Faâ—lings of the Saints for the Lord knew that his People could not live perfectly without sin in his New Covenant of Grace his Law of Grace on this account is that his People sincerely humble themselves confess their sins forsake them and beg Mercy and he will Forgive them for the sake of his Son And this is the Law of Grace in the New Covenant for support of Believers in their Spiritual Race and Warfare after Conversion and the way for them to have the Assurance of the Pardon of their daily Miscarriages it must come in from this Law of Grace it 's true I sin daily and come short in every Duty I know that in me that is in my flesh dwelleth no good Thing But it is my Burden I am in Truth humbled and do not only Watch and War against it but do daily implore the Throne of Grace for Pardon Hence I have ground from the Law of Grace to believe mine Acceptance and Remission of my sins this is the way of the New Covenant for the daily Pardon Peace and Comfort of the Saints Mat 6 12. Psal 32. 5 Prov. 28. 13. Heb. 8. 12. 1 Joh. 1. 9. Quest The Scripture saith that we are Quest 1. justified by Faith Rom. 5 1. 2. That we are justified by Grace Rom. 3. 24. 3. That God justifieth and Christ justifieth Rom. 8. 33 34. 4 That Works justifieth and not Faith only Jam. 2. 24. How may we understand these Distinctions and reconcile the Scriptures Answ 1. Faith is said to justifie not as Answ the meritorious or satisfying Cause of Justification that is Christ crucified only But as the conditional Cause or Terms on which we are justified that is we are not nor cannot be justified without it This is the Law of the New Covenant it 's said Rom. 4. 3. That Abraham's Faith was accounted to him for Righteousness or imputed as vers 22. 23. Not that Abraham's Faith was his Righteousness to Justification but God accounted him Righteous and doth account one Righteous that doth Believe or imputeth Righteousness to such a one that was not so accounted before nor can be Righteous without it for he that believeth not must be Damned So that Faith justifieth as it is the condition of Justification in the New Covenant on our parts to be performed though in the Spirit and Life of the Covenant or Law written in the Heart 2. We are justified by Grace that iâ— it 's all of Grace and nothing of Desert in us our Faith is not any meritorious Cause in us but it 's all Grace it 's Grace in God to give his Son for us and Grace in Christ to give himself and Grace in God as to us-ward to accept the Sufferings of his Son for us and Grace in him to Pardon and Justifie Sinners on their Believing so that it 's all Grace as from God and we may and ought to câ—y Grace Grace unto it 3. It 's God that justifieth it is God the Father that justifieth 1. Because he Prepared and Dâ—signed the Sacrifice and our Justification thereby John 3 16. 1 Pet. 1. 18 19 20. Heb. 10. 5. 2. He accepted the Sacrifice for us when offered Eph 5. 1. 2. and 1 6 7. 3. It is he that Pardons us that is justifieth us for the Sake of Christ our Peace-Offering when we do believe and Christ is said to justifie us as the Meritorious Satisfactory Cause of our Justification therefore it is said Rom. 8. 34. It is Christ that dyed c. 4. We are said to be justified by Works and not by Faith only because that the Faith to which Justification and Salvation is promised must be a working Faith and when Salvation is promised to Believing we must understand it to be such a Faith as the Gospel intends that is a Faith that carrieth in it Love and sincere Obedience to the Will of Christ it is a Faith which worketh by Love Gal. 5. 6. the contrary is a dead Faith as a Body without a Soul that will never justifie Jam. 2. 26. Thus Works justifie 1. The Truth of our Faith for Faith without Works is dead 2. Works justifieth in some sence as Faith doth that is not as the Meritorious Cause but as the Condition because the Faith to which Justification is promised includes Works in it and so is as truly the Condition of our Justification as Faith for the Gospel excludes that Faith as no Condition at all that is without Works so that Faith without Works is none of the justifying saving-Faith of the Gospel So that thus considered here is a sweet Harmony and Concurrence in those Scriptures and helps to a more full Understanding of the glorious Method of God in this way of Justification and Salvation of Sinners by Jesus Christ Object The Apostle saith Rom. 4. 4 5. Object Now to him that worketh the Reward is not reckoned of Grace but of Debt but to him that Worketh not but Believeth on him that justifieth the Vngodly his Faith is counted for Righteousness Answ We are to understand in this Answ Scripture by not Working is intended Meritorious Working that may deserve Life vers 4. it 's such a Working as that the Reward is not counted of Grace but of Debt not that we may not Work at all that is prophane to imagin But not to Work Meritoriously so as to expect Justification and Life as a due Debt for our Working here Works are nothing He that Worketh not in this sence but Believeth But Faith and Works as the terms on which God will justifie and save of his own Love and Grace in Christ Jesus is absolutely necessary to Salvation And further Works are necessary for thereby we shew forth the Life of Christ in our Mortal Bodies and glorifie God in our Bodies and Spirits who hath done and doth all freely for us and in us Quest Do not this seem to make Faith Quest and Works co-partners with Christ in the Work of Justification and Salvation contrary to Col. 3. 31. Christ is all and in all And Rom. 9. 32. They sought Righteousness as it were by the Works of the Law Answ It makes it no otherwise Co-partners Answ with Christ in the Work of Justification then God hath made it What God hath joyned together let no Man put asunder God hath joyned Faith and Work as the Condition and the Sufferings of his Son our Lord Jesus as the Meritorious satisfying Cause
much and more than the other unless souls will live for ever under one single sealing evidence as I fear too many do so neglect the daily exercise of Faith or expect daily renewed sealings which I suppose are not ordinary in this way whereas those Divine Virtues of the Spirit to which the promise is made shall never totally fail in truly gracious souls though through the prevalency of corruption they may be clowded yet the soul may through all the clowds of darkness see something of the Divine stamp left and remaining on the heart if sometimes to apprehension there should appear nothing but a sense of sin and bitter weeping for it with a heart longing after Christ as was sometimes the case of Peter yet this is something yea very much of the Divine impression and so it appears to be the sure way for solid peace and salvation in the end 3. What it is that ordinarily hinders 3. The hindrances of Assurance Christians from obtaining this assurance though first I fear that many Christians content themselves with an ungrounded assurance and such need to be startled out of their groundless security and 2. Others scarce trouble themselves about the matter but content themselves in the form of the Gospel leaving the matter of assurance of interest to those that will trouble themselves about it but it 's that which does concern every true Christian both for his own comfort and the comfort or conviction of others to be able to give a reason of his hope a grounded and comfortable assurance of interest in Christ and Grace being of that worth for a comfortable walking with God here though not the essence of Christianity I shall endeavour to state some of the lets and hindrances that Christians may escape them and obtain the mercy The first let or hindrance I shall mention Le ts and hindrances of obtaining Assurance ariseth from the confused notions about the way of obtaining thereof which have occasioned many miscarriages some to conclude that they have it when it 's to be feared they do mistake and if so they deceive themselves and others serious seeking souls sent with sorrow to their graves for want of right direction from the Word of Life in this matter 1. It hath been by many supposed that 1. Supposing the Faith of interest to be the Faith of Justification the Faith of assurance of interest hath been the Faith of Justification and hence persons falling shoâ—t in this conclude that they have no Faith at all but that they are in a state of unbelief I have known some to lie in sorrow complaining they had no Faith and so under fears of perishing because they could not believe their own interâ—st being unskilled in the right way of making it up to their comfort I have asked them do you believe in truth that Jesus is the Christ they answer yea then you are born of God Joh. 5. 1. Do you believe the truth of the Doctrine of the Gospel concerning the life and salvation held forth therein by Jesus Christ crucified yea then you have that Faith to which Salvation is promised Mar. 16. 15 16. 1 Joh. 5. 10 11 13. Do you believe with your heart that God hath raised Christ from the dead if you do you cannot but believe that he died foâ— our sins according to the Scripture yea then you shall be saved Rom. 10. 9. Are you in good earnest willing to be saved by Christ and to be ruled by him as your Lord and to serve him in all things Answ yea with my whole soul if I may be accepted then you have the Spirit of Christ 1 Cor. 12. 3. Do you love God and Christ above all and his people for his sake yea I love God and Christ I hope above all and desire to love them more and his people because they are his and his image is stampt upon them then you are born of God 1 Joh. 3. 14 19 and 4 7 12. And do you see your self vile are you poor in your own eyes and do you see and believe that if ever you be saved it must be by the free Grace and Mercy of God in Jesus Christ Yea I do find it so to be with me then yours is the Kingdom of Heaven Mat. 5. 3. Blessed are the poor in spirit for theirs is the Kingdom of Heaven And what Faith is it that you would have will the Faith of Abraham the Father of us all do it He believed God and it was accounted to hâ—m for Righteousness Rom. 4. 3. Will the Faith to which Justification and Life is promised do it why that you have and yet conclude that you have no Faith thus many poor souls lie groveling on the ground supposing they have no Faith when in truth they are rich in Faith and heirs of that Kingdom which God hath promised to them that love him Jam. 2. 10. and from such a self-examination may doubting souls come to see that they indeed have Faith even the Faith of Gods Elect and be able to give a reason of their Hope both to themselves and others But for persons to suppose that the Faith of interest is the first and only Faith of Justification and Life is according to the Proverb to set the Cart before the Horse which must needs go heavily aâ—d bring disconsolation and confusion to the soul 2. Others talk at such a rate about the 2. Supposing it to come in in some unknown way manner attaining of Assurance as if it must drop down from Heaven into the heart in some wonderful unknown way immediately from the Spirit with such over-powrings of consolation as if they were in Heaven alredy such as scarsly any serious Christians have experienced which have amazed serious souls out of their hope and confidence having no experience of such a thing and others it may be cheated with something like this with a foolish confidence of assurance of Heaven ordinarily attended with Pride and Self-conceit and neglect of an humble walk with God which is the way for Christians to walk into Glory whereas solid and sound assurance must come by believing and the Spirits sealing is in that way and the highest attainment of Joy and Peace is by believing what comes in any other way comes we know not whence and may lead us we know not whether 3. Others will have no Faith of assurance 3. Others some immediate application of some Scripture unless it be from some Scripture immediately and powerfully brought to them by the Spirit to the satisfying of their souls and silencing all doubts in the matter and this they account the sealing oâ— the Spirit To this I say 1. That it is mercy when the Lord does bring Scripture to remembrance to his people suitable to their conditions for their comfort and instruction I doubt not but that God doth instruct support and comfort his people in this way yet 2. This is not the Scripture
the right way he that taketh care of the honour of God and Christ in the right way that is in believing loving and obeying the truth God will take care for his honour 1 Sam. 2. 30. the Lord saith He that honoureth me I will honour 3. If we seek our selves in the way that God hath appointed we cannot miscarry that is in the lose of our selves and cleaving to the Lord alone expecting all from Grace in the way of Faith and Obedience not for any meritorious good that is in us that when we have done all we can see and say that we are unprofitable Servants and cry Grace Grace to the whole work both for us and in us then we rightly seek God and Glory 4. It 's true in one sense that we may not seek our selves by any means that is our own esteem and glory here among men or to be lifted up in our own minds that is fleshly and of the first man that must be mortified as a dangerous and soul-ruining and God-dishonouring evil that Christians are too much by nature inclined to through the remainders of the old corrupt nature and must be watched and warded against self-wisdom self-will self-esteem self-boasting and self-glorying is to be abandoned but in seeking after and obeying of God and Christ To seek glory honour and eternal life is so consistent with the truth of the Gospel that it 's impossible to sever them whatever souls foolishly and vainly imagine to the contrary What God hath joyned together let no man put asunder 5. Hindrance of souls assurance is when 5. Hindrance when souls trouble themselves about Gods Decrees they trouble themselves about the Decrees and Counsel of God whether Elected or not Elected if they are not Elected then it 's in vain for them to believe c. This is not a work for Christians to trouble their minds about neither are they like to have the assurance of Gospel consolation while they make this their first work I shall for help in this matter prescribe these seven things 1. That Christ died for all and that the 7 Things considered in this matter love of God in the Gospel is truly propounded to all and that all are brought under it either in a way of life or death life if they repent believe and obey it death if they reâ—ect it 1 Tit. 2. 6. Heb. 2 9. 1 Joh. 4. 14. Joh. 3. 16 17. Mar. 16. 15 16. 2. That all are invited and required to believe and obey the Gospel with gracious promises of acceptance by him that is truth it self and cannot lie nor will he deceive those that come to him Isa 55. 7. Matt. 11. 28. Acts 17. 30. 1 Tit. 2. 4. 3. There is the same reason for all to halt and doubt in this matter as for any one and yet we find not any one mentioned in the Scripture among the many thousands of Believers that made a doubt on this ground no not of the worst of sinners those that had a hand in the Crucifying of Christ Acts 2. 23. 36 37 41. They gladly received the word of Salvation not questioning the matter of Election but glad with the good news of Salvation on the tearms propounded with many like instances of Gentiles as well as Jews Acts 13. 48. And the Apostles did not propound Election as any hindrance to the Faith of any but assures them where-ever they came that on the tearms of the Gospel they should be saved Acts 16. 