Believers of the Grace of God love God for his love believed by them so in 1 John 4.19 We love God because he first loved us First loved us namely in sending his Son into the world while we were sinners and ungodly for that 's it in which he not onely hath commended but still and always commendeth his love to us Rom. 5.8 not onely to be our Teacher but also to be the propitiation for our sins that we might live through him Vers 9 10 14. This love rightly perceived and heartily received turns the heart to love God 1. So as letting go or rejecting all other Gods or Objects of trust and worship for the sake of God and of our Lord Jesus Christ beloved also as the Son of God and our Saviour to chuse him for its God and to say of him He is my rock my fortress my God in him will I trust Psal 91.2 2. So as for the sake of Christ and God in him to count all things loss and dung where this love is indeed hearty and strong for there be degrees of loving God yea to forsake father mother lands life all things for the knowledge and enjoyment of him panting and longing after fellowship with him Phil. 3.7.8 9. Luke 14.26.33 Psal 42.1 2. 27.4 Yea 3. So as though with the loss of all things where this love is vehement to desire and endeavour the promoting of his glory yielding up its power and members thereto 1 Cor. 10.33 Phil. 1.20 Act. 20.24 4. So as it loves observes and keeps his words and sayings and doth his commands John 14.21 23. 1 John 5.3 5. So as it loves and waits for his salvation willingly tarrying for it Psal 40.19 6. Yea and so as it loves his name and his people delights and cleaves to them Isa 56.6 1 John 3.23 5.1 By which tryal may be made how we have received and believed the Grace of God whether in vain or not examining and proving our selves whether we be in the faith and Christ by his Spirit and its efficacies be in us or not 2 Cor. 13.5 that being the way by which the rightness and effectualness of our receit of the Grace of God or its ineffectualness may be discerned as these Scriptures signifie 1 John 1.6 7. 2.3 4 5.6 9 10 11 29. 3.7 8 10 14 19 20 21 c. that where it 's otherwise we might not question the reality of Gods love of compassion and well-willing to us but believing that give the more earnest heed to the things heard in the Gospel so as to receive them more heartily turn at his reproofs therein and yield up to the power therein working that we may be renewed thereby lest we be rejected of him Heb. 2.1 6.7 8. and where we find his Grace effectual in any measure we may be more encouraged to mind it still that we may both be preserved therein and be perfected thereby and this the rather because as is here implied too Note 2. Such as are in the love of God in this sense also may possibly not abide therein but be corrupted from it if not careful to preserve themselves in it yea there is danger hereof especially in evil times That this is so may be evidenced partly 1. In what is said to the Angel of the Church of Ephesus viz. That he had left his first love Rev. 2.4 and of the Angel of the Church of Sardis viz. That he was dead and what remained in him was ready to dye whereas he had more rightly received and heard Rev. 3.1 2 3. and to the Angel of the Church of Laodicea viz. That he was lukewarm and neither hot nor cold Vers 15. implying nothing as if he had never been otherwise nay surely his boasting rather was an effect of his reflecting upon himself and what he had found there so as to grow secure and careless there through as judging he had got such a stock of Grace as could never be spent and come to nothing as Israel so kind in her youth as to follow God in a Wilderness being enriched by him fell off from her affection to him so as to have no love at all for him saying We are Lords we will come no more at thee Jer. 2.23.31 Partly also and more fully 2. In what our Saviour saith Matth. 24.12 Because iniquity shall abound the love of many shall wax cold yea so as to miss of salvation as the next Verse implies wherein he addes But in opposition to those former he that continues to the end as implying that the others had love but continued not to the end in it shall be saved implying that those others should not and yet saying their love should wax cold he implies it was sometime hot And therefore there is need of the exercise here commended by the Apostle Jude for keeping our hearts in a warm temper towards God But here it may be objected Object That the Apostle John saith He that is born of God sinneth not because his seed abideth in him neither can he sin because he is born of God how then can a lover of God fall therefrom Answ To this because not spoken to in the Treatise I shall say the more And so 1. That by born of God is either meant one framed to the mind of God through the knowledge of and acquaintance with him so as he is made in a high degree like him a spiritual one as opposed to the carnal and babes in Christ 1 Cor. 2.14 with 3 12. the perfect 1 Cor. 2.7 as distinguished from such as are yet short one that discerns all things rightly God and Christ and his excellencies so as highly to love and fear him emptiness and vanity in all things else so as not to be taken with them imperfection and mutableness in himself so as he durst not trust himself from him or out of his way one into whose heart wisdom is so entred as that knowledge is become most pleasant to his soul and the feaâ— of the Lord most prevalent so as discretion preserves him and understanding keeps him Prov. 2.10 11 12. in such fear of God and love to him that he cannot sin because he cannot find in his heart or be perswaded to neglect Christ and his counsels and ways or be withdrawn from them And no doubt but in following on to know the Lord and abiding in Christ he will so teach us of all things write his Law and put his love into our hearts subdue and mortifie our corrupt affections and passions and make us so wise as it will be quite contrary to our natures our new natures to sin willingly against him however strongly provoked or tempted thereto as in Joseph that said How can I do such wickedness and sin against God Gen. 39.9 Yea and we attain such height and strength of love to him as that many waters cannot quench it nor the floods drown it Cant. 8.6 7. and as to be perswaded on good
his being power goodness c. 5. To incite us to a more love and thankfulness to him as we have more acquaintance and familiarity with him and experience of his kindness to us and so also to forgive and doe good to one another as knowing that we do often need and receive forgiveness from him and manifold benefits and favours upon our asking yea oft-times above what we either ask or think 6. To provoke us to more humble and lowly demeanour of our selves before him and towards one another while we are always as beggars acknowledging our own wants and weaknesses and insufficiencie of our selves and our dependance for all good things upon him and have often experience of the distempers of our own hearts occasion of confessing and bewailing them that we might not bear up our selves as Lords that need to be beholding to God in nothing 7. That we might have more proof and experience of the vertuousness of Christs Sacrifice and Mediation for us in making our prayers acceptable and procuring Grace and blessing for us and gracious answers to us for these and the like reasons God will be sought unto by us which was the third thing implied in that phrase 4. Here is also further implied and signified to us that of and by our selves though we have need to pray to God continually yet we know not how to pray as we ought but are apt to offend and goe wrong therein to vent forth our passions or our corrupt and carnal desires and affections ambition pride revenge covetousness distrustfulness murmurings or the like and therefore need the directions and helpfulness of another wiser and holier than our selves even the Holy Ghost the breath and Spirit of God to infuse light and truth into us and direct and guide us thereby and frame our hearts aright therein that we may pray acceptably to God by Jesus Christ our Lord and noâ— loose our labour in praying or procure a curse to our selves in stead of a blessing 5. That God hath not left us nor doth leave us unto our own wisdom parts and abilities to guide us in our prayers and frame our prayers and desires for us nor yet leave us to prescribed formes and external directions and impositions of others to supply our weaknesses and inabilities to pray but gives his holy Spirit to those that believe in him and obey him to help them in their prayers to him that they may offer up spiritual Sacrifices in him acceptable to God by Jesus Christ Act. 5.31 32. Joh. 7.37 38. Rom. 8.26 27. 1 Pet. 2.5 which Holy Spirit being in and with God in Christ and proceeding thence is acquainted with the minde of God Rom. 8 26 27. 1 Cor. 2.10 and discovers to the believer what the minde and will of God is in those things that concern him to pray for so far at least as to direct to pray acceptably thereabout to him he being a Spirit of wisdom and Revelation in the knowledge of Christ Ephes 1.17 18. and frames the heart according to the minde and will of God in praying and begets longing desires and groans that cannot be uttered in them So that he that hath blessings to bestow on us and hath revealed it to be his mind that we should seek them of him and hath opened a way for us in and by his Son for approaching to him and pouring out our hearts before him pitying our ignorances and inabilities hath provided promised and faithfully affords his own holy Spirit in the teachings operations and efficacie of it to inable us to pray to him in that way and for those things that he hath prepared for us and set before us and for such spiritual Sacrifices or prayers Christ is appointed also the High-Priest to take away the iniquities that cleave to them as there is in them any thing of our ignorance error and mistake and to make them acceptable to him 1 Pet. 2.5 6. That God having done all this for us and affording such help to us as is suitable to his holiness and our needs requires of us not to neglect this his Grace not to worship in the oldness of the Letter in form and fashion and outside onely or in our own wit parts and wills c. but in Spirit and truth in all things watching unto and in prayer that we pray in and according to the light and direction that he gives us in the Gospel asking onely such things and in such way and manner as the Gospel instructs us and in such a frame of Spirit as the Holy Ghost therein begets and nourishes in us in attending to the Grace of Christ as therein set before us and keeping that which is the ministration of the holy Spirit the very air as it were in which it breaths in our hearts and mindes to direct and lead us They therefore do evilly that neglect the Gospel and the holy Ghost as breathing therethrough in us and take up other ways and helps in stead thereof and especially such as would tie up men to other helps as forms and impositions of words frames as if God gave not his holy Spirit now to help his servants And it may be observed that since the giving of the holy Spirit to those that believe in Christ we finde no formes of prayer invented proposed or imposed by Christ or his Apostles upon men as there were before he was given so to them and received by them Though in case of the ignorance and insufficiencie of the Ministry which yet the Bishops ought not to suffer but provide and put in such as are sufficient and well qualified according to those rules in 1 Tim. 3. and Tit. 1 or to prevent mens disorderly prayings that some good and unexceptionable forms may be prescribed for publike Assemblies I do not utterly deny that in Matth. 6. â— upon some such accounts it may seem that Christ prescribed 7. That possibly men may yea believers also and too often doe neglect the help of the Holy Spirit yea and may too often neglect prayer it self restraining prayer before God and not pouring out their hearts therein to him but seek by other means to defend and keep themselves against the assaults of enemies and that if they do pray yet they may not pray in the holy Ghost in what light and instruction he gives them in and by the Doctrine of Christ and in his operations therethrough in their hearts and so in such faith love charity humility resignation of themselves to the will of God earnestness and for vencie as becomes them and as the Grace of God and his Gospel instructs to and his holy Spirit therethrough believed and minded uses to work in men and frame their hearts to but may possibly as too often they doe rest in some forms or if not so yet pray in their own selfish ignorant carnal spirit asking those things that suite their wills and humours and lusts their own advancement glory ease c