31. Believe on the Lord Jesus and thou shalt be saved 4. Nor did the Apostles mention Election to Believers after conversion with any design to stumble them in the matter of Faith relating to their own interest but that they might the more admire Grace and live to the God of Grace that they might not sacrifice to their own net nor take the Glory of the work of God wrought in them and for them to themselves but that they might give the glory of all to him and live to him in the injoyment thereof Rom. 11. 6 33. Eph. 1. 3 4. 5. Nor hath God done any act contrary to the free tenders and invitations of the Gospel that may tend to discourage or hinder any from believing and obeying the Gospel that they may be saved God's Electing some that he might not lose his design wholly in the restauration work is no bar to hinder any because he affords means and helps to all so that men shall one day acknowledge that God is righteous and their damnation is of themselves and of their own choice I would but ye would not see Prov. 1. 20. to the end 6. Take heed of entertaining such thoughts about the Decrees of God which are secret and hidden as are inconsistent with the Doctrine of the Gospel his revealed will for all notions about the Decrees really inconsistent with the Doctrine of Grace and promise of life on the tearms of the Gospel are dishonourable to God and dangerous to your souls therefore look you to the revealed will believe and obey that and you are safe 7. You are to know that the way by which you shall know your Election is by believing and obeying the truth and sure enough it is that if you continue in a state of unbelief and disobedience to the Gospel you are not Elected For he that believeth and obeyeth it is that shall be saved but he that believeth not shall be damned O therefore be wise and stumble not where God hath laid no stumbling stone but fall in with the truth believe and obey the Gospel and you shall be saved you are under all the precious promises of life which are all yea and amen certain and sure in Christ Jesus who is become the Author of Eternal Salvation to all those that obey him Heb. 5. 19. The sixt and last hindrance I shall mention 6. Hindrance is the loss of Hope is the cancelling and striking out of hope out of the Believers Book or turning it into another thing than it is making new covenant hope to be nothing else but the expectation of the soul expecting and looking for that which Faith believes whereas hope and expectation are two distinct Virtues expectation is the daughter both of Faith and hope Faith believes the truth hope puts in for an interest then comes expectation of the full enjoyment thereof This of Hope is a step for the soul to stand upon till it attain assurance but when this is taken away and the soul supposeth there is no degree short of assurance and finding that something difficult especially to step into it at one step lieth groveling on the ground without hope but this we are to know that Hope is a blessed Gospel virtue when rightly grounded and that Christians may and should exercise it in this very case step up into Hope first and there stand and wait till assurance come that will come in by degrees in the souls constancy in the Faith and sincere walk
9. 24. Let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exerciseth loving kindness judgmeâ—â— and righteousness in the earth c. To know that he is the Lord gracious and merciful c. As he hath opened and made known himself in Jesus Christ crucified in whom he was and is well pleased and satisfied and 〈◊〉 his sake pardoning justifying and saving all that come unto God by him In a word He that cometh to God must believe and know that God is as he hath made known himself to be in the Gospel and that he is a rewarder of them that diligently seek him Knowledg differs little from Faith and sometimes it 's all one when thâ— soul is so inlightned into the knowledg of God and Christ and Truth as to believe Joh. 6. 69. We believe and are sure Greek know that thou art the Christ the Son of the Living God 1 Joh. 5. 20. And we know that the Son of God is come c. And Job I know that my Redeemer liveth c. By all which it appears that knowledg which is saving differs but little from Faith and includes Faith Now in as much as knowledg or illumination Difference between saving knowledg and that which is not is common to all where the true light shines i. e. to hypocrites and formalists as well as sincere Christians as Heb. 6. 4. 6. 10. 32. 2. 2 Pet. 2. 20 21. Rom. 2. 17 18. 21 22. 1 Cor. 8. 1 2. I shall therefore rather apply my self to speak something to shew the difference between the saving knowledg of God and Christ in the new covenant of his Grace and that which men may have and yet be short of Grace and Life referring the Reader to Chap. 1. for the distinct knowledg of God The first difference is the saving knowledg 1. It is a soul-humbling knowledg of God and Christ is a soul-humbling self-abasing knowledg and that in the first work of Conversion the very entrance of saving knowledg gives the soul such a sight and apprehension of God and of Christ and of himself and sin that it throws down and lays low the soul and makes him cry out as those Acts 2. 37. Being pricked at the heart with the light of truth they understood and believed what they did not before both concerning Christ and themselves They cried out men and brethren what shall we do How wonderfully was the case changed they who but a little before cried out Crucifie him Crucifie him now are pricked at the heart for it and cry another cry Men and brethren what shall we do Sutable to this is that Psalm 119. 130. The entrance of thy Word giveth light it giveth understanding to the simple The very entrance of the Word of Life into the heart giveth this light the soul comes thereby to know something of God of his Holiness of his Justice and Goodness and something of himself of his own badness unholiness sinfulness and need of mercy and this amaseth and abaseth the soul and if the work be right this soul-abasing is not only in the sight and sense of some one particular sin or particular sins but it gives a sight of the body of death that is of the sinful nature that there is nothing but sin a sinful state the thoughts and imaginations the words and works yea that the best works as done by us are menstruous and filthy A soul never rightly knows himself till he thus know himself and the want of this is the cause of so many abortives in Religion that comes to nothing Persons may meet with some convictions of and conversion from some particular sin or sins but never see themselves utterly lost and undone and filthy all over and such conversions ordinarily first or last comes to nothing not but that the beginning work oft-times may arise from conviction of some capital iniquity as those Acts 2. 37. But if saving it leaves not till it discover the body of death this is the effect of saving knowledg or if it meet with and steal in by degrees on those that have lived under good education and use of means that it makes not so great a noise at first This must be effected first or last the knowledg of God in Christ Jesus in the way of the Gospel and of themselves to know themselves to be indeed wretched and miserable without which they never rightly imbrace Christ and the Grace and Mercy of the new Covenant And this self-humbling self-abasing and self and sin-abhorring frame is not only a work for a day i. e. at first conviction but where the true light shineth it abideth and gracious growing Christians the longer they live and the higher they grow in Gospel light the more they know themselves and the more they abase themselves have little and low thoughts of themselves This is that which sincere Christians do and can experience see witnesses from Scripture of this truth David a man after God's own heart though a King when he danced before the Ark and withal his wife mocked him he said I will yet be more vile than this and base in my own sight By which we may see that this is the common work of God in all gracious souls Greatness nor Kingship did hinder it laies low the souls of Great men and Kings where it is in power Job 40. 4. I am vile what shall I answer thee I will lay mine hand upon my mouth c. And Chap. 42. 5. 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self and repent in dust and ashes The more a soul knows of God and Christ the more he abhors himself not only an abhorrency of sin but of self because of sin attends gracious knowing persons Isa 6. 5. That Evangelical Prophet cries out Wo is me I am undone I am a man of unclean lips c. For mine eyes have seen the King the Lord of Hosts He had seen King Jesus it was a Gospel sight which did thus humble and abase him Joh. 12. 41. These things said Isaiah when he saw his glory and spake of him It was the glory mentioned in this Chapter the Evangelist alludes unto John the Baptist the fore-runner of our Lord of whom he testifieth that he was greater both in light and work than the greatest Prophet yet he had this frame of spirit in him Joh. 1. When they sent to him to know who he was he confessed and denied not that he was not the Christ He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose ver 20. 27. Not worthy to do the meanest service for him So the holy Apostle Paul acknowledgeth Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing and hence he cries out ver 24. O wretched man that I am who shall
Glory to such as believe and obey the Gospel and death and condemnation to unbelievers for their sin against him and not accepting his Grace although he came not into the World until the fulness of time determined was come Gal. 4. 4. Till then God accepted of sincerity of Faith and service according to the time and means both of Jew and Gentile yet still as having respect to Jesus Christ for God accepted of no man after the fall but relative to the promised seed and all saved ones shall know that their Salvation is by him and all condemned ones shall know that their condemnation is for sinning against Jesus Christ else how shall he be the Judge of all so that it followeth that the sins for which Christ died was the sins committed against the righteous Law and Gospel of God since the fall and not so properly for Adam's particular sin by which he fell for that punishment passeth on all unless it be that by his death and resurrection he recovers all mankind out of that estate into which they fell And this is a general redemption by the death and resurrection of Christ the sentence of death past on all men and Christ Jesus undertakes that sentence in behalf of all men and riseth again and so conquereth death in behalf of mankind recovers the Malefactors from the power of death after the execution of the sentence and so doth no wrong to the Law nor Justice executed in that sentence So that it 's a truth that the sins for which Christ suffered was the sins of mankind since the fall And this doth further appear 1. That sin and trangression of Adam by which death came into the World is not mentioned in the Scripture to be the cause or any part of the cause of Christ's suffering unless as was last mentioned 2. The Scripture frequently expresseth the death and sufferings of Christ to be for the sins of the World and for our sins Adam's sins after the fall being included Joh. 1. 29. Behold the Lamb of God that taketh away the sins of the World 1 Cor. 15. 3. How that Jesus Christ died for our sins according to the Scripture 1 Pet. 3. 18. For Christ also hath once suffered for sins c. and Isa 53. 5. With multitudes of Scriptures to this purpose that might be produced And he died for the sins and transgressions committed against the first Testament Heb. 9. 15. i. e. the first after the fall for mankind had done with that before the fall except being under its execution for all the sins in the World have been in some sense as hath been before shewed against that Testament and Holy Law and against Jesus Christ by whom all have subsisted since the fall so that we may come to result in this matter 1. That Adam's transgression of an instituted Ordinance was the cause and way by which sin and death came in upon all men which should make all men tremble in the thoughts of making light of the instituted Ordinances of Jesus Christ 2. That the Law by which sin hath continued in the World is the holy and righteous Will of God declared according to the times waies and means by himself determined and that men of themselves in their own wills have constantly acted contrary thereunto 3. That Jesus Christ died to save men from the condemnation of their own sins against God since the fall and to recover all men out of that state of death into which they fell by Adam's transgression 4. That the Holy Law of God in the hand of Christ our Mediator is the holy rule of life to Believers and that in which they should grow and increase till they come to Glory to cleave to Jesus Christ in all the Laws of the new Covenant as administred and given forth by him in which is contained the essence and substance of the Law and that in the highest and most glorious way of administring till we come to Glory CHAP. XXII Of Prayer AS God is and is to be worshipped so one great part of the worship of God is Prayer thereby we acknowledge him to be and our want of supply from him and his ability to help us it is such a part of Gospel Worship which includes all gospel virtues in it unto which the promise is made Rom 10. 13. from the Gospel-promise Joel 2. 32. Whosoever shall call on the name of the Lord shall be saved in speaking distinctly to this matter I shall endeavour to shew 1. What Prayer is 2. By whom it is to be performed 3. That it is a duty of special concernment to be performed by those concerned in it 4. The manner how it is to be performed 5. The priviledges thereof and the incouragements thereunto and the hinderances and discouragements that sometimes Christians meet with all in this service and in these I shall be very brief yet as plain and as full as brevity will permit 1. What Prayer is 1. More generally What Prayer is Prayer includes Confession Contrition Petition Thanksgiving and may be and ordinarily is performed all in one and comes under that of Prayer Dan. 9. 3 to 20. where under Prayer is included much of confession and humble confession of spirit with earnest petition and Davids Psalms are called sometimes Psalms and sometimes Prayers because both was contained in them Psal 72. 20. and good it is for the Saints to be much exercised in all these parts of prayer that so much sutes our low conditions and needs and the greatness and majesty of him to whom we pray But I shall especially speak to the petitionary part of Prayer that being most properly and distinctly prayer as that doctrine and rule of prayer prescribed by our Lord doth manifest which consists especially in Petition and on this account prayer is the asking or begging something of God in the name of Jesus Christ that either our selves or others do want and stand in need of either for body or soul in things relating to this life or that which is to come Mat. 7. 7. to 11. Prayer is not appointed as a complementing work but that the soul might therein and thereby go to God in all holy and humble boldness to make known its wants and beg supplies and help in all cases of need it is to come with all holy boldness to the throne of Grace in the name of Jesus Christ in faith and expectation in that way to receive from the Father what we truly need But more particularly as to the matter of Prayer 1. It must be good and according to the will of God if we fail in this we fail in all for we have no promise of hearing further then we pray according to his will 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And this is one special work of the spirit in the hearts of Saints to help them to
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.