and not those things that tend to the glory of Christ and furtherance of his Name praise and Kingdom in the world and in such an evil selfish peevish uncharitable proud passionate distemper of spirit as the wisdom or will of the flesh begets or produces in men and not in such a frame and efficacie as is of Gods spirit which kinde of praying is displeasing to God who being a Spirit will be worshipped by men in spirit and truth and cannot accept or like of that that is not of his holy spirit and therefore also is unprofitable to men and tends not to build them up in the most holy faith whence need for exhorting believers and for believers to accept the exhortation both to pray and to see that they doe it aright not in any spiritless formal way or in any carnal and unholy Spirit but in the holy Ghost 8. That this praying in the holy Ghost is a good means to edifie the believers in their most most holy Faith and so for keeping them in the love of God for therefore this clause is joyned with them and joyned with them in such a manner of speaking as clearly denotes and implies it to be a means to them For in saying Building up your selves on your most holy Faith praying in the Holy Ghost he shews that the building up themselves on their most holy faith would not goe well on if trusting to their own power and skill therein they should neglect Gods help or neglect to pray and call upon God for it in such a way as he might accept them and send them help Therefore they were to doe that with the former action as a means to it and then in coupling the counsel to both those and that absolutely by a Verb or word of command or counsel Keep your selves in the love of God and mentioning both of those by a Participle as having reference to some further end namely that expressed in that following counsel he implies that they be both of them means to that great end or that such a building themselves on their most holy Faith as is exercised with praying in the Holy Ghost will much conduce to or is the means to preserve and keep themselves in the love of God Which leads us to the next enquiry namely 4. How the praying in the Holy Ghost conduces to the keeping our selves in the love of God To which it is to be minded as was noted above that the love or peculiar favour of God and his blessing is fixed upon the foundation or most holy faith in the first place It firstly fastens upon and imbraces Christ his beloved delightful one who is the great subject of the Gospel Doctrine and for his sake it is upon or with that Doctrine also as it sets forth and contains his name and is the means to glorifie him to men and to draw in men to him so as his eye and heart is thereupon as a most holy thing to him the slighters of which he will slight and punish with more intolerable judgements than those upon Sodom and Gomorrah as in Matth. 10.15 and those that receive and embrace that are imbraced and beloved of him so as to be rewarded with life everlasting John 5.24 He that heareth my words which he gave to his Apostles and they preached in his name and believeth on him that sent me hath everlasting life c. and Mark 16.16 He that believeth and is baptized namely into Christ shall be saved c. Thence it follows that that which furthers mens being edified and built up on that most holy faith doth also further their being and abiding in that love and favour of God which he bears toward those that are thereupon for the sake thereof And so praying in the Holy Ghost conduces to the keeping men in the love of God as it is a means to keep them on their most holy Faith And a means thereto it is both 1. As there is no praying in the Holy Ghost but by and from the most holy Faith Jesus Christ and the Doctrineâ— of him taken heed unto and minded by men Praying in the H. Gh. then argues a being on the most holy Faith and exercises men to it even to the holding to and minding of it because the Holy Spirit is not otherwise to be met with to breath in us and frame our hearts to spiritual and right desires and prayers but on that most holy Faith for the Holy Spirit is onely that way ministred namely By the hearing of Faith and not by the works of the Law much less by any inventions and works in obedience to other Laws or in any lawless courses Gal 33.3 The Holy Spirit dwells and rests upon Christ and is sent forth in his name unto men Isa 42.1 6â— 1 11.12 John 14.26 and that to witness to Christ lead them to and unite them with him John 15.26 16.13 14. 1 Cor. 6. â—7 for he is so dwelling in Christ as not to be separated from him and therefore all that he dwells in must be one with Christ also for it is by vertue of Christ and in union with him that he that dwells and rests on Christ the head dwells in them as his members also And it is in the Name and Doctrine of Christ as Christ is therein named and set forth that the Holy Spirit breathes unto and in men therein and makes it a Ministration of Spirit or a means of conveying the light power presence and influence of the Spirit which is therefore no further abiding in men and leading and framing them than that Word and Doctrine of Christ in which he is ministred and Christ as held forth therein is received by and abides in men and they in them Whence that in 2 John 9. Whoso transgresseth and abideth not in the doctrine of Christ hath not God to wit by his Holy Spirit in and with them for so God dwells in Believers namely by his Spirit as in Ephes 2.21 Whoso abideth in the doctrine of Christ hath both the Father and the Son namely in and by the influence and presence of the Spirit of both in and with them as well as in other considerations for them So then he that prayeth in the Holy Ghost being on the most holy Faith and so in Christ in whom and for whose sake God so loveth and favoureth men as we have shewed must needs be in the love of God and the praying in the Holy Ghost a means to keep men in the love of God because it is a way to keep men in Christ and a fruit of their keeping in him 2. Again it must needs be a means to preserve Believers in the love of God as it is a means to obtain further grace from God for more building up themselves on their most holy Faith where the love of God runs and is certainly enjoyed for what men ask of God believing in Christ and in the name of Christ as the Holy
Spirit instructs and moves them they do surely receive it of God as Christ hath promised saying Whatsoever ye ask the Father in my name I will do it that the Father may be glorified in the Son If ye shall ask any thing in my name I will do it John 14.13 14. and again If ye abide in me and my words abide in you ask what ye will it shall be done to you John 15.7 and again Verily verily I say unto you whatsoever ye ask the Father in my name he will give it you Ask and ye shall receive that your joy may be full John 16.23 24. And thus the Apostle Paul implies of the prayers of the faithful put forth in the Spirit of God when he speaking of the Spirit it self making Intercession for us with groanings which cannot be uttered adds And he that searcheth the hearts knoweth which may signifie also approveth what is the mind of the Spirit because he maketh Intercession for us according to the will of God Rom. 8.26 27. Now this is one main thing that the Holy Spirit instructs and leads such as be led by him in their prayers to desire and pray for That they may be more confirmed rooted and built up on their most holy Faith and â—o be preserved in the Grace of Christ and love of God and that such Spiritual mercies and blessings may be extended to them as may further them therein So that the praying in the Holy Ghost as it springs from the being on the most holy Faith or rather from that faith abiding iâ— us and exercising the heart thereto wherein the love of God is certainly enjoyed So it also obtains of God through Christ a further rootedness therein and growing up thereon and so by consequence an abiding in yea an encrease of this grace and favour of God upon them 3. Thereby also is obtained of God through Christ power and grace to withstand the assaults of Satan and deceits of all his Instruments and Engines imployed by him to draw men out of the most holy Faith and so out from the grace and love of God toward them and therefore as we see before this praying with all prayer and supplication in the Spirit is mentioned as the last piece of the whole Armour commended to us by the Apostle as of main use or force to preserve us in the evil day or time of temptation from being overcome of Satan and turned aside from the truth of Christ and love of God Ephes 6.18 according to that of David in Psal 18.3 I will call upon the Lord who is worthy to be praised so shall I be saved from mine enemies and the practices and experiences of the servants of God often mentioned in the Scriptures as Psal 22.4 5 24. 34.3 4 5. for the effectual fervent prayer of a righteous man avails much with God the God that hath stiled himself a God hearing prayers both for himself and others Let no man therefore as also Bernard saith despise prayer for if it be in faith and in the Holy Ghost it is heard and recorded in heaven as soon as if not before it proceed out of thy mouth here And one of these two things saith he we may assuredly expect namely either â—â—at God will give us what we we ask or what he knows to be better for us and more profitable than what we ask Vse What we have considered about these means of keeping our selves in the love of God viz. The building up our selves on the most holy faith and praying in the Holy Ghost might be diversly useful I shall onely hint at some uses of it 1. It may reprove and tax the too great sloathfulness and negligence found with us and many Believers in every place in not minding to build up our selves on our most holy faith and to that purpose to exercise our selves to the mindfulness of that faith and oft speaking one to another and thinking on the Name and Doctrine of God exhorting and furthering the faith of one another therein and conformity thereto There is too much minding other things mean time in us the present world our own names honors ease lusts wills c. and too great aptness to let those things as noxious roots spring up and â—hoak the good seed in us so as that it brings not forth in us fruit to perfection Thence a too great aptness to forsake the assembly of our selves unto such purposes as to exhort and edifie our selves a fault reproved Heb. 10.25 as also the abuse of such liberties to assemble together to edifie our selves which is too general or common when Believers coming together come not for the better and for edification or do not so improve their assemblings but rather for hearing and telling news if not which is worse for contention and strife and what tends to destruction A fault reproved 1 Cor. 11.17 18. 2. In not stirring up our selves to call upon Godâ— and be much in prayer to him both in private for our selves and others and publickly or altogether as was practised by the Apostles and Believers Acts 1.13 14. 2.41 6.4 12.5 12. 13.2 There is too great an hanging down of the hands every where among Believers instead of a diligent lifting up pure hands in the name of the Lord without wrath and doubting as we are exhorted 1 Tim. 2 8. a fault reproved Isa 64.7 There is none that calleth upon thy name or that stirreth up himself to take hold on thee and bewailed by Daniel Chap 9.13 All this evil is come upon us as we may see and say much evil is come upon us yet made we not our prayer before the Lord our God that we might turn from our iniquities and understand the truth Too great a fault in restraining prayer are we guilty of and that also much hinders our edification and profiting in the most holy faith and deprives of much experience of the love of God and lays us open to vanity and many assaults and snares of sin and Satan to the procuring wrath and displeasure from God upon us 3. It may also reprove and fault the formality and faultiness of our prayings and exercises of our selves in our assemblings together as praying here may be put for all exercises of seeking the Lord as praying and seeking him be put together Zech. 8.21 22. that we pray so much in our own spirits and so little in the Holy Spirit so much with an unholy frame and temper of spirit as holding fast iniquity corruption and deceit and refusing to return from it taking the name of God in vain or seeking perishing meat to our selves in our pretensions to follow after Christ as seeking therein a name and honor or followers to our selves or the colouring over our love of vanity with an appearance of piety or thinking to bribe Gods justice and our own consciences for our lusts and iniquities by multiplying prayers and professions or praying out of strife vain-glory
a sense the Doctrine or faith of him as setting him forth to and for men is most holy in all these respects more holy than any other vessel utensil or instrument made use of by God or at his appointment under the Law and legal dispensation though there were divers and some more holy than others yet the Gospel is above them all The most choise medium of God's power both spotless and pure in it self as being his word and most chosen and set apart to be his arm for salvation to all that believe and therefore fuller of divine efficacie for making holy and more choisely cared for and defended of God being the Everlasting Gospel and the neglects and contempt of it most severely punished Matth. 