the sense thereof believing the full delivering in the end it is a gracious answer that will fill the soul with joy Rom. 7. 25. Thanks be unto God through Jesus Christ my Lord. The like may be said in many other cases Christians may seek good things of God and he may answer them in other things even cross to expectation yet best for them they may seek Riches and he may give them Poverty they may seek prosperity and he may give them adversity they may seek life and he may give them death and yet give them that which is good and best for them Or thirdly It may be thou hast not prayed in a right manner which is so necessary a requisite in Prayer as hath been before shewed as that without it we may not expect any answer from God that is to pray with the spirit understandingly believingly humbly c. but in thine own spirit if not in thine own name and then no wonder if thou hast no return of thy Prayers from God for he regardeth the manner as well as the matter of the prayers of his people he will be sought in the due manner or else he will reprove and cross his people in the service 1 Chron. 15. 13. The Lord our God made a breach for that we sought him not after the due order God hath respect to manner and order in all his worship and when his people miss thereâ—n he will meet with them in way of reproof Or 4ly it may be thou hast had wrong ends in thy Prayers and that hath hindered thy success there are two great ends to be sought in our Prayers that is the Glory of God and the good of our selves and others and if thou miss in the end of seeking thou missest of all it may be thou hast prayed for Conquest over thy Lusts for the increase of the gifts and Graces of Christ that thou mayest be accounted some body in Profession gifts of Ministery that thou maiest be Esteemed and have a Name c. if God give them it will be to thy wrong this is minded Jam. 4. 3. Ye aâ—k and receive not because ye ask amiss to bestow it upon your lusts God sees that your desires granted would â—uine you you pray for deliverance from Affliction not that you may glorifie God but that you may live at ease and see no sorrow you pray for worldly injoyments when perhaps you have enough before and more then you do well use for the Glory of God to bestow it upon your lusts like Israel of old Psal 78. 18. who ever thus misses in their ends in praying must expect to miss of obtaining or else if they have their desire it will be to their spiritual loss and dammage he granteâ— his peoples desiâ—es when they asked meat for theâ—r luâ—ts but he sent leanness into their souls I am afraid that there are many rich Christians that are grown fat and rich in the World but are grown lean in their Souls and others like the Church of Corinth grow rich in gifts but poor in Grace that he could not write to them as to spiritual but as to carnal even as to Babes in Christ and notwithstanding all their gifts had need to be instructed in that excellent vertue and way of love O all ye Churches and Ministers remember this Gifts without grace to a right use thereof is but like to a Jewel of Gold in a Swines Snout Fifth and Finally or else sin may be the cause why God doth not hear and answer your Prayers Men Pray and Sin and Sin and Pray and wonder why God doth not hear them but if men allow themselves in sin God will not hear them I intend not the common infirmities of nature watched over and warred against by the Saints that shall not hinder their Prayers Jam. 5. 17. but sins lived in and owned unrepented of surely God will not here such Psal 66. 18. If I regard iniquity in mine heart God will not hear me it is the iniquity of the heart and hands that makes a separation between God and the Soul Psal 49. 5. Why should I be afraid of evil when the iniquity of my heels do compass me about It is not the iniquity of our heels that should make us afraid but the iniquities of our hands the iniquities of ouâ— heels are such as we shun and run from such as we hate and war against but the iniquities of our hearts and hands are such as we love follow after catch it and hold it fast plead for it that is the iniquity that will stop your Prayers and the influence of Gods Grace to your Souls Isa 58. 3. They complained they had fasted and prayed and sought God but he did not hear nor take notice of them the cause see ch 59. 1 2. Behold the Lords hand is not shortned that it cannot save nor his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear O its sin and iniquity that puts a stop to our Prayers and causeth God to hide his face that he will not hear and this the Church was sensible of and O that we were more sensible then we are Mich. 7. 9. I will bear the indignation of the Lord because I have sinned against him c. If souls once come to be sensible of sin that it is the cause of affliction and of Gods indignation against his own people and hinders the prevalency of their Prayers they would certainly search out the sins which are the cause and humble themselves and turn from their iniquities and patiently to wait and bear till he turn to them in mercy Quest. What Sins are they that ordinarily Quest causeth God to pass over the prayers of his people and to refuse to hear but rather to afflict them Answ 1. All sins of the heart and hands Answ have the same effect but I shall mention some more remarkable sins for which the people of God hath been afflicted and against which he hath manifested his displeasure 1. That sin of Covetousness and worldly mindedness the common bait by which the Devil deceiveth souls that steals away the hearts of Christians if Grace prevent not to their spiritual and effectual ruine or at best to their great loss on the spiritual account and oft times on the outward account likewise stopping and hindering their prayers and drawing down Judgment both upon themselves and others Isa 57. 17. For the iniquity of his covetousness was I wrath and smote him I hid my face and was wrath and he went on frowardly in the way of his own heart c. O that we had not cause to say that this iniquity prevails at this day and though God smites and smites at this iniquity as is evident by the manner of his smiting yet whether he hath not cause to say he went on frowardly in the way of his own
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
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
coming out of the Land of Egypt will I shew unto him marvellous things from their coming out of Egypt till setled in the Land of Canaan was about 45. years David and Solomon likewise made one full Type both of the deliverer and of the deliverance it was from Davids enterance to the Kingdom in the Conquering work and Solomons building of the Temple and setling of his peaceable Reign about 45 years let this be compared for confirmation with Dan. 12. 11. 12. where is 45 dayes mentioned probably years differing in the times there mentioned the first time there mentioned is probably may be the time of Christs coming to the Redemption of Israel but the second to which the blessing is promised to them that wait for it the perfecting of the work and setling of the Kingdom in Peace And thus much shall suffice in this matter I would have none offended at what I have said could I help it and to prevent offence it may be I say that as to the Kingdom of Christ on Earth with his Saints and the coming in of the Jews to this glory as first and chief and the believers of the Gentiles as children added to them being interested in the same promises Isa 49. 18. to the end Eph. 3. 6. I do verily believe the truth thereof and therefore have I spoken But as to other things and circumstances about it I have only given probable conjectures as I apprehend from Scripture grounds not entering into Gods unrevealed secrets but his revealed will but whether I do rightly understand it in all things I dare not affirm but rather propound it as probable apprehensions that may have something of truth in them and it may be more then the Reader may imagine especially at first sight however be sober and moderate in judging the Scripture saith they shall run too and fro and knowledge shall be increased I shall conclude the whole matter with two words of Application as to the whole 1. Of Exhortation to be preparing for this great day of the Lord that he may be found of him in peace and without blame at that day 1 Thes 3. 12 13. and 5. 23. 1 John 2. 28. 2 Pet. 3. 14. Wherefore Beloved seeing ye look for such things be diligent that ye may be found of him in peace without spot and blameless be steadfast in the faith and constant in the obedience of the Gospel always abounding in the work of the Lord for as much as you know that your labour shall not be in vain in the Lord 1 Cor. 15. 58. the good works of Saints will be of great use and advantage to them at that day whether they are works of Piety or works of Charity such as do immediately relate to God his Worship and Service or such as relate to men to body or soul and such as ought to be performed in the whole course of the conversation they may be all counted works of piety for they are such as God requireth and they ought to be done all in obedience to the Lord And in the name of our Lord Jesus Christ and to the Glory of God the Father through him and the good of our neighbour and God will reward the faithful and sincere works of his people at that day Matt. 25. 34 35. 1 Tim. 6. 17 18 19. its that without which our Faith is dead and none of the Faith of the Gospel so that good works are honourable unto God John 15. 8. Herein is my Father honoured that he bare much fruit 2 Thes 1. 11 12. And its profitable to men Tit. 3. 8. This is a faithful saying and these things I will that ye affirm constantly that they which have believed in God be careful to maintain good works these things are good and profitable unto men First they are profitable to those to whom they are done good to their bodies to their souls to supply their needs to convince them of the truth of love and to ingage them to the Lord good to inlarge their hearts in thankfulness to the Lord for his goodness to them in and by his servants 2 Corin. 8. 13. Good and profitable to the owners thereof who are faithfully exercised therein 1. It s a good evidence to themselves that the good work of Faith is indeed wrought in them 1 John 3. 14. 19. 24. and 5. 2 3. Good because it shall add to their account in the day of account not as the Meritorious cause but it s the design of God to crown the works of his people at that day and sutable to their works shall their reward be no works no reward little works little reward abounding works shall have an abounding reward see the truth of this Matt. 25. 20 21 34 35 36. 1 Tim. 6. 17 18 19. Rev. 22. 14. I say let Christians be preparing for this blessed day by their constancy in the Faith and Obedience of the Gospel and patient and joyful suffering for the Name and Sâ—ke of Christ when called to it 2. Be much in the expectation and looking for this blessed Hope O look for and love his appearing which you can never rightly do if unprepared for it therefore be ye always ready that so ye may desire it it is to them that look for him that he will appear a second time without sin to Salvation Heb. 9. 28. therefore so live before him and to him that when ever you think of the promise of his coming you may be able to say as John Rev. 22. 20. Amen Even so come Lord Jesus and then when he is come you shall be able to say as Isaiah 25. 9. Loe this is our God we have waited for him and he will save us this is the Lord we have waited for him we will rejoyce and be glad in his Salvation Then will be say Well done goâ—d and faithful Servant thou hast been faithful in a little I will make thee ruler over much enter thou into the joy of the Lord And come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the World Thus if Saints were Consious and Faithful in their sincere humble and universal walk with God hear according to the Word of his Grace they might be able to meditate terrour in beholding the Land that seems to be afar off Isa 33. 17 18. They should be able to look Afflictions Persecutions Death and Judgment in the face without fear when others shall be at their wits end and shall wish for the Rocks and Mountains to fall on them and to cover them from the wrath of the Lamb When they shall go into the Holes of the Rocks and into the Caves of the Earth into the Clefts of the Rocks and into the tops of the ragged Rocks for fear of the Lord and for the Glory of his Majesty when he ariseth to shake terribly the Earth Then shall the Redeemed of the Lord return and come to Sion with Songs and everlasting joy shall be upon their heads and sorrow and sighting shall flee away Wherefore my Beloved Brethren comfort your selves and one another with these words Amen FINIS ERRATA PAge 11. line 4. for 81. 3. read 8. 33 34. p. 13. l. last f. here r. hence p. 19. l. 2. f. unbelief r. damnation p. 22. l. 24 25 f. there r. three and for three r. there p. 48. l. 4. f. vine r. Divine p. 65. l. 5. f. manifestations r. ministrations p. 77. l. 20. f. should r. should not p. 106. l. 3. f. effectually r. eternally p. 123. l. 5. f. 2 Cor. 15. 17. r. 2 Cor. 5. 17. p. 125. l. 5. loave out as implied in it p. 127. l. 30. f. Isa 55. r. Isa 65. p. 131. l. 27. f. and new state r. read seeing the state p. 136. l. 22 f. Sam. r. Jam. p. 137. l. 7. f. satisfying r. justifying p. 145. l. 28. f. nigh r. high p. 150. l. 28. f. prophaneries r. prophanes and l. 22. f. unrighteous r. righteous p. 154. l. 27. f. firmly r. Timothy p. 159. l. 30. f. of purging r. and. p. 161. l. 22. f. r. and our selves p. 164. l. 6. r. without works p. 169. l. 24. f. with r. which p. 176. l. 7. r. without works l. 8. r. with works p. 210. l. 21. f. act 5. 3. r. 32. f. 1 Pet. 12. r. 1 Pet. 1. 12. p. 211. l. 30. f. Ps 89. 34. r. 3. 4. p. 214. l. 28. r. not to Prophets but to c. p. 221. l. 1. f. shew r. assurance l. 8. f. there r. theirs p. 223. l. 32. f. could r. would p. 259. l. 32. leave out not p. 268. l. 16. r. run too far p. 300. l. 5. f. have r. hate evil p. 303. l. 16. f. yet r. else p. 332 l. 5. f. Soul r. Son p. 334. l. 16. f. shamed r. shuned p. 342. from Act. 3 22. to Act. 3 22. leave out that sentence p. 346. l. 6. f. him r. them p. 381. l. 30. f. held r. yield p. 390. l. 1. f. foundation r. new found notion l3 r. it tending f. in p. 395. l. 2 f. inclosed r. in Closet p. 403. l. 9. f. effectual r. eternal p. 445. l. 11. f. would r. could Let the Reader note that very often 1 Tit. and 2 Tit. is often mistook for 1 Tim. and 2 Tim. and often you for thou and sometimes we for ye all which I have not mentioned in the Errata's
be sound in the Faith and in the Principles of Religion is of deep concernment to all Christians and indeed a good and Christian walk in the way of sincere and universal holiness and obedience is that which greatly concerneth and becometh Christians in order to their eternal Welfare As a help to both have I presented this small brief Treatise to thy consideration in which I have to the utmost of my ability and light not only studied Truth that might be profiting to the Reader but brevity likewise that much might be found in a little Volume in which if persons exercise their own understandings in the use thereof they may probably reap some benefit thereby And Reader what thee dost find differing from thine own understanding be not hasty in judging or sensuring but read and ponder and search the Scripture to see whether it be so or no without which the most do wrong to the Truth and to thine own soul But I shall say no more but commit it to the Readers in the blessing of God praying for their profiting thereby and if your souls do reap any spiritual benefit or advantage in the use hereof let God have the Glory and the Author as Instrument hath his end answered And so fare the well in the Lord Grace Mercy Peace and Truth be with all that love the Lord Jesus in sincerity Amen An Account of the Particular Matters Treated of in the ensuing Discourse CHapter I. Concerning God 1. That he is 2. What he is 3. How he doth subsist 4. Where he is Page 1. Chap. II. Of the Holy Scripture that it is the Divine Word and will of God proved by many Divine Arguments P. 48. Chap. III. Of the Creation of the world and all things therein P. 70. Chap. IV. Of the Creation of Man P. 73. Chap. V. Of the Angels and of their Creation P. 85. Chap. VI. Of the Devil and wicked Angels P. 99. Chap. VII Of the Fall of Man from his Created Innocency P. 107. Chap. VIII Of the way and means ordained of God for the recovery of Man out of his faln Estate P. 113. Chap. IX Of the design of God in general in his New Covenant Restauration which was to make all things New P. 123. Chap. X. Of the order and method of God in preparing a people for his glorious Estate pag. 133. and followeth in rest of the chapters Chap. XI Of Faith 1. what it is 2. how its wrought 3. its grounds and objects 4. its excellency p. 139 Chap. XII Of Repentance P. 149 Chap. XIII Treateth of Justification P. 163. Chap. XIV Is a more distinct discourse of Justification by Faith which answers to several questions and objections about the Matter P. 180. Chap. XV. Of Gospel assurance and whether it may be attained in this life P. 209. Chap. XVI A further Discovery of the New-Covenant and Life of Faith P. 248. Chap. XVII Of Sanctification and good works P. 253. Chap. XVIII Of the true and saving knowledge of God P. 270. Chap. XIX Of the Divine Vertue and grace of Love P. 293. Chap. XX. Of the Gospel fear of God P. 324. Chap. XXI Of the Law of God and what we are to understand thereby P. 341. Chap. XXII Of Prayer P. 364. Chap. XXIII Of Perfection and whether it may be attained in this life P. 406. Chap. XXIV Of Sincerity p. 421. Chap. XXV Of Election p. 441. Chap. XXVI Of Reprobation p. 451. Chap. XXVII Of the Church of Christ in the New-covenant p. 457. Chap. XXVIII Of the Ordinances Officers and Administrations in the Church of Christ p. 464. Chap. XXIX That the Estate of the Church in this world is an Afflicted Estate p. 499. Chap. XXX Of Death and the State after Death of the Resurrection and Judgment p. 531. Chap. XXXI Of the Coming Kingdom and Reign of Christ on Earth p. 548. CHAP. I. CONCERNING GOD. 1. That He is 2. What He is 3. How He doth subsist 4. Where he is 1. THat God is or that there 1 That God is or that there is a God is a God i. e. an infinite self-Being that hath given Being to all things c. is necessary to be believed of all and is the first step of Faith in order to Salvation Heb. 11. 6. He that cometh to God must believe that He is and that He is a Rewarder of them that diligently seek him Now though it be a common received Principle that God is yet in as much as it 's evident according to the Scripture That the Fool hath said in his heart that there is no God Psal 14. 1. And that the transgression of the Wicked saith within my heart that there is no fear of God before his eyes Psal 36. 1. And oft-times gracious Souls through their own weakness and Satans wiles meet with temptations on this account I shall therefore speak something to this so necessary a truth the grounds I shall present for evidencing this so great and sacred a principle of truth are as followeth 1. The Word of God the Scriptures of Truth Proof 1. The Scripture The word of God in the substance of them is to hold forth this one God or Invisible Creating Upholding and Preserving Power Gen. 1. 1. In the Beginning God Created the Heaven and the Earth v. 6. God said let there be a Firmament c. and so throughout the Chapter and indeed throughout the Bible I shall mention but a few instances in the name of the whole Gen. 6. 5. God saw the Wickedness of man c. v. 6. Iâ— Râ—pented the Lord that he had made man c. v. 11. The Earth was corrupt before God see ver 12. 13. Exod. 20. 1 2. And God spake all these words saying I am the Lord thy God c. Psal 29. 1 2. Give unto the Lord O ye mighty give unto the Lord Glory and Strength give unto the Lord the Glory of his Name Psal 82. 1. God standeth in the Congregation of the Mighty c. Joh. 1. 1. In the Beginning was the Word and the Word was with God and the Word was God c Let this serve among the multitude of Scripture-Testimonies to prove that God is A second Testimony is the Works of 2. The works of God God which do abundantly declare and Preach forth the Divine Being and Omnipotent Power and Wisdom of this Divine though Invisible Creator of all things for Reason will tell us that none of these things could give Being to or Create themselves Man who is the most Intelligible and Rational Creature here below was so far from creating himself that let all the Wisdom of all the men in the World be conjunct in unity they are not able to Create or give Being to the basest of Creatures no not a Fly or Worm It s true the Image or likeness Man madâ— not himself of Creatures they can make of matter that was made before by the Creator but nothing can they Create
nor put life into their Image which they have formed it is the work of a God and not of man to Create and give life If it be Objected as by some it is that all Things come not by Natureâ— things came by Nature I Answer that although there is a natural and secondary cause of things ordinarily producing such effects almost in all cases yet there is the God of Nature which is the cause of all secondary causes gave the fiâ—st Being thereunto he was the immediate cause of the Creation and the only foundation cause of the continuation and promulgation of the World by Divine Ordina 〈…〉 and Divine Power for Nature of it self distinct or separated from Divine Ordinance and Power is nothing but must fall into nihilation and the first nothing if not supported by the God of Nature so that as at first God made all things by his Word immediatly so by his Divine Ordinance and Word of Power he continueth all things in that way of natural meanes by himself appointed as Procreation Food Cloathing c. So the Earth to bring forth Food both for Man and Beast the Sun Moon and Stars with their influences c. As God was the former of all the contrary is Atheistical and Brutish to imagine they did not could not make themselves nor influence themselves with power to effect any thing as of themselves no more than Create themselves but what is effected in this way must be by Divine Ordinance and Power according to the Scripture Gen. 1. 14. to 18. v. 28. Job 38 39. chap. So that indeed the works of God do wonderfully declare that God is and not only that he is but that he is an infinite Omnipotent one See what the Scripture speaks to this purpose Psal 19 1. The Heavens declare the glory of God and the Firmament sheweth his handy-work v. 3. There is no speech nor language where their voyce is not heard Rom. 1. 19 20. That which may be known of God is manifest in them i. e. in the Gentiles for God hath shewed it to them for the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and God-head so that they are without excuse i. e. The works of Creation that are visible do convincingly and undenyably shew to men the invisible God in his Being Power and Wisdom and on this account all men will be left without excuse in the great day of account Rom. 2. 12. For as many as have sinned without Law shall perish without Law that is as many as have sinned without the written Word of God Law or Gospel having the Law of the Creation shall be Judged and perish by that for that shall leave them without excuse So that the very Works of God in Creatioâ— are sufficient in themselves to convince the World of his Divine Power and God-head and will sink the hearts of all Atheists in the day of Judgment 3. The Faith of the people of God 3. The people of God have still owned and believed that God iâ— throughout all ages i. e. those that from principles of Reason have been most likely to be his people the most humble holy self-denying people have through-out all ages and still do own believe trust in and acknowledg this invisible glorious God this both Scripture History and Experience do testifie Gen. 4. 3 4. 5. 24. 6. 9. 12. 1 4. 24. 3. in things of this kind I might abound but it is enough all the holy ones of God throughout all ages both of Old and New Testament and to this day have fixed here to own the Lord to be their God to believe trust in and worship him according to his Name and Nature and this both History and Experience declare that all professing honesty and Conscience have and do cleave to this one invisible Being as their chiefest good from whence they have their Being and by whom they are sustained and to whom they acknowledg as due their all and who is all in all to them a wonderful convincing argument to support any man of Conscience under temptation in this matter to consider that all professing Conscience Holiness have believed in and owned this God and may serve to help and deliver Souls from their Atheistical teÌ„ptations 4. All the World by the works of Creation 4â— All Nations bâ—lieve that there is a God and the natural capacity as rational are convinced and do acknowledg that there is a God although its true that they are greatly corrupted and blinded in their understanding and knowing of the true God because as the Apostle hath it Rom. 1. 21. That when they knew God they glorified him not as God i. e. being convinced by the works of Creation that there was a Divine invisible Power and Being that made both it and them they glorified not him but made Images like to corruptible man c. Yet so it is and remains in the dark minds of men by Nature and cannot be razed out that there is a God though they form Gods to themselves according to their vain imaginations and the truth is that Atheists must be found if any where amongst debauched apostatised or pretended Christians though I deny not but that gracious souls may sometimes meet with this temptation though to their great grief which Heathens do abandon who although they retain not the knowledg of the true God yet a Deity they own Jona 1. â— In their fear they cryed every one to his God and Nineveh acknowledged the true God Jona 3 8. So Nebuchadnezer Dan. 3. 28. and Darius chap. 6. 25 26 27. So that God is is a truth universally acknowledged and that in him we live move and have our Being acknowledged by certain of the Heathen Poets Act. 17. 28. And as its necessary for every one to be There is but one God established in this truth that there is a God so likewise that there is but one God and not a plurality of Gods as the blind Idolatrous Heathen imagine although in this one God there is a plurality of Titles and varieties of discoveries properties and operations yet I dare not say of persons or distinct subsistings as I may speak more unto in its place yet to us there is no other God but one Deut. 6. 4. Hear O Israel the Lord our God is one Lord. Eph. 4. 5 6. To us there is one Lord one Faith one Baptism one God and Father of all c and only one that is one and no more Isa 43. 10 11. Before me there was no God formed neither shall there be after me I even I am the Lord and besides me there is no Saviour chap. 45. 5. I am the Lord and there is none else there is no God besides me chap. 44 8. Is there a God besides me yea there is no God I know not any So that
of the Saints by the Holy Spirit suitable to the Word of Grace the Work in them answering the Word without them as the New Covenant and Law of God written in their Hearts which hath wrought in them Faith Love and the Life of the VVord which are to them sealing Testimonies of the Truth and Divinity of the Word And hence it is that they set their seal to the truth thereof in believing loving and obeying thereof and cleaving to God therein and suffering any Difficulties inflicted by men for the truth thereof adventure their Souls and Eternity upon the truth of God therein and the loss of all in the VVorld rather than lose their share in the Word of Life A high Confirmation of the Divinity thereof VII Finally As the Resultance from the VII Danâ—er of deâ—ying the Scripture â—â— be of God whole To deny the Truth and Divinity of the Scripture is to deny God Himself and Jesus Christ and all Religion to pass a black Sentence on all the VVriters thereof as Lyars and Deceivers and on all the Saints throughout all Generations who have believed obeyed and suffered for adhering to the Truth therein and on all the Effectual Workings of the Holy Spirit in the Hearts of Believers conforming them thereunto so that it 's impossible for any man that hath lived under the Instruction thereof to deny it and not to be an Atheist if not to be guilty of the unpardonable sin for the whole matter the Scripture treats on in the substance thereof is as I said before God and Christ and Holiness the Reducing of Man back again to God through Christ from whom he was gone astray And therefore what can those expect who deny this Holy Divine Word of Truth but all the Judgments and Plagues that are written therein I shall now come to Answer some Objections in relation thereunto Object Though the Scripture was given of Object 1 God and Divine Truth the Word and Will of God to the People of these times in which they were given yet it 's a great Question whether it be so to us and whether we have ought to do with it unless the same Spirit work immediately the same Truth in us we are to hearken to what God speaks in us and not without us c. Answ To this I answer That Truth is Truth still and the Word and Will of God is the same still although its true that God hath made known his Will at various times and various ways under several manifestations yet when one Ministration ended it was by the coming in of another as the substance of the former and openly declared from Heaven by the Son of God with great Power and great Witness and the Word and Ministration of the Son of God is the same till his second coming Maâ— 28. 20. unto which all are bound to take heed unto under peril of Judgment Heb. 2. 23. Act. 3. 