10.15 Some things under the Law conferred an holiness unto other things that touched them or that they were applied to as the Altar or the holy Oyntment c. but nothing 〈◊〉 so confer holiness as the Gospel doth them that attend to it and receive it It s the Vnction the holy Oyntment the Name of Christ therein held forth is as an Oyntment poured out Cant. 1.3 which sanctifies consecrates and makes holy to God all that receive it as Act. 26.18 Sanctified by the faith that is in me and 1 Cor. 6.11 Ye are sanctified in the Name of the Lord Jesus and by the Spirit of our God The Law was holy and the Commandment holy and just and good but not able to sanctifie and make the Conscience perfect because of the flesh that it could nor subdue but the Gospel faith is so holy and set apart for Gods use and service as the medium for his sanctifying and saving men that his presence and Spirit even the Holy Spirit is in or with it and his influence or operation ministred by it to the sanctifyng and devoting the hearts and Spirits of all that receive it unto God Sanctifie them through thy truth thy word is the truth John 17.17 Yea and as it is now plainly and fully opened and preached since the coming of Christ it is more full of Spirit and divine power for sanctifying and making holy and therefore also requires and calls for more holiness in the hearers and professors of it than any former dispensations For now in these last ages God who in former times spake to the Fathers by the Prophets and to them by Angels Dreams and Visions hath spoken his mind most fully to us by his onely begotten Son whom he appointed heir of all things and by whom he also made the Worlds Heb. 1.1 2. and therefore now requires more strict obedience and more exact conformity to his minde and more severely punishes the neglectors and abusers of his Gospel and the Grace thereof than he did in former times exact or expect from men under the Mosaical dispensation and then he punished the neglectors and abusers thereof or of any holy things then in use Heb. 2.1 2 3. and 10.26 29. and 12.18 19 24 25. If the word spoken by Angels was stedfast and every transgression there against â— received a just recompence of reward how shall we escape if we neglect so great salvation which at first began to be spoken by the Lord and afterward was confirmed to us by them that heard him So the Faith of the Saints is the most holy faith and so called here as also because of 2. It s most absolute compleatness and perfection It is so holy that nothing can be added to it to make it more holy perfect pure or apt and fit for the purpose to which it is ordained as to be the foundation of Faith hope love obedience c. and the mean or medium for effecting them and so of making holy to God those that receive it Christ is the most full and compleat foundation of Gods Building who is so perfected through sufferings as to become the Author of eternal Salvation to all them that obey him Heb. 5.9 Yea so as all the fulness of the Godhead dwells in him bodily and in him we are compleat who is the Head of all Principallity and power Col. 2.9 10. made unto us of God wisdome righteousness holiness and redemption 1 Cor. 1.30 a most sure foundation and precious corner stone so as that he that believes on him shall not be confounded or make haste from him for any thing that threatens to shake or ruine him The Soul that believes in him findes so much holiness and preciousness in him Isa 28.16 1 Pet. 2.6 7. there can nothing be added to the excellencie of his person being the onely begotten Son of God nor to the vertue and preciousness of this Sacrifice having offered up himself a spotless Sacrifice through the eternal Spirit by which he hath at once perfected or perfectly prepared all things for the sanctified for ever Heb. 9.14 Heb. 10.14 Nor to the dignity and perfection of his Priesthood being consecrated of God by the word of his Oath an High-Priest for ever after the Order of Melchisedech even according to the power of an endless life Heb. 7. nor to the fulness of his Prophesie or prophetical Power and Office being acquainted with the whole minde of God and filled with the fulness of the Holy Spirit to declare it and to make the declaration of it powerful and effectual and all the treasures of wisdome and knowledge being hid or treasured up in him and his Mystery Col. 2.3 4. Isa 42.1 2 3 4. and 61.1 2 3. nor to his Power and Authority as Lord and King the fulness of Gods Power and Authority being given to him even all power in Heaven and Earth a Name above every Name that at his Name every knee should â—ow both of things in Heaven and things in Earth and things under Earth c. Angels and Principallities and Powers are made subject to him Philip. 2.10 11. 1 Pet. 3.21 And so the Doctrine of faith that sets him forth is the most holy Faith to signifie that its the most compleat pure and perfect Doctrine nothing to be added to it nor taken from it The Doctrine of the Law that was very good holy and useful in its kind but it was a ministration of Death and in respect of the shadowness and typicalness of it it was to pass away as in 2 Cor. 3. is shewed and so the Testimony or Covenant made therein Heb. 8.8 9 13. but this ministration of the Gospel as it came forth first in Paradise so it is to continue abide to the end it is the everlasting Gospel that shall not pass till all be fulfilled accomplished indeed before the coming of Christ in the flesh it was not fully revealed as now it is in these last days by Jesus Christ and his Apostles and therefore till then the Vision was not sealed Dan. 9.24 nor the Law and testimony fully bound up Isa 8.16 but now it is fully revealed so as no more is to be added till the personal appearance of the Lord
them fully ripe as follows in that Parable ver 29. when the fruit yeelds forth it self or is brought forth straitways puts in his sickle because the harvest is come that is till Christ take us away by death we are to abide and grow That 's one thing implied and then 2. That this building up or edifying on the most holy faith is a thing to which the believer is to be active not passive only It 's a work in some sense put upon and required of the believer not so to be wrought in upon them as the building of a temple of wood and stones is a work wrought upon it so as it contributes nothing therto by way of action only is built up but builds not it self both phrases are used of believers they are built up says Eph. 2.21 22. Col. 2.7 and yet also are said to edifie willed to build up themselves as here and in 1 Thess 5.11 The former because believers have not power and sufficiencie of themselves as of themselves to build up themselves for God more than to bring themselves to God but their sufficiencie is of God 2 Cor. 3.5 and it is he that worketh in them to will to do of his good pleasure they are in that sense also Gods Building not onely built for God but built of God too The Sanctuary that God hath pitched and not man and yet the latter phrase of edifying and building up themselves and each other is also used because they are not dead stones like the stones in Solomons Temple of old that had neither life nor motion in them but by vertue of Christ the living stone to whom they in believing are come they are made living stones that have life and motion in them not only natural as men but also spiritual and divine as Believers in and partakers of the life and Spirit of Christ and therefore are capable of receiving and obeying exhortation and of acting spiritual things yea are inabled by the Grace of God to what he requires of them 1 Pet. 2 3 4 5. And God who gives them his Spirit to inliven and impower them to holy and good actions gives them it not to be idle in them or that they should be idle in or with it but living in the Spirit he would have them walk in the Spirit too do the works that his Spirit requires of them and leads them to the working out their own salvation and not being therefore secure and slothful because it is God that is working in them to will and to do It is the Believers work then in the help and strength motive and motion of the Grace of God to edifie and build up themselves And it is the work of God and his Spirit power and strength in the obeying him to build them up too And in their doing in his power and strength what he requires of them and moves and inclines them too he also will not all to do all his good work in them so as they shall be built up and prepared for an habitation for him by his Holy Spirit Now that which they are to doe in the helpfulness and operation of Gods Grace in them for edifying themselves and each other is 1. Diligently to heed and minde the most Holy faith on which they are built and have their standing exercising themselves and provoking one another to consider it and all that is in it as it is discovered to and set before them taking heed to those things which they heard and learned therein and to draw waters out of those wells of salvation even to suck and receive that nourishment in faith and incouragement to hope and love and live upon and unto God that it presents to them feeding upon the words of life and Christ crucified as set forth therein and receiving in the sweetness strength vertue thence afforded Considering Jesus Christ the Great high Priest and Apostle of our Profession both in his Person and that dignity and greatness of it that he is the Son the only begotten Son of God who was in the form of God and thought it no robbery to be equal with God and as to his undertakings and performances in what he hath already done for us as that he accepted and undertook to doe the will of God for ransoming us from that wretched state of sin and death and therein of slavery to Sathan that we by our sin had plunged our selves into and to that purpose abased himself to be made flesh for us partaker with us in flesh and blood made of a woman and made under the Law for us that the curse of the Law might fall upon him for us as also it did to the death of the Cross wherein he bare our sins on the tree and died for us the just for us unjust that he might bring us to God so making peace for us by the blood of his Cross and ransoming us from under the Law and Curse to be under his own gracious Government and dispose who also in the vertues of his sufferings and Sacrifice is able and ready to save to the utmost from all our following sins even against his Grace and goodness all that see and confess them and turn from them and so doe come unto God by him and so from all dangers and inflictions of wrath and judgement and be the Author of eternal salvation to them that obey him who being now raised from the dead and ascended and sit down on the right hand of Majesty in the highest is made Lord and Christ the Lord of Lords and King of Kings Thrones Dominions Principallities and Powers being put under him and all the fulness of the Godhead dwelling bodily in him And he is made unto us wisdom righteousness sanctification and redemption one in whom all these things are for us so as in believing in him to becom ours and to be injoyed by us the Great Prophet anointed of God and filled with his quickning Spirit to give forth light and bring forth judgement to the Gentiles able so to speak as to cause the dead to hear and in hearing to live able to open the eyes of the blind and cause the simple to understand knowledge and guide the Believer into all truth as he is also appointed of God and hath promised to do The great High-Priest that hath offered up the acceptable Sacrifice by which he hath made an atonement for our sins and in the virtue of which he is become the propitiation for our sins even for the whole world and now ever lives to make intercession for be the Advocate of al those that come unto God by him The great ruler disposer of all things and the protector and Defence of all those that believe in and obey him the Judge of quick and dead who shall raise all men out of their Graves and bring them before him to receive of him according to their works everlastingly rewarding with eternal life
and Glory all those that submit to and serve him and everlastingly destroying all their enemies so as they never be able more to oppose or trouble theâ— A merciful High-Priest that can be touched with the feeling of our infirmities and temptations while yet we are under the vexations of Enemies and one that will most faithfully see to us and accomplish all things for and about us that may conduce to our preservation and safety here while under tryals and to our eternal happiness when fully freed from them The considering and minding him and the testimony of God concerning him as also what it it says and testifies of us ouâ— vileness sinfulness helplesness and misery in our-selves and of our welfare and happiness in him as founded in him and what it testifies of the world of sin of righteousness life death c. with all the Heavenly instructions reproofs and consolations of it is one yea the chief way of edifying our selves on our most holy faith while we therein and therethrough draw vertue from Christ as the poor woman by touching his garments to the nourishing and strengthning our Soules to trust in him love him cleave to him and obey him and so to oppose and stand against the assaults of Sathan evils of the world lusts of the flesh or whatsoever might endeavour to allure or affright us from him yea and derive all Heavenly Grace and vertue from him to the inlarging our Souls towards him and fitting them for and filling them with every good thing Therefore the Holy Ghost in the Scripture is so frequent in commending to us and provoking us to the study mindfulness and meditation of the Law and Doctrine of the Lord the Gospel of our salvaâ—â—n pronouncing that man happy and blessed that delights himself therein and gives up himself thereto As also the minding others of it and of the instructions reproofs and consolations of it is the way to edifie them also both by removing the rubbish that hinders their close cleaving to Christ the foundation and more firmly cementing them to and uniting them with Christ through his love and goodness discovered to them and put to their mindes and more firmely joyning them through the same love one to another and furthering their hope in and conformity to God and Christ in which they are edified and built up for him And as furtherance also hereto a further means and way is 2. A diligent and faithful exercise of their spiritual gifts for the helpfulness of each other for the manifestation of the Spirit some useful gift or other in which the Holy Spirit manifests his presence and influence and whereby he fits each member of Christ for the good of the whole Body is given to every one namely of the Members of Christ to profit with 1 Cor. 12.7 that is to do good too and edifie the Church or body of Christ with as to one is given by the Spirit a word of wisdome for directing and counselling what is best in doubtful matters to another a word of knowledge to inform mens minds of the things of God and nature of his Creatures works Providences c. To another faith a gift of believing and trusting in God more eminently or of incouraging to faith and confidence or also of faithfulness in keeping secret things committed to them not divulging the temptations failings and miscarriages of others imparted to them To another the gifts of healings either of the inward wounds and distempers of the Spirit or of bodily diseases by a miraculous way To another the working of Miracles or operations and efficacies of powers or powerful things such as the inflicting diseases deaths or such sad punishments upon men as when the Apostle Peter inflicted death upon Ananias and Saphirah at his word Act. 5 and Paul blindness on Barâ—Jesus the Sorcerer in Act. 13.10 11. as also the casting out Devils or the like To another prophecie either the fore-telling things to come as Agabus did Acts 11.28 or the opening and unfolding Doctrine and speaking out of the Scriptures to exhortation edification and comfort 1 Cor. 14.3 To another the discerning of Spirits the discerning the Doctrines of men though never so craftily counterfaiting the truth or discerning mens tempers and dispositions whereby they are fit to admonish and warn their Brethren of what may harm them or of persons not safe for them to trust To another diversity of Tongues To another a gift of Interpreting Languages Divers gifts from one and the same spirit of Christ distributing to every one according as he pleases but all given for the helpfulness and profit of the Church and therefore also to be to that purpose exercised as the Apostles also instruct and teach as in 1 Pet. 4.10 every one as he hath received the gift so let him minister one towards another as good stewards of the manifold or various Graces of God So in Rom. 12.6 7. Having gifts differing according to the Grace that is given unto us whether prophesie let us prophesie according to the proportion of saith or ministry let us wait on our ministry as Joshuah on his ministring to Moses Exod. 24.13 and John to Paul and Barnabas Act. 13.5 or he that teacheth on teaching or he that exhorteth on exhortation c. surely in such exercising their spiritual gifts and imploying and improving their Talents they may be useful and helpful for edifying themselves and one another for while they are faithful in doing good with what they have received and are betrusted with God gives his blessing with them and increases them themselves the liberal Soul here shall be made fat and he that watereth shall be watered also himself and he shall profit and edifie others also as the Apostle exhorting Timothy to take heed to himself and his ministry and to continue in them tells him so should be save himself and them that heard him adde 3. A walking in Charity for knowledge without that puffs up but Charity edifies 1 Cor 8.2 3. that's the most profitable way the Grace or vertue that will lead us to be most useful and edifying to others for that will lead us to be ready at all times to exercise our gifts and improve our Talents for the good of others and to mind their concernments and what may further their happiness and not to look on our own things onely Charity suffers long from others before it will be tired out or suffer him in whom it is to turn away from seeking their good and is kind in the mean time free to do good to others while it suffers great indignities and abuses long from them It envies not others good nor the imparting our gifts to others for their good Doth not vaunt it self nor is puffed up to the grieving and discouraging the neighbour or dispising his meaner condition and worth Doth not behave it self unseemly to offend and stumble the weak Brother and to turn him out from God Seeketh not her own but
so long as I live 8. The experience of Gods goodness and mercy to other in former or present ages the cloud of witnesses that have gone before us and found God gracious to them in their crying to him as in Psal 22.4 5. Our father 's trusted in thee they trusted in thee and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded To that puâ—â—se also the examples of Gods goodness to others are propounded by him to move men to taste and see by their trusting in and calling upon God how gracious God is Psal 34.4 5 6. I sought the Lord and he heard me and delivered me from all my fears they looked unto him and were inlightned and their faces were not ashamed This poor man cried and the Lord heard him c. Whatsoever things were written before-hand being written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 God being one and so the same for us in through his Son as he was for and to any others before us and there is no respect of persons with him He is rich to all that call upon him Rom. 10.12.13 Such the incouragements which the holy Ghost gives for praying he that prays in the holy Ghost prays not in the incouragement of his own parts wisdom works or the like but in such incouragements as these above-mentioned as to such purpose that fore-quoted from Dan. 9.18 is pertinent We doe not present our Supplications before for our righteousness but for thy great mercies So that in Psal 5.7 and 143.1 2. 4. To pray in the holy Ghost is to pray in the operation of the holy Ghost and so in such a frame and temper of Spirit as the holy Ghost being minded and yielded up to in his testimony frames the heart unto And so 1. Not in pride as the Pharisee despising his neighbour and lifâ—ing up himself in Gods presence 2. Nor in self-confidence and reliance on a mans own righteousness as he also did Luk. 18.10 11. 3. Nor in wrath and anger as the Disciples that would have called for fire from Heaven upon the Samaritanâ— that would not receive Christ pretending Elias for a warrant to them therein Luk. 9 54. for that was not in the holy Spirit of Christ for all that pretence for our Saviour tellâ— them They knew not what manner of Spirit they were of ver 55. 4. Nor in vain-glory as the Pharisees that prayed to be seen of men that they might have glory of them Matth 6.5 6. 5. Nor in ambition seeking great things to themselves and to be lifted up above their Brethren as the two Sons of Zebedee and their Mother did not knowing what they asked when they requested that they might sit the one at Christs right hand and the other at his left in his Kingdom Matth. 20 20 21 22. 6. Nor in strife and contention as those in Isa 58 2 3. who fasted and prayed for strife and debate ver 4. 7. Nor to establish to themselves a righteousness in their praying and so not submitting to the righteousness of God in Christ as the Jews that had a zeal of God and instantly served God day and night hoping by their works of that nature to attain the righteousness of the Law Act. 26 7. with Rom. 9.30 31. and 10.2 3. 8. Nor in Covetousness as they that howled upon their beds for corn and wine Hos 7.14 9. Nor in a doubtful distrustful frame of Spirit that is not fixed in Gods goodness and perswaded of his truth for such a man is like the wave of the Sea tossed to and fro double-minded and inconstant in all his ways and let not such an one think to receive any thing at Gods hands Jam. 1.6 7. 1 Tim. 2.8 10. Nor in an impatient unsubmmitted frame of Spirit to Gods Government frowardly hasting out of affliction such as Jonah was in when he having prophesied the destruction of Niniveh and God seeing their repentance spared it he was exceedingly displeased and very angry and prayed God to take away his life from him Jonas 4.1 2 3. 11. Nor in a flat cold formal temper of Spirit as they that draw nigh to God with their mouth and honor him with the lips but the heart is far away Isa 29 17. or the like but 1. In a believing frame of heart minding and giving credit to Gods word and testimony the Gospel of Christ and from the belief of that calling upon God and in that sense prayer in the Holy Ghost is the prayer of Faith Jam. 5.15 and prayer proceeding out of the belief of Gods sayings believing and not doubting about them as Jam. 1.6 But let him ask in faith nothing doubting speaking to God because they believe his word as in Psal 116.10 I believed therefore have I spoken which may have reference to speaking by prayer aswel as to speaking by preaching or confession thus David from a belief of Gods word to him by Nathan found it in his heart to pray unto him that prayer in 2 Sam. 7.18 27. for the holy Ghost is a Spirit of Faith as 2 Cor. 4.13 and therefore breaths faith into the heart where he hath the rule and makes it breath in faith yea in a full assurance of faith as believing verily the truth of God concerning Christ yea and Gods hearing and granting its petitions that he helps the Soul to breath forth Heb. 10.22 Mark 11.24 1 John 5. â—4 15. and a cleaving adhering frame of Spirit cleaving to and trusting in God for his hearing and helping it according to his will and the Souls needs as resolved and fixed to depend upon trust in and wait for God as Mic. 7.7 I will look to the Lord I will wait for the God of my salvation my God will hear me as Jacob of old wrestling with God and resolved not to leave him till he had blessed him Gen. 32.26 So our Fathers trusted in thee they trusted in thee and were delivered they cried to thee and were delivered they trusted in thee and were not confounded Psal 22.4 5. such a frame of Spirit the holy Ghost leads to pray in a believing trusting frame And 2. With a fervent desire and frame of heart the Holy Ghost is compared to fire He sat on the Apostles like cloven tongues of fire Thence Quench not the Spirit and therefore when men pray in it it puts heat and life into them an earnest desire after those things which it directs absolutely to seek of God Thence it is said The effectual or operative fervent prayer of a righteous man availeth much Jam. 5.16 They that onely say over prayers or pray luke-warmly coldly and formally pray not in the Holy Ghost though this fervour of Spirit in prayer stands not in the loud speaking and straining the voice or in much repetitions but in the earnestness of the Souls desires and ardencie of affection to the
improbable to the eye of flesh and blood or carnal reason that ever it should be performed Psal 105.19 So God exercised and tried Abraham's faith concerning a childe making him wait 25 years after his coming into Canaan before he performed the promise thereof to him and so he tried David as pertaining to the Kingdom c. for that 's an evidence of the Souls believing God and trusting in him when it yet holds fast its confidence though he seems to forget his word and makes no haste to perform it to it 2. To try and exercise the love of the Creature to God and to the mercy promised whether it will yet wait upon him and stay for his promise or imbrace some other more present injoyment that is more at hand and in its power to attain it men love not God nor the mercy promised at some high rate they will let it go and not stay or tarry for it they will with Demas imbrace this present world but if they love him and his mercy they will wait and tarry for it how ever long it be that he delay it as Jacob that loved Rachel was willing to wait and tarry for her seven years rather than not enjoy her and counted it but a small time for the love he had to her Gen. 29.20 3. To draw out the desire and affection of the Soul more after him and his mercy that it might long for it and pray and be earnest with God for it that so it might not come before it be heartily welcome and acceptable to the Soul that so also the Soul may be more thankful for mercy and better prizesâ— use it when it comes what men come easily and suddenly by they often as little value or regard but what they long for and earnestly desire and seek after and yet do not presently finde that they more prize when they doe obtain Abraham and Sarah being long delayed before they obtained a childe when at length God gave one to them they called him Isaac because of the joy and laughter that then they had in him Gen. 21.6 And Hannah having obtained a Son after long seeking and waiting dedicated him to God in thankfulness to him 1 Sam. 1. and 2. 4. To humble and meeken them in their hearts and spirits that so they might not lift up themselves in the mercy injoyed as if they had it either by themselves or for some worthiness in themselves but know that they receive it of the Grace of God in his time and at his pleasure that so he might therein and therefore be glorified Should God give men favours and mercies so soon as they desire them they might be apt to be lifted up in and for them as if their worthiness was such that God gave them with respect thereto or as if their desires did fetch them down and so after a sort by their power they had obtained them but when God withholds his mercies for some time he gives his people in that time to see and prove the many weaknesses of their endeavours and the many distempers and frowardnesses in their hearts the murmurings and faintings that they are apt to fall into and how soon they are apt to tire and be weary if God did not in mercy pardon and quicken them by which means they prove that it is not for their own worthiness that they are at last supplied satisfied but out of the great goodness of God toward them Or also that it is not by the power of their endeavors or desires but by the power and good will of God that they are saved Thus Moses tells Israel from God that he had led them forty years in the wilderness to humble them and prove them that he might do them good in the later end that they might not attribute the Lords giving them the good land to their worthiness but to his goodness Deut. 8.2.3.16 and in Chapter 9. minds them of their many failings and great iniquities committed by them in that time of tryal that so they might not say when brought into the Land of Canaan that for their righteousness he had brought them into that Land Yea he goeth over it twice or thrice that not for their righteousness or the uprightness of their hearts they did go in to possess that Land but for the wickedness of that people God drave them out and to perform his words sworn to their Fathers c. which he demonstrates from the many proofs of their stubborness which they had given in that time of exercise and trial ordered to them Deut. 9.4 5 6 7 c. 5. In a word God doth thus to prepare his people for mercies and make them more meet and fit for the injoyment of them and more thankful for them while they see they are at his pleasure and in fittest time bestowed on them that patience having its perfect work in them they might be intire wanting no good thing James 1.3 4. for 2. There is also in this tarrying a patient bearing that delay or deferring of comforts and a still retaining their confidence that they shall be granted and a keeping the way in which they are directed to expect them even as he that waits for a man both goeth to the place in which he hath promised to meet with him and in the time of his not coming stays there for him till he come not turning and going again though at his first coming and for some time after he there finds him not yea and though he sustain some troubles by so staying He that believes makes not haste Isa 25.16 He casts not away his confidence as they that draw back to perdition but exercises patience till he have done the will of God therein and so through faith and patience inherits the promises Heb. 6.12 with 10.35 36 37 38. and both those things are joyned together in the Lamentations as answering to waiting for the Lord Lam. 3.25 26. for having said ver 25. The Lord is good to the man that waiteth for him to the Soul that seeketh him it follows by way of inference It is good for a man both to hope and quietly to wait or tarry for Gods Salvation v. 26. yea in waiting is further implied 3. An earnest desire and seeking after the mercy and salvation of God as from that â—ference now mentioned as the consequent from the assertion of Gods goodness to the soul that seeks him is implied And indeed the heart cannot tarry and wait in hope and expectation of any thing that it hath no desire to injoy or see However the outward man might be forced and constrainedly made to stay in a place till such a thing come yet the heart is gone from it in case it hath no desire after it An earnest desire then for and a seeking after this mercy and Grace of God is here also commended to us in this waiting posture exhorted to that our affections should be after and upon that eternal life