22 23. Joh. 12. â—8 and it is the Word and Will of the Lord still whether men believe it and obey it or not whether you have the Spirit to work you to it or not and if you are not taught by the Word and wrought to God in the Word to believe the Gospel it 's an evident sign that you have not the Spirit of Christ but of Errour and Delusion which will fail you in the day of need Obj. Though they were given of God Obj. 2 and Divine Truth yet they may be corrupted by men having been in the hands of men that knew not God but sought it themselves they might corrupt it and so it might either be mixed or lose much of its Purity and Divinity Ans It 's true that it hath passed through the hands of those who wanted not wickedness enough to do it but we have undoubted grounds to believe that the Lord preserved it and kept them from corrupting of it for if they or any other had corrupted it it must have been to serve their own ends but the Scripture that was by them preserved and by them owned to be the Word of God the Scripture of Truth is so far from serving their interest that it leaves them neither Root nor Branch no Word have they from hence to warrant them in any of their ways as a Church of Christ their Dependency lay rather in the Authority of their Church keeping people in Ignorance false Translations coercive Power and the like rather than in corrupting the Scriptures in the original Languages a Divine Hand it was that it should be preserved holy and pure as it is as hath been proved Obj. The Scripture is not all the Word Obj. 3 and Will of God to Men given by Divine Inspiration for there is in it the Words of the Devil and of wicked men the Failings and Miscarriages of the Saints c. Answ When I say it 's the Word or Words of God I intend thereby that the Body and substance thereof is the Divine Mind and Will of God made known to men by the Inspiration of the Holy Spirit by such ways as he pleased and by such persons as he pleased 2. As to the Discoveries of the Words or Works of Satan or wicked men and the Sins and Failings of the Godly I easily grant that it is not the Word of God in the first sence given by Inspiration Yet 2ly As written and recorded by holy men inspired by the Lord those things with many other Historical Relations recorded are true by Divine Testimony that such things were and so are of divine and undoubted Credence whereas all other Histories that are meerly humane can have but a humane and doubtful belief 3. It was written by the Will of God for the use and advantage of his Church and people Rom. 15. 4. Whatsoever was written afore time was written for our Learning c. 1 Cor. 10. 11 12. 1. Let us hence be informed of the greatness Vse 1 of the sin and danger not to believe the Scripture he that believeth not must be damned 2. Of Exhortation 1. to believe the Vse 2 Scripture to be the Word and Will of God to be of Divine Authority and to prize the Word more and to be thankful to God that hath given it to us and given to any the saving understanding thereof and wrought them into a conformity thereunto 2. To live the life of the Scripture the life of Faith and the life of Love the life of Obedience and the life of Holiness it is a holy Word and Holiness becomes all those who profeâ—s to own it what ever Scripture Faith or profession we pretend unto if we live not the life of the Scripture it will Judg us at the last day Joh. 12. 48. 3. To be improving and applying of the Consolations of the Scripture and that it may be so acquaint your selves more therewith Rom. 15. â— 3. Of Consolation to all those who Vse 3 truly believe and obey the Wordâ— as it is the Word the Will
3. That Novices in Faith or Ministry are in greatest danger to be insnared with the Devils sin of Pride And 4. That such is the evil of the sin of Pride that it exposes those that are insnared therewith and captivated thereby to the Devils Condemnation that is eternal without hope or help O therefore take heed and beware of Pride The second Scripture-Ground is the temptation he made use of and prevailed upon our first Parents withal which was Pride and Disobedience he knoweth ye shall be as Gods c. It seems he knew by experience what aspiring Pride would do and so prevails to throw down Man as he thought into his own condemnation The second sin of Satan was Lying as described by our Lord Joh. 8. 44. He abode not in the Truth but turned from the Truth to his own Lies for when he speaketh a Ly he speaketh of his own i. e. his own Nature and his own Sin for he is a Lyar and the Father thereof And thirdly to Pride and Lying Disobedience must be added I may say truly that Pride and Lying is Disobedience it self and that all known Disobedience carries Pride and Lying in it Pride is the cause why Men will not obey when they know what they promise themselves in Disobedience proves a Ly. I am not of the mind as some are either 1. That in their first Creation they were set to minister for Mans Good and their thinking that too mean was the cause of their Fall and that 1. Because as I have before minded that very probably their Creation and Fall too was before Man was made 2. Because that Man in his created estate of Innocency had no need of Angels to minister to him 3. The World then was not put in subjection under Angels till after the Fall but Man was the sole Lord thereof under his Maker nor shall it be in subiection to them after Restauration Heb. 2. 5. 4. Nor was it likely that they should be assisting him on the spiritual account to keep him from sin for then he had not been left to his free will in his created estate to stand or fall Nor 2. do I think their Sin was against the holy Spirit as some suppose according to the Sense thereof in Scripture as it is the unpardonable Sin i. e. in their Fall because they were created upright and holy Creatures as Man was and was no more capable to sin that Sin than Man was though all Sin ever was and is against the holy Spirit though not in the Sense as the unpardonable Sin is they having nothing to provoke them to sin on the one hand so nothing to prompt them to constancy in Humility and Obedience on the other hand but their good created estate and the Goodness of their Creator but after their first Sin Fall they doubtless became the sink of Sin and nursery of all Abomination 4. Unto what they fell as into sin so 4 Vnto what thâ—y fell into remediless and perpetual misery never to be restored but are reserved in everlasting chains of darkness unto the Judgment of the great day Jude v. 6. Quest Whence is it that Angels should Quest sin and fall without all hope of recovery and that God should afford a means for Mans recovery after his sin and fall especially Angels by Creation being the more noble Creatures Answ Next to the wonderful Will and Answ Counsel of God according to which he worketh all things Eph. 1. 11. probably it was 1. Because the Angels in their Creation were more noble and strong Creatures than Man who was made of the Dust and God took it as a more unpardonable Offence in them than of weak Man who was made of the Dust for to whom soever much is given of them is much required 2. Angels though of a higher degree by Creation yet fell of their own voluntary will without any one to tempt them but Man was tempted to it by the evil one and so was snared by temptation 3. The evil and fallen Angels proceed and persist in their Pride and Enmity against God and his New Creation to destroy it immediately which might tend to provoke God to set an everlasting Seal of Darkness and Judgment upon them and to exercise Pity and Compassion towards poor miserable fallen Man to open a way of recovery on the terms therein proposed Qâ—â—st Whence is it that the Devil Quest should be so irreconcileably and unchangeably set in enmity against mankind as to make it his whole and unwearied work to be seeking their destruction and especially the Saints Answ 1. Probably because when the Angels fell God made Man of a lower station than they to be in some sense in their steâ—d that so he might delight himself in a lower Creation Prov. 8. 31. 2. Because God would not by any means lose his poor Creature Man but brought to light a high and glorious way of Restauration for Man out of his fallen estate and left the Angels under Darkness unto Judgment which fills them with all enmity both against God and Man and his great design is to hinder this gracious and glorious Work of the Salvation of Men though his own Damnation be the greater in the end â— The evil Offices Works of the Devil towards Man 5. What are the evil Offices and Works of the Devil and his Angels against Mankind in general and they are twofold 1. Such as respect the Bodies and outward man and estate if permitted by God as is clear in the case of Jâ—o Châ—p 1 and 2. to smiâ—e and afflict him in his Children and Substanâ—â— and in his Body too with dreadful Sores and Pains 2. Entring â—n and possessing the Bodies of Men and using them in a dreadful manner Mat. 8. 16. Mar. 9. 17 18 25 26. 3. By stirring up wicked men to persecute the people of God for their believing and obeying the Truth Rev. 2. 10. 1 Peâ— 5. 8 9. 2. Such as relate to the Soul 1. In stirring up and troubling some with Melancholiness to their great wrong as in the case of Saul 1 Sam. 16. 14. 16. 23. 2. To be a Lying Spirit in the mouths of False Prophets and Ministers to seduce and deceive Souls to their destruction 1 King 22. 21 22 23. 2 Cor. 11. 13 14 15. 3. In blinding the Minds of Unbelievers where the Gospel is published to their destruction 2 Cor. 4. 4. 4. In prevailing over wicked men to some gross and horrible iniquity and after to follow them with the guilt till they destroy themselves as in the case of Judas 5. To reign and rule in the Hearts of wicked men the Children of Disobedience as their Lord and King so making them willingly subject to him Eph. 2. 2. 2 Tim. 2. 26. Col. 1. 13. 6. To use all endeavours to intice and insnare the Lords People with Sin if possible to ruine them effectually 2. Cor. 11. 3. Eph. 6. 11. 1 Pet. 5. 8. 7. To
all which it appears and likewise from Experience that true Repentance is always accompanied with godly Sorrow and that not only in the Souls first Return from sin to God but the Saints in all their Relapses and Returns it 's accompanied with godly Sorrow 3. Concomitant and Companion of true 3. Holy Resolution Repentance is Holy Resolution in the strength of Grace 1. To Sin no more to be Drunk to be 1. To sin no more Prophane and Graceless no more Hos 14 8. Ephraim shall say what have I to do any more with Idols Isa 30. 22. Thou shalt cast them away as a Menstruous Cloth thou shalt say unto it get you hence O! sin in the eyes of true Repenting Souls is a Monstrous thing and they resolve against it they say to it get you hence get you hence Pride and get you hence Covetuousness c. Job 40. 5. Once have I Spoken but I will not Answer yea twice but I will procced no further 2. Holy Resolution for time to come in 2. To cleave to and serve the Lord. the strength of the Grace that is in Christ Jesus to keep close with God and to be a Faithful Follower of him in 〈◊〉 his Ways and to be obedient to him in all â—â—s Will according to the Exhortation to New Converts Acts 11. 23. They exhorted them all that with purpose of Heart they would cleave to the Lord. This was the Holy Resolution of Joshua Ch. 24. 15. But as for me and my House we will serve the Lord. And the Prophet Psal 119. 115. Depart from me ye Evil Doers for I will keep the Commandments of my God This Holy Resolution brought into Practice God owns abundantly Isa 26. 7 8. 1 Cor. 15. 58. 4. Companion of Repentance is Watchfulness 4. Companion of Repentance is Watchfulness and Care for Future to come against sin and to the performance of Duty without which the highest Resolutions prove Abortive and comes to nothing without this Watchfulness against sin and the occasions thereof persons are easily ensnared therewith to be Watchful of Satan and all his Wilds and Devices who Watches to catch Souls with his Baits to be Watchful of Men and all the Occasions they meet with in the World to draw them to Evil to be Watchful of themselves and their own Deceitful Hearts that they be not enticed and ensnared O the Carefulness of the gracious Soul in this matter and the Pains he taketh with his own Heart to keep it in subjection to the Lord that it miscarry not in any matter either of Omission or of Commâ—ssion by any Temptations but where the Repentance is not right but feigned there is no Care or Watchfulness or very little and slender Care or Fear of sin very little Care and Conscience to keep close with God in Duty Very little Watchfulness unto Prayer to times of Prayer and to keep the Heart to God in Prayer but the wise Mans Eyes are in his Head and his Heart is instructed in Wisdom he knoweth that to depart from Evil that is Vnderstanding Job 22. 28. And therefore according to the frequent Exhortations in the Scriptures is Watchfull and Circumspect very careful of Occasions and Temptations Avoiding all Appearance of Evil and Companions that may ensnare therewith see 1 Cor. 16. 13. Eph. 5. 7 11 12 15 16 17. 1 Thes 5 22 6. Repentance is a continued Work in all 6. Repentance is a continual work the Parts thereof or with all it's Concomitants it 's never over or ended while in this World in this Imperfect and Sinning state 1. It 's necessary in the first Work of Closing with God and the first visible Work is a turning to the Lord a change of Estate a change in Spirit in Principles in Conversation without which there is no Salvation as hath been before shewed 2 Cor. 5 17. If any man be in Christ he is an New Creature Old things are past away behold all things are become New 2. It 's the daily Work of Christians in as 2. It is the constant Work of Christians much as the sinful Nature continues by reason of which there are many Vanities and Evils that occasions Need of daily Repentings and through Temptations sometimes especially with some grosse Miscarriages which must be repented of The Truth hereof the former Examples of Saints in Scripture doth witness as Job David Peter c. with many others Repenting Mourning and Abhorring themselves as likewise the present Experience of some in this matter so that its the daily Work of Christians to be daily renewing their Repentance and to be turning more and more to the Lord and this Work must go on till we come to Perfection The Life of Saints is a Life of Watching Warring Repenting Mourning Praying Believing and Obeying till they come to Glory every New sin must be repented of and the Body of Death must be Mourned under and the Pardon of Purging of not only known but unknown sins must be prayed for Psal 19. 12. Who can understand his Errours cleans thou me from secret Faults A Loose Vain Carnal Careless Sluggish Negligent frame of Spirit and Conversation do wonderfully unbecome true Christians and do rather demonstrate such Persons in whom it is to have a Name to be Alive and yet are Dead Dead while they are Alive They are the Humble Holy Repenting Believing Obeying Souls that are in the way of Life Mat. 5. 3. to 8. Psal 50. 23. Phil 3 20 21. Therefore 1. Wonderfully is the World 1. Vse cheated with the Name of Christians and Church without Repentance who talk of Christianity Church Worship Ordinances Remission of Sins Glory and all without Repentance which is impossible a horrible Thing is committed in the World upon this account not only to pretend to Christianity without Repentance but hates abhors and persecute those that do repent and come to the Lord surely such are far from the Truth of Christianity 2. Greatly likewise are they mistaken 2. Vse who think that Repentance is no Evangelical Work but Legal or that it is but once to be performed it 's not only contrary to the Scripture and Experience of Saints but tends much to Carnalness and fleshly Liberty or it must be found in Persons who think themselves perfect and without sin and so need no Repentance An Argument of gross Ignorance not knowing themselves and from thence pride of Heart being puffed up with their own Deceivings 3. Therefore let gracious Souls be exhorted 3. Vses to be daily Repenting and Turning to the Lord there being daily Cause thereof and need to be Exercised therein as there is of Faith for Faith as to Interest cannot be kept alive but by Repentance therefore as they sin daily it behoves them to Repent daily and to be daily turning to the Lord. Object Repentance and Faith and every Object New Covenant Virtue is the Gift and Work of God and comes under the absolute Promise