when brought to own him for out Lord and to subject our selves to his Government over us as in believing on him we do and especially if we therein exercise our selves to more knowledge of him and obedience to him as in building up our selves on our most Holy saith If justified by his Blood much more will be save us from wrath in his Mercy towards us Rom. 5.9 2. And yet more in that he is our Lord as the Lord of all generally in a more common sense and relation so the believers Lord in a special sense and relation as exercising his Lordship peculiarly over and for them as one owned as their Lord and depended on for the exercise of his power for their help yea he is so the Lord of the Believers as the Husband is Lord of his wife as he is often stiled in the Scripture language as in Psal 45.10 Hearken O Daughter and consider incline thine eare also and hear forget also thine own people and thy Fathers house so shall the King greatly desire thy beauty for he is thy Lord and worship thou him And surely he that is specially the Lord owner Head Husband and disposer of his people is both worthy to be waited on by them â—nd will be more especially merciful to them He that is good and a merciful bountiful Lord over all and to all his Creatures so as to open his hand and liberally to satisfie the desire of every living thing will especially be rich in mercy to all that call upon him that call upon him in truth that pray in the Holy Ghost He will fulfil the desire of them that fear him He also will hear their cry and he will save them Psal 145.18 19. 3. 〈◊〉 that he is our Lord Iesus that is so our Lord as also our Saviour our Lord and Saviour the Saviour of all men but especially of them that believe 1 Tim. 4.10 his name was therefore called Iesus because he was born into the woâ—ld and manifested to save his people from their sinâ— Matth. 1.21 and Believers in him who are brought to and built upon him are his people in a special sense his sheep his flock his Disciples yea his Body whereof he is both the Head and Saviour Ephes 5.23 and therefore he is both worthy their waiting on him for his mercy and they have good ground of incouragement to expect his Mercy in the pardon of their sins and saving and helping in out of all their sorrows afflictions and sufferings and supplying of their wants in their waiting for it from him especially seeing also 4. He is our Lord Iesus Christ that is our Lord that is anointed of God to be our Savior He is both appointed of God his Father thereto and furnished with the Holy Ghost and power to fit him thereto It is the will of the Father his designaâ—â—â—n choice and ordination of him that every one that seeth the Son and believeth on him should have everlasting life and that he should raise him up at the last day namely to the injoyment of that everlasting life And therefoâ—e he being faithful in all things to him that appointed him as well as merciful and loving to us that believe in him they that flee to him for shelter and refuge may comfortably expect and wait for his Mercy even unto eternal life put all these together As he is Lord it implâ—s him to have power and authority to shew us Mercy as our Lord relatioâ— and ingagement to exercise his power and authority for our good as our Saviour mercy toward us in his heart and as Christ or anointed to save us an Office and designation of God his Father to shew us mercy according to his great power and goodness all speak ingagement upon us and incouragement to us to wait for his mercy for his mercy in all our present case yea mercy unto everlasting life which is the next thing considerable Vnto eternal life Which denotes either the tendencie and issue of his mercy or the term of our waiting for his Mercy 1. The Mercy to be waited for desired and to be sought after by us is not only Mercy in this life or the Mercies or benefits of this life though they are also in his hand and dispose and he is ready to impart them to us as he sees good for us but such Mercy as conduces to and ends in eternal life such as be the forgiveness of our sins the giving of his Spirit and Grace to us his supporting us in all trials and afflictions his sanctifying us and conforming us to himself in all holiness and goodness his receiving our Spirits in Death and raising us up from the dead to eternal life and glory and the possessing us of it at the day of his appearance all which are the fruits and effects of his Mercy and his Mercy stands appears and is acted sorth in the gift of them to us they being not the procurements of our goodness services or sufferings or to be looked upon as our merits things any way deserved by us but the procurement of his Mercy in his Death and sufferings for us and his Mercy and compassion and riches of his Grace and bounty towards us yea eternal life it self is the gift of God through Iesus our Lord as the effect and fruit of his Mercy to us and therefore 2. We are to wait for his Mercy unto or until we arrive at eternal life till we have and attain to the full of that which his Grace and Mercy hath procured for us and he as our Lord and anointed Saviour is designed to give unto us and confer upon us which is included and contained in eternal life 1 Iohn 2.24 25. This is the promise which he hath promised us even everlasting life which although it be given us even mankinde in Iesus Christ inasmuch as he is given of God to us that he might be received by us whether we receive him or not and he is that eternal life that was with God in the beginning and in these last days was manifested to us 1 Iohn 5.11 and 1.1 2. and he hath in him all that will produce in us being received by us eternal life or an everlasting happy state and condition as remission of sins the Holy Spirit of life and power the presence favour and fulness of God and of all Grace and blessing yea and though the Believer is said now to have everlasting life inasmuch as he hath Christ in whom it is and so hath it by way of right title and interest and some beginnings and first fruits of it in that he hath the forgiveness of his sins the Holy Spirit the favour of God and his blessing in which is life Psal 30 5. and 133.4 Prov. 8.34 yet that which is most properly eternal life is that full perfect and everlasting freedom from all sin sorrow and evil and that full perfect and perpetual injoyment of the glorious presence and blessing
strengthens the wise more than weapons of war Eccles 7.19 Thence the being rooted and built up in Christ and his mystery is the way to be preserved from such as would intice us Coloss 2.2 3 4 7. As also thence we shall be more filled with love to God and Christ and Love is strong as death Cant. 8.6 yea and therein we may warn one another of and arm one another against our enemies and coolers and instruct and encourage one another and provoke to love and good works and so strengthen one another 1 Thess 5.11 14. Heb. 10.23 24. Two are better than one to keep from falling or help up again Cant. 4.10 3. In the fellowship of holy men also is spiritual heat Thence also Solomon tells us Two is better than one for if two lie together they will be hot fervent in spirit and in love to God and one another Cant. 4.11 For there God commands the blâ—ssing and life for ever Psal 133.4 4. And then praying in the Holy Ghost the Spirit of Faith and Love is the way to obtain more Spirit and Grace from God Matth. 7.7 11. Luke 11.13 and thereby we may have more experience of him answering our prayers which engages to love him the more and so tends to encrease in us and keep us in the love to him infused by him Psal 18.1.3.4 116.2 I love the Lord because he hath heard my prayer c. But though these things might have been more largely handled in the Treatise yet it being sent up to the press before I thought of doing so and in the Press before I thought it was And what is there said about keeping our selves in the love of God in the other sense of it which I look upon as the more proper and genuine sense including and leading to this it shall suffice to have given these hints of them here Which having done I shall detain thee no longer from the Treatise it self But wishing and praying for Gods blessing on and with both it and thee that my cost and pains therein be not lost and with desire of thy prayers for meâ—â— and thanks to God if thou meetest with blessing in and benefit by it I leave thee to God and rest Lyn March 17. 1670 1 Thy Friend and Servant in the Gospel of Christ John Horne Books sold by Thomas Passenger at the Three Bibles on London-Bridge ROyal and Practical Chymistry by Oswaldus Crollius and John Hartman faithfully rendred into English folio price 10 s Gods Revenge against Murther by John Reynolds containing Thirty Tragical stories digested into six Books newly reprinted folio price 10 s. 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THe Epistle of Jude analized and paraphrased to Verse 20. which is the Text page 1. The Text propounds a serious counsel to unfeigned Believers page 10. Wherein is I. The title or compellation of them Beloved Whence is observed Observ 1. That they that abide in the faith when others turn aside or endeavour to corrupt it are more worthy than others p. 11. II. The note of distinction But ye Whence it is observed Observ 2. That there is a great difference between hearty Believers and others especially between them and Backsliders or Corrupters and that difference is to be noted by Christs Ministers p. 13. III. The mattâ—â— mainly exhorted to To keep themselves in the love of God Observ 3. That Believers are in Gods love p. 16. Which is 1. General or a love of pity p. 17. 2. Special A love of owning and delight p. 20. Believers are in the general love both as all others p. 23. Believers are in the general love both and so as others are not p. 26 And they are in the special love p. 24. The streams fruits thereof in 12 particulars p. 25 to p. 39. Which is applied by way of use 1. To unbelievers by way of Exhortation p. 40 Reproof p. 43 Instruction p. 45. 2. To believers by way of 1. Comfort p. 46 2. Exhortation and that to Love and hope in God p. 50 To rejoyce in and give thanks to God p. 51 To moderation in griefs fears c. p. 52 To obedience to him p. 53 To abide in him p. 54 Which leads to Observ 4. That it 's the believers greatest concernment to keep themselves and one another in the love of God p. 56 Whence four points and noted as included Point 1. That possibly â—ey may go out of Gods love which is explicated and proved p. 60 to 68 An Objection is there answered Point 2. That there is not onely possibility but danger also p. 71 Danger 1. Of it from 1. The many enemies endeavouring it p. 73 1 Satan ib. 2. The flesh p. 44 3. The world p. 75 4. False Teachers p. 76 2. The believers weakness to defend himself p. 81. Or rather aptness to conceit himself strong p. 85 3. The holiness and severity of God against withdrawers p. 87 2. In it shewed in four particulars p. 92 93. Point 3. That there is no necessity of it Believers may keep themselves in Gods love p. 94 Not of themselves p. 95 But by the Grace of God p. 96 Which is considered in seven particulars p. 97 The Armour of defence given them briefly explicated p. 106 Point 4. That it 's expected from the believer and is put upon him in some sort as his work to keep himself in the love of God p. 111 Which is considered 1. As to its act what is implied in it p. 112 2. As to its reaâ—â—ns p. 115 The fourth Observation with its several points applied 1. By way of Reproof several ways p. 120 2. By way of Exhortation to care and watchfulness p. 124 IV. The way and means of this preservation Edifying your selves c. Thence Observe That the way for believers to keep themselves in the love of God is to edifie themselves in their most holy faith praying in the Holy Ghost p. 128 In which are two branches viz. I. To edifie themselves
be easily abused circumvented and overthrown by our spiritual enemies in their attempts upon us to that purpose indeed as it is with Children â—hat have wise and able Parents or Guardians however weak they are of themselves yet if they will not listen to their subtle enemies in their â—rafty suggestions but first advise with their said Parents and Guardians that are wiser then they â—r if they will not venture to come near them but in their hands they are and may be safe enough notwithstanding the strength or subtlety of those that would either cheat or hurt them so it is here the weakest Believer calling upon God and cleaving to the instruction and counsel of Christ and his Spirit is safe enough and shall be preserved from falling but as the Child neglecting the Fathers hand and counsel may be undone so is it here whence Wisdom so frequently advises Hear O ye Children the instruction of a Father â—d attend to know understanding and keep my Commandement and live and my Law as the apple of thine eye and depart not from the words of my mouth and many the like Prov. 4.1 4 5.6 and 5.1 2 6. and 7.21 Whence we may further note that the Believers danger lyes not simply or so much in his own weakness as in his being liable to think himself wise or strong and so to be puffed up with pride and so to trust to and in himself and his own righteousness as in Ezek. 33.13 or beauty as Ezek. 16.17 or that he is Christs as in 2 Cor. 10.7 that he is rich and increased with goods and needs nothing and so grow luke-warm and carelesly indifferent whether he look to Christ or not yea neglect to buy of him what is necessary for him as Revel 3.14 18. or say he is now become a Lord himself an owner of much in himself to live upon and so matter not to come to Christ like them in Jeremiah 2.3 that said They were Lords they would come no more at God This this is that which mostly indangers those especially that are more abundantly gifted inlarged and exalted above others even as the Child that conceits its self strong while it is not so vâ—â—â—ring to go alone gets a fall and many presuming on their own sufficiency of wit and parts to neglect their Fathers and Friends advice are over reached by subtler heads Thence Solomon observes that there is more hope of a fool than of one that 's wise in his own conceit Prov. 26.12 Peter conceiting himself strong enough to follow Christ whithersoever he was to go and thereupon following him unwarrantably into the High Priests Hall got a sore fall in his denying him thrice Yea is most probably if not assuredly believed that â—â—e fallen Angels fell through reflecting upon their own created excellencies and lifting up themselves thereby above their places and from that subjection to God and dependance on him in which he set them but certain it is that the Church of Jerusalem this way fâ—ll to play the harlot from him that had espoused her to himself and provoked upon her self such judgments from him as the Law and usage of the Countries allot to Harlots Ezek. 16. so true it is that Pride goeth before destruction and an haughty mind before a fall Prov. 16.18 Whence the Wiseman adds that it is better to be of an humble spirit with the lowly with those that stand below that are mean in parts gifts esteem and are content with their low conditions then to divide the spoils do great exploits atchieve great victories and successes and get the honour and respect of men for their gifts graces actings c. with the proud verse 19. Now that Believers also may possibly be puffed up with pride not only the cautions given by Moses to Israel Deut. 6. and 8. and his fore-prophecy of him Deut. 32.15 and the Apostles warning Beleivers to take heed of it and not be high-minded but fear Rom. 11.22 and the Lords giving to Paul a thorn in the flesh a messenger of Satan to buffet him to prevent it in him 2 Cor. 12.8 9. but also the Instances above hinted in Jerem. 2. Ezek. 16. Revel 3. do plainly evince it Therefore blessed is he that fears alwayes with a fear opposed to high-mindedness Prov. 28.13 and good to say with good Jehosaphat We know not what to do O Lord but our eyes are up to thee for we have no might against this great company that cometh against us 2 Chron. 20.12 3. And then the holiness and severity of the Lord who resists the proud against those who neglect and withdraw from Christ compleats the danger for were our enemies never so many and mighty and we never so weak or through conceit and pride liable to fall yet if God would alwayes forgive and continue to own us there were yet no danger but the case is not so but as in the Son of God is life and as in abiding in him there is abiding and continuing favour from God unto everlasting happiness to be met with out of that infinite respect that God shews to him namely to Christ and the delight he hath in him so on the other side out of the same respect to and delight in him he will be provoked to wrath though slow to it and give up men to their own lusts and delusions for slighting and turning from him and there is no respect of persons with God The just now shall live by faith but if any man or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Greek if he the just man draw back my soul sayâ—s God shall have no pleasure in him Heb. 10.39 If ye walk after the flesh says Paul Rom. 8.13 â—e dye but if by the Spirit ye mortifie the deeds of the body ye shall live Thence the Apostle couples in himself of whose right believing there can be no doubt and sayes How can we escape if we neglect so great salvation Heb. 2.3 And if we sin wilfully after the knowledge of the truth received there remains no more sacrifice for sin but a certain fearful looking for of judgment and fiery indignation c. Heb. 10.26 27. And so generally the Gospel tells us as well of indignation and wrath towards men upon their departures from God as of his special favour and grace in their cleaving to him And as the Grace and Mercy of God is more abundant towards us under this clearest dispensation of the Gospel by the personal appearance and ministration of Christ than it was under the Law so also the terrors of God and his wrath is answerable to the Rejectors of it or Apostates from it to that purpose is that in Heb. 10.29 If they that despised Moses Law dyed without mercy under two or three witnesses of how much sorer punishment shall he be thought worthy who hath trod under foot the Son of God and counted the blood wherewith he was sanctified an unholy thing and hath done
defection from God and Christ either to avoid the difficulties and troubles in and to the flesh that he endeavours to fill them with and which God for the tryal of their faith in him and love and obedience to him exercises him with or permits and orders to come upon him or else to gain the sweetness and profit of other carnal or worldly injoyments set before him therefore that he take and make use of all those weapons of defence those Arguments of the Gospel and observe those wayes and rules appointed him therein with watchfulness thereunto and against the wiles and workings of the Adversary with which God hath furnished him and unto which he hath directed him in Jesus Christ taking heed of listening to and being moved by any of those subtle Arguments brought by the Adversary to him to disswade him from his stedfastness in the faith and constancy of his profession whether from the dangers threatened him should he hold fast his purpose and way or the insufficiency either in himself or in God and Christ to defend him from them or from the many sweet and pleasant injoyments to the flesh or spirit in some other wayes to be obtained by him but minding what answers thereto and there against the Word and Testimony of God doth afford him diligently to take heed to them and oppose them there against and so to take heed of walking in any such ways as in which the Adversary may find him out of Gods protection and naked and open to his temptations To this purpose are those many counsels to Watch and stand fast quit themselves like men and be strong 1 Cor. 16.13 To take heed to themselves and put on the whole Armour of God and therein to resist Satan and yet still to stand to walk circumspectly not as fools but as wise c. Unto which things God having in his favour abundandantly furnished them expects and requires their care and diligence and exercise of their powers and faculties for their own defence and that because 1. God hath not called us to Christ to be idle and do nothing but to be active and obedient he hath called us not to glory only so as Christ should without us necessitate us to it but also to vertue that we might in the strength of Christ given us travel in his wayes toward the injoyment of it and with his spiritual Weapons fight manfully and valiantly against all those Adversaries that would spoil us or cheat us of it We are Gods workmanship created in Christ Jesus to good works fore-ordained by him that we might walk in them and as trees of righteousness that we might bear and bring forth the fruits of righteousness unto his glory and be a peculiar people for him zealous of good works And therefore he expecteth from us and requireth of us in the strength vertue and power that he gives us to walk and war to do good bring forth fruits abound in good works c. And if being so furnished by him with his Grace as that we may do and abound in these things we do fail his expectation and desire sit still instead of marching on toward the heavenly Canaan or draw back again towards Egypt fling down our Weapons or like Ephraim being harnessed turn our backs upon our enemies in the day of battel and so yield up our selves to the power of their temptations not exercising our selves to good works nor bringing forth good fruits but the contrary How can the most holy and pure Majesty that hates iniquity slothfulness and cowardliness approve or own us especially if through our sloth and cowardliness we yield our selves to his and our enemies and let them do what they will with us and so take part with them against him who hath done so much for us and put so great ingagements to him upon us For 2. He hath called us to glory also that we may be a glorious honourable people to him and he have glory by us that we might be for a name and for a praise to him by our vertuousness fruitfulness strength courage wisdom and well doing in the power of his Grace now he should be dishonoured and disparaged by us and we be an inglorious shameful people our selves if being so fortified and furnished for resistance against our enemies we should yet do nothing against them but be alwayes meerly passives as those that are alwayes Babes and Children that have received from Christ nothing of manhood and courage in us that must have all done meerly for us without us and we do nothing in and by Christ in which he may have glory by us Herein is God glorified that we bring forth much fruit and so that we by the help of his right hand do valiantly quitting our selves like men and being strong behaving our selves wisely and not doing as fools to be frighted from our station by every or any bugbear or allured to part with our safety or happiness for the desire after some gew-gaw or trifle that looks somewhat bravely therefore having so every way furnished us he expects something therein from us and puts something in the vertue thereof upon us Working in us of good pleasure to will and to do He wills us to work out our own salvation with fear and trembling and to do all things without murmuring or disputing that we might be blameless and harmless the Sons of God without rebuke and blame in a crooked generation Phil. 2.12 13 14 15 16. That the courage wisdom power vertues of God appearing in us no Momus or Carper might find any just ground of reviling us as being saved of God but wholly destitute of the vertues of God and unserviceable to God as having nothing but a righteousness imputed to us without any power or life of God working in us or wrought forth by us Yea and 3 Otherwise the gifts and furniture of God his spiritual weapons provided for us and brought to our hands should be in vain if he should so do all for us as to leave us wholly idle and put nothing upon us in his strength and power and by his Weapons of righteousness to be done by us Sure God gives the manifestations of his Spirit to his people to profit with 1 Cor. 12.7 He gives us not his Armour Shield and Sword to lye and rust by us but to be put on and used by us yea he gives us life and bread to nourish our life and strength with our life and wisdom with our strength to the end that we might use them in his way work and service for our own defence and the defence of his Truth against his its and our enemies He gives us not talents to hury up in the earth but to trade with for his honour and advantage He lights not a candle to put it under a bed of sloth or hide it under a bushel by some scanty limiting it to some few but to be set upon a Candlestick that it may
that we fall not into Temptation To take heed least our hearts at any time be overcharged with surfetting and drunkenness c. to take heed of false Prophets and that no man deceive us To give all diligence that we fail not of or fall not off from the Grace of God To beware of flothfulness because that casteth into a deep sleep of Spiritual security and carelessness and then a man lies open to the enemy to fall upon him and destroy or devour him but to follow the steps of those who through faith and patience have inherited the promises exhortations and warnings and provocations by manifold Arguments to all diligence in this matter are every where obvious in the Scriptures to believers and that that is said and shewed before both of the possibility and danger of failing otherwise of the Grace and love of God as to its continuance and the fearful things that befal in such a case as also the certainty of abiding in it and obtaining unspeakable joy and happiness in our care and diligence in depending on God and Christ and expectance of such diligence and earnestness in us may incite and provoke to the diligence circumspection and watchfulness exhorted too and reprove that too great carelessness negligence and slothfulness in these matters of so great concernment too ordinarily found even in Believers as it was found and reproved in the Angel of the Church of Ephesus leaving his first love and in the Angel of the Church of Sardis that had almost quite lost all his strength so as that he was ready to die and in the Church of Laodicea or the Angel therof grown Lukewarm therefore ready to be spewed out of Christs mouth unless he awakened up to zeal and diligence and repented of his indifferencie upon Christs reproofs of him Rev. 2.4 5. and 3.1 2 14 15 16 19. Oh it is a great shame for us to be careful and diligent to keep or increase our Estates or Honours here in this World which after a while do what we can must be taken from us from us or we from them and to be so indifferent and negligent about retaining that Grace and favour of God whereto he hath admitted us by Jesus Christ as if it were not of that worth and excellencie as those other poor fading and uncertain matters when as it is the source spring and fountain of all blessedness and happiness But I shall pass from this first and main matter of the Text to the next The way