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
himself and the badness of his own nature I find such a deadness in my nature such an indisposedness to that which is good c. that I fear all is naught and that it is not for such a one as I to think that I have any thing of good in me This I know is the case and complaint of many gracious souls whereas this is one of the most undoubted evidences of being possest with the Spirit of Christ and so in a state of Grace Rom. 8. 9 10. The Apostle having asserted this truth That if any man have not the Spirit of Christ he is none of his but how shall I know that I have the Spirit of Christ The Apostle answers this question If Christ be in you the body is dead because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see that there is nothing but death in your own nature because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see there is nothing but death in your bodies by reason of sin but the righteousness of Christ the Grace the Mercy the pardon of sin for the sake of Christ is the life of your Spirits this is a certain evidence of the Spirits work when it causeth souls to be sensible of their own death and the life that is in Christ Jesus and that not only in their first conversion and turning to the Lord but it keeps up and carrieth on that work in the hearts of Believers all the daies they live in this world Col. 3. 3. For ye are dead and your life is hid with Christ in God not only dead to sin but you do or should know that there is nothing but death in your nature as of your selves and your life is in Christ hid there so that sometimes Christians themselves that are interessed in it can scarce see it or believe it altogether hid from wicked men they are strangers to it and as for the glory thereof hid from all Saints till Christ who is our life do appear then shall they appear with him in Glory v. 4. that this is so sure a character of the Spirits working doth further appear Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing O but when Christians are taught this lesson they think they are undone and so indeed they are in themselves but it 's an high discovery of the Spirits working the flesh never did never will discover its own badness but the flesh will be alwaies priding it self and puffing it self up though altogether without cause but Blessed are the poor in spirit for theirs is the Kingdom of Heaven Matt. 5. 3. That is those who are sensible of their own poverty and want of all good in themselves that what of virtue is in them is of the Lord and from him and that their righteousness and life is of free Grace in our Lord Jesus Christ so that this it 's evident hath been a needless hindrance in the way of the Christians comfort and is rather a strong ground to confirm them in the truth of their partaking of Gospel Grace 4. Hindrance is mistake about the end of seeking 4. Hindrance is that mistaken notion amongst many Christians that is that we must seek God and his Glory only in all our seekings services and sufferings and not any thing for our selves O saith the gracious soul I cannot I dare not lie I find that I cannot but have respect to my self and mine own salvation if that were left out I should sink and fail in the work and that makes me fear that it is not right what-ever I do Doubtless this is a mistaken notion and contrary to the very drift and scope of the Gospel for the great design of God in the work of Redemption next his own Glory was the salvation of poor sinners and to suppose that God would have his people to leave out their own good and salvation in the Gospel work which he himself hath so much designed in the whole work of Gospel Redemption is contrary to all both divine and humane reason 1. The incouragement to believing obeying and suffering is this Justification Act. 13. 39. Salvation Mar. 16. 16. Act 16. 31. Rom. 2. 10. Augmentation of Glory 2 Cor. 4. 17 18. And certainly God would never have stated these as incouragements if he would not have his people to have respect thereto 2. This is that which hath been the encouragement of the Saints throughout all generations and that which they had in their eyes to which they had respect and which they sought after Matt. 19. 27. Peter's question with Christ's gracious answer We have left all and followed thâ—e and what shall we have Heb. 11. 13 14 15 16. describes the Patriarks to be seeking a Countrey and so to have respect to the recompence of reward and God's owning them therein wherefore even for seeking an heavenly Country according to the will of God he was not ashamed to be called their God for he hath prepared for them a City ver 24 25 26. Moses left Egypt and Pharaoh's house and refused to be called the Son of Pharaoh ' s Daughter and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward 1 Cor. 9. 24. to 27. Rom. 2. 7. Heb. 10. 34. 36. Rev. 22. 14. with multitudes of like Scriptures that might be mentioned in this matter In all which it appears that it is the will of God and hath been the design of the Saints in all ages to be seeking after their own spiritual and eternal welfare and indeed it 's one of the first exhortations of Christ to his First seek the Kingdom of Heaven and the Righteousness thereof c. and the reward is that which all true Believers must and do believe Heb. 11. 6. To clear this matter further I shall mind 4 Things to clear this matter four things 1. That we are to seek God and his Glory first and chiefly because he is the chiefest good and in seeking him and finding him we find all yet not to leave out our selves and our own good in seeking him it is for his worth that we seek him that we may be able in truth to say as the Prophet Lam. 3. 24. The Lord is my Portion saith my soul therefore will I hope in him for when once the soul hath an interest in Christ and in God he hath an interest in all 1 Joh 5. 12. He that hath the Son hath life 1 Cor. 3. 22 23. 2. He that truly seeketh the honour of God and Christ seeketh his own honour in
with God improving Divine Grace received and acquaintance with the right way of attaining of assurance it 's true that Hope as well as Faith admits of degrees sometimes there is the full assurance of Hope which is the next step to the full assurance of Faith we are saved by Hope as well as by Faith Rom. 8 24. And Hope is the anchor of the soul to hold us firm and stedfast to the Lord Heb. 6. 19. Therefore be sober and hope to the end and cast nâ—t away your confidence if you never get above a well grounded hope of an interest in Grace and Glory you are safe See the precious promises made to this Grace or rather to the persons in whom it is Ps 31 24. 33. 18 19 147. 11. Quest How may I know that my Hope Quest is right and not the common ungrounded Hope of the World and Hypocrites Answ 1. When it is rightly grounded Answ not meerly fancy and imagination taken up either from a common notion of Christianity and hear-say of Heaven and Happiness conclude an interest and pretend an hope to be saved without any work of Grace at all in the heart and thus deceive themselves with a vain hope can give no reason thereof but God is merciful and Christ died for sinners and they be Christians and hope to be saved although altogether strangers if not enemies to the work of Grace Others hope ariseth from a meer rational conversion from some external acts of sin to some external duties and so it may be to another though not a new life altogether without a new heart and thence hope to be saved Now the well grounded hope of the Gospel must be on the same that Faith of interest is on the same grounds must souls get first into hope that is the word and promises of the New Covenant and the work effected in the heart where there is an harmony in word and work there is a stable ground for hope as there is no stable ground for hope from the Word without the work so is there no ground for hope from the work without the Word but when the soul can say I have believed repented and obeyed the Gospel and it is its desire and endeavour to persevere therein to the end there is a Gospel ground for hope of an interest in the precious promises of the Gospel 2. From the effects of this hope to increase and strengthen it when the soul is sincerely prosecuting the design of Holiness and desireth and endeavoureth to be more like Christ daily and less like the World it 's an undoubted discovery that the hope is right 1 Joh. 3. 3. Every man that hath this hope in him purifieth himself as he is pure And a wonderful discovery I fear it is of the vanity of the hopes of multitudes of professors that think themselves gotten above the World whose great design is to be like the World great and rich like the World proud and vain in their fashions like the World dead and lifeless to the power of Religion like the World but where is the man where is the woman to be found who designs conformity to Jesus Christ and mourns in the sense of non-conformity that yet remains and reioyceth that a time will come that the vile body shall be changed and fashioned like unto his glorious body He that hath this hope in him purifieth himself as he is pure CHAP. XVI A further Discovery of the New Covenant and Life of Faith OF this much hath been spoken in what hath been before minded yet I shall speak a little more distinctly to it in this place 1. The Gospel or New Covenant are 1. Of the Gospel or New Covenant tearms equivalent and intends one and the same thing in substance the New Covenant is so called because it is the Covenant of the renewed Estate of the new Life and deliverance out of that estate of sin and death into which we fell by the first transgression this Covenant relating to new men and women in Christ Jesus and the new World the whole new estate propounded and promised therein made 1. In and with Christ Jesus the head of this new and glorious design of God in the renovation and restauration work and 2. In him with all the members of his body the Church Tit. 1. 2. Tit. 1. 9. On whom this design of God shall undoubtedly be accomplished it being the glorious and undoubted end and issue of the great undertaking of Christ our Lord in his suffering for sinners Joh. 6. 38 39. Eph 5. 25 26 27. Called a Covenant of Grace because the regeneration and restauration work in all the parts thereof is the effect of the free Grace of God in Christ Jesus and a Covenant or promise of Life because it is a deliverance from death into a state of Life never to die again it 's called the Gospel which signifieth glad or good tidings Luke 2. 10. Rom. 10. 15. It imports all the good promised in the New Covenant of Pardon Peace Life of Justification Sanctification and Glory with the way by which it is effected that is by Jesus Christ crucified raised and ascended in the performance of his Mediatory Office 1 Cor. 15 1 3 4. It intends the glad tidings of remission of sins by Jesus Christ and of Salvation Luke 24. 47. with Mark 16. 15. It being one and the same commission it promiseth remission of sins and Salvation on its own tearms i. e. on Faith Repentance and new Obedience it promâ—seth acceptation in service and gives rules relating thereunto unto which all New Covenant spirited people ought to take heed Acts 3. 22 23. It promiseth assistance in service Isa 26. 12. 2 Cor. 5. 5. Phil. 2. 13. Eph. 1. 6. With eternal Life and Glory in the World to come and preservation thereunto in the way of Faith Holiness and sincere Obedience unto the end 1 Pet. 1. 5. Heb. 5. 9. This is the New Covenant the Gospel the glad tidings of Gods free Grace and good will to men accompanied with the discovery of the dreadful state of all that do not believe and obey this Gospel There is Pardon and Peace Grace and Life a Kingdom and Glory and that Eternal given by covenant and promise to all that in truth believe and obey the Gospel Heb. 5. 9 9. 5. Contained in that Gen. 12. 3. In thee shall all thee Families of the Earth be blessed which includes all the blessings of the New Covenant relating to Grace and Glory but of this I have written distinctly and of the Mediatory Office of Christ in this New Covenant in a Book entituled The Discourse of true Gospel Blessedness or The distinction of the two Covenants Old and New to which I refer the Reader that desireth to see further in this matter And 2. As for the Life of Faith in this 2. Of the Life of Faith Gospel or New Covenant and the truth of God therein what