and mean to keep our selves in God's love and that is edifying our selves in our most holy faith praying in the Holy Ghost whence we may note That Observ 5. The way for Believers to keep themselves in the love of God is to edifie themselves on their most holy faith praying in the Holy Ghost Here be two means 1. Edifying themselves on their most holy Faith 2. Praying in the Holy Ghost Let us if God permit consider them in order And first 1. Divers things as to the first of them are to be explained for better understanding and usefulfulness of the Proposition as to that Branch of it as to say 1. What is meant by the Faith here on which Believers are to build up themselves and one another 2. Why is it called their Faith 3. Why is it called their most holy Faith 4. What that is that is to be builded on it 5. How the believer is to be builded on it And 6. What that signifies that they build up themselves and how that they may do that 7. How the building up themselves thereon conduceth to the keeping themselves in the love of God 1. For the Faith here mentioned what it is or signifies we are to mind that the word Faith is is used two ways either 1. For the act or habit of believing and so it often signifies as in these expressions Lord increase our faith and if ye had faith as a grain of mustard seed ye should be able to say to this Sycamore tree be thou plucked up by the roots and be thou planted into the midst of the Sea and it should obey you Luke 17.4 5. Your faith is spoken of throughout the world Rom. 1.5 Faith cometh by hearing and hearing is of the word of God Rom. 10.17 After I heard of your faith in the Lord Jesus and love to all the Saints Ephes 1.15 and many others 2. For the Doctrine of faith and the matter and object of faith in it contained to that purpose is that of Paul Gal. 1.22 He that persecuted us now preacheth the faith that he destroyed So Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of Faith So verse 5. and 7. and 9. They that he of Faith the same are the Children of Abraham and are blessed with faithful Abraham Now in as much as the Faith or Doctrine preached is also called the preaching of Christ or of Jesus Christ Acts 9.20 Rom. 16.25 1 Cor. 1.22 24. We preach Christ crucified And 2 Cor. 4 5. We preach not our selves but Christ Jesus the Lord Therefore even Christ himself as preached and declared in the Gospel may also be contained in the signification of the word Faith when taken in this second sense and meaning Now that the word faith is not meant here in the former but in the latter sense is evident because it is here represented as the foundation to be built upon or matter wherewith they were to be built up but that is not faith as it signifies the act or habit of believing for that is something built rather upon the foundation or at most the way or means of building or being built on it Christ himself as held forth in the Apostles Doctrine or also the Apostles Doctrine as holding forth Christ in it is the foundation and is so spoken of in the Apostles Writings as in 1 Cor. 3 11. Other foundations can no man lay than that which is laid which is Jesus Christ What more plain than that Jesus Christ is the only foundation laid of God and of his Apostles in their Doctrine To this purpose it is that the Apostle Peter quotes that Scripture of the Prophet Isaiah Chap. 28.16 and applyes it to Christ in 1 Pet. 2.4 6. where having called him the Living stone chosen of God and precious he saith Wherefore it is contained in the Scriptures behold I lay in Sion a chief corner-stone elect precious and he that believeth on him shall not be confounded Unto you therefore which believe he is precious c. This is that foundation which the Apostle speaks of to Timothy when he saith 2 Tim. 2.19 The foundation of God standeth sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firm having this seal the Lord knoweth them that are his c. For therein God seals to it owns and approves or knows all that be his the foundations namely or knows the foundation it self as peculiarly his as Christ is and others that
are his in him by vertue of him known and owned by him as also in this that he allows not any in iniquity that name his Name though by vertue of Christ held forth in the Apostles Doctrine that also may secondarily be called the foundation of the Prophets and Apostles as in Ephes 2.20 Built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone That Doctrine then or Christ himself as therein preached as the Son of God and Saviour of the World delivered up to death and crucified for our offences and raised again from the dead for our justification and glorified at ' Gods right hand for our salvation and that our faith and hope might be in God and so as appointed to be Lord and Christ the Judge of all who shall come again to judge both the quick and the dead is the faith here meant whereon Believers are to edifie and build up themselves and not their act acts or habit of believing which may be added to and builded up being imperfect upon this foundation so as this foundation cannot upon any thing else yea that Christ as so laid and held forth in the Cospel is the foundation to be built on is plain For 1. Christ was the first thing appointed or laid of God for fallen mankind as to his purpose and promise of him and he was the first thing preached to him in order to his return to God This was the Doctrine first preached in Paradise after our first Parents had sinned and were convicted thereof I will put enmity between thee the Serpent and the Woman and between thy seed and her seed He her Seed shall bruise thy head and thou shalt bruise his heel Though Christ was not as then actually manifested in the flesh crucified dead buried and raised again yet all that was intimately preached from the beginning as a thing to be accomplished in its time and season 2. And as this was the first thing or Doctrine preached so it was the foundation and ground of all other dispensations of God after to fallen man It is upon that account of Christs having interposed between God and us as the bruiser of the Serpents head the destroyer of his work the taker away and abolisher of Death that God now deals mercifully and graciously with men is inviting and leading them to repentance by â—is goodness and forbearance and lades them with his benefits and sends forth his light and truth to men to call them back to himself and to his Kingdom to be under his government and protection from which they were banished for their iniquity and so it is the ground and foundation of his Ordinances witnessing of Christ and of himself in Christ unto men and appointed as mediums for mens approaching to him and seeking of him and of Gods raising up and judging all men according to their works hereafter for there would have been no resurrection from the first death to any new judgment much less to life if Christ had not come and dyed for all men and risen again 1 Cor. 15.12 17 18. Acts 10.42 and 17.30 31. The final rewards and recompencings of men then as also his present chastisements in mercy and measure now and accepting and justifying saving and honouring those that believe in him and serve him stand upon Christ and his death and sufferings for all men and rising again and being appointed Lord of all and Mediator of God and men the propitiation for our sins even for the sins of the whole world as their proper ground and foundation Yea 3. He as so set forth is the ground and foundation of all right repenting and turning to God from our our sins and of all right believing hoping and trusting in God for his mercy and blessing of all prayers and praises to be made to God and so of all true piety and religion in fallen men for had there not been such a Ransome found out and Sacrifice offered for us there could have been no approach for us to God or acquaintance with God God sent him that the world through him might be saved and raised him from the dead and gave him glory that our faith and hope might be in God John 3.17 1 Pet. 2.21 So that he and the Word of the Gospel as setting him forth is meant by the faith here on which Believers are built and to build up themselves and each other 2. Now this is called their faith not because it is of them of their invention broaching or preparing as a foundation for themselves or others but because it is owned received and confessed by them it is that that they have and believe in their hearts unto righteousness and with their mouths confess to the salvation of themselves and others as Paul sometimes calls the Gospel he preached his Gospel as in 2 Tim. 2.8 According to my Gospel And so Rom. 2.16 Not because it was of him found out or invented or set on foot by him as if he had preached any thing for Gospel that he had not received from God and Christ but because it was ministred and preached by him even so this faith after the same manner is called the Believers faith as elsewhere The faith of Gods Elect Tit. 1.2 because made known and delivered to his elected and chosen Servants such as he chose to be his Servants the holy Apostles and Prophets to be declared and published by them as accordingly it was published by them and as it is called The faith once delivered to the Saints in this Epistle of Jude ver 3. because it was delivered to them and preached by them it might be called their faith though otherwise it is the faith of God and Christ Yea and in calling it the faith of these believers the Apostle intimately distinguisheth it from the false saiths or false doctrines of the false Teachers and Seducers of whom he had been warning them as if he should say it is not their faith they have corrupted themselves and fallen away from it and have received or devised and broached another faith doctrine or foundation different from and repugnant to yours with which I would have you have nothing to do much less build your selves thereon for that would not render you an house or habitation for God and so objects of his favour but Synagogues of Satan and objects of Gods wrath and anger but build ye up your selves on your faith which he also the better to induce them thereto calls their most holy faith Which leads us to the third particular 3. Why it is called the most holy faith 1. It is holy that is it is pure faultless no falshood or corruption in it for so holiness is sometimes opposed to uncleanness or filthiness as We are not called to uncleanness but unto holiness 1 Thes 4.7 Cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of the Lord 2 Cor. 7.1 So this Doctrine delivered
Jesus in glory when that that is perfect being come that that is in part shall be done away and there shall be no more need of teaching or saying to one another Know the Lord for all shall know him from the least to the greatest therefore these are called the last times because no other change is to be made noâ— any thing added till faith be turned into sight and fruition and therefore the Apostle saith if not only any man or Angel from Heaven preach against or contrary to but if we or any man or Angel preach anything beside or different from or as adding somthing as matter of faith or foundation to what we have preached and ye received let him be Anathema Gal. 1.8 9. and the Apostle John to the same purpose If any come to you and bring not this Doctrine receive him not to house neither bid him God-speed for he that biddeth him God-speed is partaker also of his evil deeds 2 John 10 11. Clearly implying that he that brings another Doctrine beside this faith once delivered to the Saints recorded in the Epistles and writings of the holy Apostles and Evangelists doth evil therein whatever works or deeds of zeal and piety he may do or seem to do with and in countenance of another Doctrine they are altogether evil deeds and not approved of God nor to be approved of men 3. And indeed the main reason why the Apostle calls the faith of these Believers the most holy faith was to commend it to them and move them to abide in it hold it fast and not suffer themselves by any pretences of Deceivers and false Apostles and Teachers to be waved therefrom For the false Apostles used that artifice to supplant the Believers from the belief of the truth and turn them aside from the faith that the Serpent used at the first with our first Parents to turn them from their belief of and obedience to Gods word to them as the Apostle so signifies in 2 Cor. 11.2 3 13 14. that is as the Serpent to beguile Evah pretended some want in their state that God had set them in and some great defect in that great provision or allowance that God afforded them even so the false Teachers as Messengers of Sathan did use to insinuate to the Believers of the Apostles Doctrine and so in and on Christ as set forth therein that there was some defect and want in that object of their faith and in the way in which they sought justification and the favour of God it was not a perfect and full way but would they listen to them they would shew them a more perfect faith or doctrine and so a more full and perfect object and ground of faith and confidence and way to happiness than Christs Apostles had done even as the Serpent perswaded Evah that there was some more excellent vertue and quality in the forbidden fruit to advance them make them likeâ— God than was in all the other injoyments that God afforded them in Paradise Therefore in opposition to that subtle and false insinuation and to fortifie the Believers mindes there against the Apostle there stiles it the most holy saith as implying the perfection of it that none can or may adde any thing to it to make it holier or better the adding to it is the corrupting marring and perverting of it so that whatsoever Doctrine should add to or alter it should be not the more but less holy nay indeed unholy even as the adding any thing to the holy Oyntment under the Law spoiled it and rendred it unclean This was an argument often made use of by the Apostles to arm the Believers against the false suggestions and canning slights of the false Apostles as may be seen in divers passages of their Epistle As so the Apostle Paul mindes the Colossians That in Christ and in