1 Cor. 15. 48 49. It accomplisheth the work of Sanctification and an holy conformity to the Lord Jesus Saving knowledg reacheth the heart it 's exercised about heart-work it humbles the heart it changes the heart it glads the heart it conforms the heart and so the whole man to the will of Christ all that the understanding receives it immediately conveys to the heart the understanding savingly inlightned by the Word and Spirit conveys light and love to the heart In this way the love of Christ is shed abroad in the heart by the Holy Spirit Rom. 5. 5. 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Iesus Christ. God's new-covenant-light shines not only into the head but likewise into the heart making an heart-change and working heart-love and heart-obedience and giving heart-consolations it works heart-hatred of sin and heart-performance of duty Ps 37. 31. The Law of God is in his heart none of his steps shall slide that is it is in his heart to believe God to love God and obey him as far as he knoweth and is willing to know more that he may do it he prayeth with the Prophet Ps 119. 33. Teach me O Lord the way of thy Statutes and I shall keep it unto the end The truly knowing soul accounts nothing well done in which the heart is not believes with the heart loves with the heart obeys with the heart hates sin with the heart rejoyces in the Lord with the heart in a word what-ever such a soul doth he doth it heartily as to the Lord. But head-knowledg or the knowledg of the hypocrite and formalist never affects the heart unless it be some sudden flashes of seeming joy Mat. 13. 20 21. But short it is and short of truth and reacheth not so far as to affect the heart indeed with God and Christ his Word and Will his Precepts and Promises he goes no further at best than that Church Rev. 3. 1. I know thy works that thou hast a name that thou livest and art dead Dead while alive and such mens works are dead works and dead services with all their knowledg they are not changed but remain the same worldly still and carnal and proud still and vain and like the World still no true non-conformists to the World it 's to be feared that there is too much of this sort of knowledg among Professors that will at last leave them where it found them i. e. in the gall of bitterness and bond of iniquity The knowledg of the hypocrite dwells most in the head it is swimming-brainknowledg and runs into the tongue and it may be into some form of profession but sinks not into the heart it makes no change there works not the heart after God come to Christ's Ordinances they may and make profession of his Name but their hearts are after their covetousness the world hath their hearts be-sure where-ever their persons are so that word is fulfilled in them â—rov 10. 20. The tongue of the just is as choice silver but the heart of the wicked is little worth But saving knowledg reaches the heart affects and transforms the heart and conforms the whole man into the image of our Lord Jesus 3. Saving knowledg is a trusting relying 3. It is a trusting relying knowledg knowledg the soul that rightly knows God will trust in him trust in his Faithfulness in his Word trust in his all-sufficiency to perform it trust in him for body and soul and that in the greatest difficulties and under the greatest temptations Ps 9. 9 10. The Lord also will be a refuge for the oppressed a refuge in time of trouble and they that know thy Name will put their trust in thee that is they that know him to be according to his Word merciful and gracious all-sufficient and faithful will put their trust in him and rely upon him It effects in them that exhortation Isa 26. 4. Trust in the Lord for ever for in the Lord Jehovah is everlasting strength This knowledg of the Name of God it was that made the three children Dan. 3. 17. Not to be careful or fearful of the Fiery Furnace Our God whom we serve is able to deliver us out of thine hand O King they knew Gods all-sufficiency and there they trust and leave the issue to him ver 18. But head-knowledg or the knowledg of the hypocrite whatever it talks yet it never works a soul truly to trust in God at all times nor truly at any time there may be a supposition of trusting sometimes but when the difficulty comes the soul starts aside from God to some secondary and unlawful way of deliverance like those complained of Hos 5. 13. But the soul that truly knows the Lord does trust in him at all times especially in times of need and danger Ps 56. 3. What time I am afraid I will trust in thee that is the time especially to trust in God in time of need this was it kept up the heart of the Apostle in all his temptations 2 Tit. 1. 12. Nevertheless I am not ashamed for I know whom I have believed or trusted and am perswaded that he is able to keep that which I have committed to him against that day I know his goodness faithfulness and all-sufficiency and that makes me trust him with body and soul I commit all to him and to his keeping unto that day thus knowing souls are trusting souls Psal 52. 8. I trust in the mercy of God for ever and ever They trust in his Word in his Mercy in his Faithfulness in his all-sufficiency that he will never fail them See the precious promises to such knowing trusting souls Jer. 17. 7 8. Ps 34. 22. 37. 40. 125. 1. O therefore trust in the Lord for ever for in the Lord Jehovah is everlasting strength 4. Saving knowledg is a doing working 4. It is a doing knowledg knowledg they who rightly know are ready to do what they know Joh. 13. 17. If ye know these things happy are ye if ye do them see Heb. 12. 17. Saving knowledg is no sluggard it is no idler but its design to know is that it may do the will of God that is the design of the soul in all his seekings to know that he may do the will of God Ps 119. 33 34. Teach me O Lord the way of thy Statutes and I shall keep it unto the end Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Heart-knowledg designs heart-obedience to the Lord ver 10. With my whole heart have I sought thee O let me not wander from thy Commandments and the Word the Scripture of Truth is the rule of the gracious souls obedience he knows and believes that the Scriptures by the teachings of the Spirit therein is able to make him
secret the rise whence Divine Virtues flow from the secret and hidden work of the Spirit of Grace yet the Spirit propounds to us the distinction rather by the object than the principle from whence it flows it lets us to know that if our love fix sincerely on the right objects then it flows from the right principle so then as natural love fixes on natural and worldly objects from natural causes so that is spiritual love that fixes on spiritual objects natural love never looks so high as God and Christ and Glory to fix there So then this is spiritual love that fixeth upon cleaveth to and delighteth in God and Christ in Grace and Glory as its chiefest and most special good and this is certain that we can never love God as we ought and as doth concern us unless we apprehend him to be our chiefest and most especial good Matt. 22. 37. Thou shalt love the Lord thy God with all thy soul and with all thy heart and with all thy mind which we can never do unless we prize him above all other good in the World and so of Christ Matt. 10. 37 38 39. He that loveth Father or Mother Son or Daughter or Life more than me he is not worthy of me Which no soul can attain to but by being instructed into the transcending worth of Jesus Christ this could the Prophet say Psal 73. 25. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee and the Spouses song 5. 10. My Beloved is white and ruddy the chiefest among ten thousand and Paul Phil. 3. 8. Yea doubtless I do account all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I might win Christ c. And this is that which every soul that loves the Lord Jesus in truth and sincerity can say so that if you love God and Christ above all you do then esteem him as your chiefest good as your alone portion you do undervalue every thing here below you can look upon every thing here below to be but vanity yea vanity of vanities Eccl. 1. 2. Vanity of vanities saith the Preacher Vanity of vanities all is vanity this doubling and trebling of its vanity argues it to be exceeding vain little and contemptible to the soul that loves Christ in comparison of him souls that have seen into and tasted of the goodness of the Lord and the excellency of Divine things can say with the Prophet Lam. 3. 24. The Lord is my portion saith my soul therefore will I hope in him Quest How shall I know that I love God Quest and Christ above all as my chiefest good as my portion and lot of mine inheritance Answ 1. If you love God above all as Answ your chiefest good which you do if your 1. Your meditations will be much upon him love be right your meditation will be much upon him and about him that as in the first place you have left all for him so your thoughts are precious of him if God and Christ Grace and Glory be of highest esteem in your hearts then you love God above all for what a man loves most and best his mind is most upon be it persons or profits c. a man may know what he loves most and best by the running out of his mind after it and exercise of his mind about it The worldling hath his mind taken up with the world runs after his profit and seeks after his gain from every quarter and when it goes well on that account all is well he troubles himself as little as may be about things of Divine concernment but the gracious soul presseth hard after God Ps 63. 8. My soul saith the Prophet presseth hard after thee As the worldling presseth hard after the world because it is his portion his all his chiefest good so does the soul that loves God as his portion follow hard after him that it may know him more and enjoy him more his meditations are daily of him he esteems his loving kindness better than life and therefore his soul is set upon him Ps 104. My meditation of him shall be sweet I will be glad in the Lord so that in a word where your minds are most set and most exercised and what you most prise there you love most and best For where your treasure is there will be your hearts also Mat. 6. 21. O how few that profess Christianity can approve their hearts to God in this matter 2. If you love God above all as your 2. You will love his things chiefest good you will love his things whatever hath his stamp upon it I mean on the spiritual account you love it and prize it for his sake 1. You love his Word and Will his 1. His Word Promises his Precepts all will be precious to you it is not possible for souls to love God and not to love his Word his Will Ps 119. 97. O how I love thy Law it is my meditation all the day ver 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth This is a special property of a soul that loves the Lord to love his Word and to delight therein to suck sweetness there-from ver 72. The law of thy mouth is better to me than thousands of Gold and Silver Well by this you may know if you love the Lord you do love his Word his Will his Precepts his Promises it 's all precious to you and your meditation is much therein ver 97. and Ps 1. 2. Where you have a description of a Godly man to be one that doth meditate in the Law of God day and night that is his meditations are much exercised about the good Word of God 2. If you love God indeed you will 2. To do â—is Will. love to do his Word and Will you will love to obey him to submit to him in every things It 's a great mistake in persons who pretend to love the Word of God but do not love to do it such persons deceive themselves Joh. 14. 15. saith Christ If ye love me keep my Commandments This was the voice of the Law and this is the voice of the Gospel Exod. 20. 6. Shewing mercy unto thousands of them that love me and keep my Commandments God never did nor never will accept any service but that which is done in love to him and he ever did and will accept of those who love serve and obey him according to his Word and Will and if you serve him in love his Commandments will be pleasant to you 1 Joh. 5. 3. This is the love of God that we keep his Commandments and his Commandments are not grievous Then we love God when we keep his Commandments and they are pleasant to us and not grievous and if in this spirit of love you
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
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 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
none but God a principle that makes persons not meet to live among men much less in the Society of the Churches of Christ 3. That on the grounds stated it is the duty of the Churches in case of complaint of scandal in Doctrine Discipline or Manners of any particular Church in the same fellowship to make dilligent and speedy inquiry into the matter that they may thereby shew their love to and zeal for the Glory of God the purity and peace of his Church the good of the offenders and preservation of themselves from the guilt of others sins 4. That if any Church come under a report or complaint of miscarriage and scandall in Doctrine Manners or unjust censures and refuse to give an account thereof being tenderly desired or to clear up the matter in a just way that is the supposed Offenders and offended with their witnesses to be heard before the Neighbour Churches or their Ministers and Members appointed for that service the Churches ought to withdraw their fellowship from such a Church to preserve themselves pure from their sin whatever is a just ground for one Church to exclude a Member is a just ground for a Church to be excluded in like case and this is a just ground to exclude a Member 1. Report and complaint of scandalous sin 2. It being inquired after a positive refusal to give an account especially before the witnesses that accuse 3. A denying the power of the Church to make inquiry and to deal in the matter c. If such a person be fit for fellowship in a particular Church then such a Church may be fit for the Fellowship of Churches Mat. 18. 17. So that in a word its evident that it s not only the Churches sin that refuseth to be accountable to her Neighbour Sister Churches but that the Churches do sin in neglecting or delaying to call such a Church to account which is under complaints reports and jealousies of sin in any case in not performing their duty to God or men nor can they acquit themselves before the Lord untill they have impartially done their duty in this matter that it is a duty and to be done in Christs authority is clear and full from Col. 3. 17. or else they must leave Christs authority or leave the work wholly undone which is contrary to the true sense and reason of the Scripture as hath been before proved or do it in their own will and authority CHAP. XXIX Sheweth that the Estate of the Church in this World is an Afflicted Estate NOtwithstanding God hath called his people in the New Covenant of his Grace to glory and vertue and that he hath made them nigh to himself his own children by Grace and Adoption and interested them in Glory yet in this world in their following and serving him they must expect to meet with Afflictions and Tribulations for his Name and Sake the truth hereof appeareth 1. from Scripture 2. from Experience 1. From Scripture nothing is more fully and clearly stated then this Joh. 16. 3. 3. Mat. 16. 24. this must be the portion of every one man and woman that will follow Christ they must expect to meet with Tribulations to meet with shame and reproach in the world with loss of friends relations and life it self when called to it Mat. 10. 37 38 39. this truth the Apostles confirmed in their doctrine after Christ Acts 14. 22. That we must through much Tribulation enter into the Kingdom of God 2 Tim. 3. 12. That all that will live Godly in Christ Jesus shall suffer persecution men may live Godly according to the customs and wills of men in the times and places where they live without persecution but if any will live godly in Christ Jesus that is according to his laws and his will they must expect to meet with persecution 2. This the Primitive Church and all ages ever since hath and doth by experience witness I need not mention particular Scriptures or History or Experience in this matter it being so obvious and clear that he that runs may read Act. 20. 23. 1 Cor. 9. to 13. 2 Cor. 11. 23. to 28. 2 Thes 1. 4. Rev. 2. 9 10. History and Experience proves the same the wonderful persecutions wrongs and deaths the Saints have met withall in all ages abundantly confirms the truth The reasons hereof are 1. Relating to the men of the world from whence the persecution always cometh and that 1. From their ignorance that is the foundation cause men are ignorant of God and his truth Strangers to the life of God through the ignorance that is in them hence flows all the mischief ordinarily that is in the world Joh. 16. 3. And these things will they doe unto you because they have not known the Father nor me 1 Cor. 2. 8. Had they knâ—wn they would not have Crucified the Lord of Glory Hence Christ prayeth for his Persecutors Luke 23. 34. Father foâ—gâ—ve them for they know not what they doe and the Apostle confesseth that while he was a Persecutor he did it ignorantly in unbelief 1 Tim. 1. 13. Let us learn to pitty poor Persecutors and pray for them according to the command of our Lord and example of himself and his servant Stephen Acts 7. 60. for they are blind and they know not what they doe 2. As flowing from their ignorance is their Pride of Heart who think their own ways and wills best and so hate the will of Christ and persecute his people for walking therein they will have their own imaginations to be the truth and nothing else and this pride flows from ignorance for all pride flows from ignorance for if men knew God and themselves it would not be possible for them to be proud but to abase themselves and submit to him and would be willing that he should rule and that his people should serve him Psal 10. 2. The wicked in his pride doth persecute the poor c. ver 4. The wicked through the pride of his countenance will not seek after God c. Isa 10. 12 13. so that ignorance and pride goeth together and both bringeth forth Persecution Psal 140. 5. The proud hath hid a snare for me and Cords they have spread a Net by the way-side they have set grins for me And note it s the proud that hath done it 3. As flowing from both enmity and mallice the old enmity still remaining and working in the Serpents seed Gen. 3. 15. Mat. 23. 33. saith Christ â—e Serpents ye Generation of Vipers how can ye escape the damnation of hell From hence it is they love violence Psal 11. 5. Him that loveth violence his Soul hateth and that not only the Anti-Christian Heathens but the Anti-christian and false Church walketh in the same steps Rev. 1â— 6. And I saw the woman that is the Babylonish false Church drunken with the blood of Saints and with the blood of the Martyrs of Jesus Christ c. chap. 18. 24. and in
in this matter that they may glorifie him in believing and have the comfort thereof to their souls but he calls them Fools who deny the Resurrection and asks this question in opposition on purpose to silence those who own and believe the Resurrection who ask the question in craft and not of sincerity as is evident from the scope of the matter This relates to verse 12. How say some among you that there is no Resurrâ—ction of the dead these it were the Apostâ—e supposeth might make this question not so much for satisfaction as for opposition and to strengthen themselves in their errour and such it is the Apostle calls Fools 4. The time when the Resurrection shall 4 The time when be and that is at the second and Glorious coming of our Lord Jesus from Heaven Mat. 29. 30 31. with 1 Thes 4. 16. For the Lord himself shall descend from Heaven with a Shout with the voice of the Arch-Angel and the dead in Christ shall rise first so that the Resurrection shall be at the coming of Christ from Heaven when he shall come again and receive his people to himself that where he is they may be also 1 Joh. 14. 3. 5. The order of the Resurrection and 5. The order of the Resurrection that is explained 1 Cor. 15. 23. Christ the first fruits afterwards they that are his at his coming and then or afterward cometh the end When all shall be raised this is the order of the Resurrection For every man must be raised in his own order What distance of time this order may admit I shall here forbear to speak of but that there shall be a first and second Resurrection is plain from Scripture 1 Thes 4. 14 16. Rev. 20. 4 5. and ver 12 13. cometh the end or general Resurrection 6. The end of this Resurrection it is to 6. The end thereof the Saints that they may be perfected in the Restauration of the new Covenant and receive the end of their Faith Service and Sufferings and to the wicked that they may receive the due and iust reward of their Wickedness and Rebelion against the Lord. See both Joh. 5. 28 29. Dan. 12. 2. from what hath â—een said in this matter 1. Take a taste of that spirit that denyeth Vse the Resurrection that pretends it only to be an inward Resurrection from the death of sin which rightly understood hath something of truth for there is a spiritual rising with Christ accomplished here in all the Saints Col. 3. 1. but that is â—ot all nor without this will it be any thing at all 1 Cor. 15. 18 19 for to deny the Resurrection of the body is to deny all Religion so the Apostle reasons and explains it ver 15 16 17 18 19. so that those who deny the Resurrection of the body are miserable comforters and are like to come to a miserable end and under this motion it was deâ—yed of old that is that all was accomplished within and so said that the Resurrection was past already 2 Tâ—m 2. 18. they would not be so gross as in terms to deny the Resurrection but said that it was past already 4. Of the iudgment that shall be at or after â— Of judgment the Resurrection 1. That there shall be an Eternal Judgment is one principle of Religion and the Faith of all Saints and the wicked do acknowledge this in word but if they did really belieâ—e it in their hearts they durst not do as they do but to prove the truth asserted that there shall be a general iudgment and account given to the Lord for all things done in the body Eccles 11. 9. and 12 14. God shall bring evâ—ry work unto judgment with every secret thing whether it be good or whether it be evil Heb. 9. 27. And as it is appointed to men once to die and after this the Judgement Acts 17. 31. Quest Must the Saints come to judgment Quest and give an account at that day Ans Yea all must come to judgment Answ and give an account at that day Saints as well as Sinners 2 Cor. 5. 10. For we must all appear before the judgment seat of Christ that every one may receive the things done in his body according to what he hath done whether it be good or bad The Saints must not expect to pass in the judgment without giving an account of all their actions Rom. 14. 10. We shall all stand before the judgment Seat of Christ v. 12. So then every one of us shall give an account of himself to God So that in vain do they imagine and talk who think and say they shall have nothing to do at that day but in to Glory without passing the judgment a dangerous Doctrine to be asserted and contrary to the plain testimony of the Scripture Reasons why the Saints must come to Judgment 1. Because there are many bad persons Hypocrites under the name and profession of Saints both of Preachers and Hearers that must then be discovered and brought to light and receive their judgement accordidgly Then the Sinners in Sion shall be afraid fearfulness shall surprize the Hypocrites then many that had high thoughts of themselves here will be speechless when the Lord shall say unto them Depart from me ye workers of iniquity I never knew you 2. Because many Saints and such as may be saved at that day do allow themselves in tâ—ings contrary to the will of their Lord both in Omission and Commission for which they must give an account many of the Saints it is to be â—eared doe bad work here or else there are but few Saints on earth for which they must be judged for they must give an account for every thing done whether it be good or bad good to be approved and bad to be reproved for all things must come to the light and be made manifest 3. All must come to judgment because all must receive according to their works there can be no rendering according to the deâ—ds done in the body without coming to judgment we may not imagine that the most righteous â—udge will do up things in confusion but he will do all things in righteousness and equity its evident that God will give diversities and degrees of rewards to his people at that day Dan. 12. 3. Luke 19. 17 19. 1 Cor. 15. 41 42. and those diversities of rewards shall be dispensed according to their works Mat. 16. 27. not as the Meritorious cause that is all in Christ Jesus both as to Justification and Salvation all true believers are brought into a justified and saved state in him and into a capacity of acceptable service for his sake and their works shall be all reckoned to them and so be rewarded so that the less Christians have been exercised in working for God the less will their reward be and thereby their negligence will be reproved and the more they sin against Jesus Christ in matters of Worship
till the Kingdom is given up which will be during his Mediatory Office and Work which will not be ended till long after his coming from Heaven to Reign on Earth not till all his enemies be made his footstool for he is now at the right hand of God and so shall be when he cometh in the Clouds of Heaven Mat. 26. 64. Mar. 14. 62. and afterwards so shall continue during his Reign For he must Reign till he hath put all his enemies under his feet 1 Cor. 15. 25. And is at his Fathers right hand of power in doing thereof Psal 110. 5 6. 7. Object It seems to be too low for Obj. Christ to come from Heaven from his Fatheâ—s Glory to Reign on Earth it seems too much to derogate from his glory to leave his present state for such a Kingdom and it may seem to derogate from the glory of the Saints to come from Heaven to Reign on Earth Ans 1. As for Christ I say 1. That it is Ans generally and truly believed that he shall come from Heaven to judge the World without any supposition of diminishing of his glory and why any should suppose it to be below his Glory to Reign on Earth any more then to come from Heaven to Judge the World I know not when his Judging work will be one part of his Kingdom 2. If Christ did not think it below him to come in his humiliation and to suffer for hâ—s Church on Earth Phil. 2. 6 7 8. Eph. 5. 25. why should we think it so much to deâ—ogate from his Glory to come from Heaven to Reign with his Church in his Kingdom on Earth especially when the Earth shall be made a glorious habitation 3. It will be so far from derogating from his glory that it is indeed the top of the glory designed as the fruit of his Sufferings and Mediatory Office it is true as to personal glory it cannot be augmented or diminished of what it is but as to the great New Covenant Design in the Restauration as Head of the Church and over all visibly made manifest so it will be the wonderful increase of his Government and Glory which is the glory to be looked for by the Saints Tit. 2. 13. And as for the Deceased Saints to lose their glory in coming from Heaven to Reign on Earth I answer 1. That the Deceased Saints though in a better place and in a better condition then when in the body yet are not in their perfect glory though free from sin and affliction for the spirit was fitted to and for he body and is not in a capacity for the glory of the restored state without the body if it were no need then of the Resurrection and the Apostle saith in vain that we are of all men most miserable if the dead rise not by which our hope of a better life would be frustrate and the Scripture saith That the Souls of those beheaded or slain for the testimony of Jesus cry for vengeance against those that slew them Rev. 6. 9 10. which argueth they are not in such a perfection of glory as is supposed 2. The Scripture saith that they shall come from Heaven without any supposition of diminishing to their glory but rather as a part of their glory 1 Thes 4. 14. Those that sleep in Jesus will God bring with him 3. It will be the Saints Glory to Reign with their Lord and those who believe it look not on it as such an unglorious Estate but triumph in it as their great glory That they shall Reign on Earth Rev. 5. 10. 4. It will no whit derogate from their glory when they shall have the glory of Heaven on Earth the glorious presence of Christ and of Saints and Angels Heaven upon the Earth shall be enjoyed Rev. 21. 1 2 3 4 5. 8. Ob. The Scripture saith that the Saints Obj. shall be caught up to meet the Lord in the Air and so shall ever be with the Lord 1 Thes 4. 17. Which seems to imply that there shall not be such an Earthly Reign as you speak of but rather a going away to Heaven with the Lord. Ans So doubtless they may and must be Ans caught up to fulfill the Scripture which saith the Lord our God will come and all the Saints with him Zech. 14. 15. So that they must be taken up to meet him that they may come with him and that it is not only their Spirits but their bodies raised and united to their spirits that must come with him is evident 1 Thes 4. 14. Those that sleep in Jesus will God bring with him it is the body that sleeps and not the spirit so properly though it intends the whole man body and spirit united will God bring with him so that our meeting the Lord in the air is so far from weakning this truth that it adds to it for we must meet him to come with him 2. The Scripture tells us plainly of Christs coming down upon the Earth with his Saints Joel 3. 11. Zec. 14. 4 5. where is not only the truth asserted but the place named And thus much in answer to the Objections 4. I shall answer some Questions that 4. The questions about it may arise about the whole matter although we may not expect to answer all questions and doubts about it by reason of ignorance for we know but in part and in a very little part too comparatively to the heighth and depth of mystery that is in this new Covenant Restauration it behoves us to believe the truth of the matter though there be many things in it and concerning it that we cannot know till we come to know as we are known till that which is perfect is come yet something brokenly I may offer in the matter 1. Quest When the beginning of this Quest Kingdom of Christ shall be Ans 1. As hath been before shewed it is Ans begun already in the way of grace as a preparative in order to glory 2. He will come in his Kingdom when he cometh from Heaven 2 Tim. 4. 1. he will come in his Kingdom with power and great glory and all his work at and after his appearing shall be the Kingdom work conquering ruling and judging work 2. Quest It s said Rev. 20. 4. That the Quest 2 Saints Lived and Reigned with Christ a thousand years when may we suppose may be the time of the beginning and so of the Period of the 1000 years and how may we reconcile that with those Scriptures that saith that he shall Reign for ever Dan. 7. 14. Luke 1. 33. Ans That Rev. 20. 4. seems to import Ans some particular time of enterance to and period of some particular distinct exercise of his regal power in some distinct manner from what it was before or shall be after the period thereof yet all but one Kingdom though variously and distinctly exercised from its enterance or beginning and probably it doth point out