the Mystery of God Father and Christ are hid all the treasures of wisdome and knowledge and that in him dwells all the fulness of the God-head bodily to keep them from being seduced from the simplicity in Christ or from the said mystery of God and Christ which is the same that the Apostle calls the most holy faith here by any inticing words or vain Philosophy and deceit Col. 2.2 3 4 8 10. and the Apostle John tells the believers that that which they had heard from the beginning abiding in them they should abide in the Father and in the Son and so injoy the promise of eternal life and that they had received an Vnction from the Holy One which abiding in them they should not need that any should teach them but as that taught them of all things meaning that the Doctrine of Christ and the Spirit therein received were the onely sufficient and perfect guide so as no teaching disagreeing from that was needful or behooveful for them and this to arm them against those that seduced them 1 John 2.18 24 25 26 27. as also in Chapter 5.11 12 13. he there minds them that God hath given us eternal life and that this life is in his Son and that he that hath the Son hath eternal life and he that hath not the Son hath not that life to the end that the believers to whom he wrote might be assured or might know against all the subtle secret and lying suggestions of the false Apostles to the contrary perswading them that that Doctrine of Christ and that faith in him that they had would not suffice to eternal life but that it was needful that they should turn out to some new form of Doctrine and object of faith or adde something as the observation of Moses Law thereto if they desired to be saved I say contrary to this he tells them he that hath the Son hath life and he that hath not the Son hath not life that the believers might know that they have eternal life that they might know that they were in a sure and certain way to it and were at present by vertue of Christ believed in and had by them heirs of it and that in turning out from him and letting him go they would deprive themselves of it that so they might believe that is yet believe or continue to believe in the name of the onely begotten Son of God and not turn from him after any thing else that the false Teachers might propound to them as better for them and more full and certain that being the way to deprive themselves of the good they were in and of the life and happiness they were in Christ heirs of as also to the same purpose is that in 2 John 9. where having warned them of deceivers and wisht them to look to themselves he adds Whoso transgresseth and abideth not in the Doctrine of Christ he hath not God but whosoever abideth in the Doctrine of Christ hath both the Father and the Son yea whereas it was a false suggestion of the false Apostles that the Doctrine of Paul and
Caution Look diligently least any man fail of the grace of God least any root of bitterness spring up and trouble you and thereby many be defiled least there be any fornicator or prophane person as Esau who for one morsel of meat sold his birth-right for ye know how afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears for ye are not come to Mount Sinai the Mount which might be touched and which burnt with fire c. but ye are come to Mount Sion the City of the living God c. See that ye refuse not him that speaketh for if they escaped not who refused him who spake on earth how shall we escape if we turn from him that speaks from heaven Heb. 12.15 16 17 18 22 25. Where the Apostle from the heavenliness and so by consequence the holiness and graciousness of the Gospel ministration warns us to take heed of all prophaneness and implyes the severity of Gods judgments against the prophaners of it and the turners of the Grace of God into wantonness The more the Grace of God is set before us in any Doctrine the more it teacheth us to deny ungodliness and worldly lusts and ingages to holiness in heart and life Now the Grace of God is most fully set forth in the Gospel as now since the ascention of Christ published to all Nations for the obedience of faith and therefore as it is the most gracious so upon that account the most holy faith but now where God bestows most grace he expects most holiness in return for it and therefore there he is most displeased with mens unholiness and ungraciousness especially when that that is given to produce holiness is made use of to incourage men to loosness and prophaneness The more holy any thing is the more severely the abuse of it is punished by him as might be seen in Gods punishing Belâ—â—shazzar's abuse of the consecrated Vessels of the Temple of God to drink and quaff in prophanely amongst his Queens and Concubines Dan. 5. therefore this being the most holy faith the abuses and prophanations of it shall be most severely punished The use of all which might be to provoke us to carefulness in keeping to and holding fast this faith not suffering it to be perverted or prophaned and especially to take heed of perverting and prophaning it our selves as we would avoid Gods sorest and severest judgments but receive it with all gladness and acceptation and wait upon it and upon God in it for his power to sanctifie us and make us holy and as God is working in it to that purpose both to will and to do so work we out what God works in us and so our own salvation with fear and trembling least we should receive his Grace in vain withhold it in unrighteousness or turn it into wantonness But I pass on to the next particular to be inquired into viz. 4. What that is that is to be built upon or with this most holy faith and that is your selves 1. Not the faith it self that is not to be built up for that is already perfect and pure most holy it cannot be mended or made better every addition to it or alteration of it mars it and prophanes it that therefore is to be believed received and let abide as it is laid of God for us both in the things done to the person of Christ and in the Doctrine and declaration of Christ by the Apostles and Prophets that 's the foundation of the building and it is perfectly laid of God already Isai 28.16 1 Cor. 3.11 that is not to be built up but to be built upon to be held fast as most absolute and compleat nothing therein to be removed or altered that stands firm and sure and hath this seal The Lord knoweth thâ—se that are his the Lord like owns and approves it highly as it is his which he would not do if it was defective and imperfect he found fault with the first Covenant Priesthood Sacrifices c. upon the account of their defectiveness for making perfect the worshippers and therefore cast them by in due time took them away to bring in this New Testament the most holy Faith the most perfect and acceptable Sacrifices and most perfect Priest To whom he hath therefore sworn and will not repent and alter it as he did the former Priesthood and Law Thou arâ— a Priest to me for ever after the order of Melchisedeck Heb. 7.11 12 19 21 and 8 7 8 9 13. and 10.9 All is compleat and most holy here in this faith that therefore is not the thing he exhorts them to build or add to as the false Teachers were wont to do or pretend to do to make the Doctrine taught by the Apostles more full and perfect by their additions by which they corrupted it But letting that lye as God had laid it the exhorts them to build up 2. Themselves their persons hearts hopes c. therein implying 1. That Believers are Gods building as the Apostle calls them in 1 Cor. 3.9 Those that receive this most holy Faith they are thereby united with Christ the precious sure foundation and corner-stone and so as living or lively stones inlivened by that living Stone Christ to whom they are come They grow up into an holy spiritual house an holy Temple and habitation for God by his Spirit Yea as Christ is both the House and Temple of God himself For in him dwells all the fulness of the Godhead bodily and the foundation also of the House or Church of God so every Believer is both as the Temple of God by vertue of Christ in whom he is yea their body is the Temple of the Holy Ghost and is also a stone in the great Temple or spiritual building and as God dwelt of old in his Temple of old at Jerusalem between the Cherubims of glory not as to the comprehension of his Essence or Glory but as to a signal and more especial manifestation of his Power and Presence so God dwells in his Church and People that are in Christ by way not of the comprehension of his Essence but manifestation of his gracious presence and dispensation of his blessings Christ as held forth in the Apostles Doctrine is the only foundation of this building He is laid or built upon none of them or their vertues works or doings but they are all brought to and built upon him by the holy Spirit And therefore also they ought carefully to cleave to Christ as their only Foundation their Upholder and Sanctifier by vertue of whose firmness and infinite strength and fixedness all they that abide or continue upon or in the faith of him are firm and strong also yea As Mount Sion that can never be removed but standeth fast for ever Psal 125.1 2. and by vertue of his holiness and sanctity being Gods holy foundation they are holy too to God
as an holy Temple or building and therefore ought also to be clean and chast and holy in all things to him as he that hath appointed it for his habitation and dwells therein is holy 2. In that the Believers are the matter to be built upon that most holy Faith it is implyed too that they yet are imperfect and not compleat in themselves or in their conformity to Christ and attainments from Christ their faith is most holy no blemish or imperfection or defect in that but they that are in or upon it are not so they need to be builded up and perfected they may yea it s but meet and right that they should acknowledge their own shortness in holiness or goodness that so they may attend to grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ but they may not fault the faith once delivered to the Saints or accuse it of want or defect or bear that it be faulted added to or altered they are to let that alone as it is in that respect but attend that they themselves may be added to in their believing living righteously godlily and soberly in this present evil world though they be compleat in Christ their Head Root and Foundation Col. 2.10 yet in their attainments of the knowledge of Christ and conformity to him in holiness and happiness they have not yet attained neither are already perfect as the Apostle sayes of himself Philip. 3.14 15. They see but darkly and as in a glass not so as they are seen they know but in part and prophecy but in part that that is perfect in those respects is not yet come but to be waited for by them 1 Cor. 13.9 11. they may yet and ought to add in their faith vertue and in vertue knowledg and in knowledge temperance and in temperance patience and in patience godliness and in godliness brotherly kindness and in brotherly kindness charity 2 Peter 1.5.6 7. It will do us no hurt to acknowledge our own shortness and imperfection in our attainments so we also acknowledge the fulness and perfection of the most holy faith for perfecting us and bringing us to the inheritance yea as it is dangerous for Believers and leads to their destruction to admit an imperfection and defect in the faith for that will lay them open to impostures to corrupt them therefrom so not to acknowledge their own imperfection and defect to say they have no sin or have attained all fulness of knowledge and goodness or with the Church of Laodicea that They are rich and increased with goods and need nothing is very dangerous and destructive to them also laying them open to pride and puffings up in themselves as also to slothfulness covetousness and security and by that means to sail of the Grace of God and to be deluded and carried captive of Satan to their own destruction It implyes further 3. That their perfection in conformity to Christ and attainments by Christ is to be sought for in abiding in their most holy Faith and so by and from it as it signifies the object or foundation of it which is Christ and by and through the the faith as it signifies the Doctrine holding forth Christ They are not to seek further growth and perfection by going away from that to some other doctrine as better fitted for that purpose for then should not this be the most holy faith but that other doctrine should be more holy than this nor should they build up themselves thereon but besides this as quitting and forsaking this that they might be built up or build up themselves on some other thing but here they are to continue holding fast that which they have heard and received And to that purpose it is that the Apostle being about to leave the Elders of Ephesus and the Churches thereabout commits them to God and to the word of his Grace as able to build them up and to give them the inheritance Act. 20 32. and tells the Corinths that they should be saved in keeping in memory what they had received in the Gospel preached by him from the beginning or in the first things of it 1 Cor. 15.1 2 3. and 1.22 23. So the Apostle John too 1 John 2.24 25. for this doctrine is not like that of the Law or first Testament that made nothing perfect but perfection is herein and herethrough to be attained so far as we be capable of attaining it here yea to the inheritance it self also it is onely Christ as herein set forth that doth bring men The Doctrine then or faith once delivered to the Saints is not at any time to be waved or altered by us but suffered to abide and to be abid in by us and on that Believers are to build up themselves who are yet in themselves imperfect stand in need of building It s the foundation laid for them that upholds them and bears them up from sinking all their faith hope stay comfort springs therefrom and stands thereupon but it self stands upon none of them nor is added to or made more holy by them yea they themselves as to their Spirits and spiritual conditions stand upon it are what they are as a Building for God from and by it and in union with it and besides that there is no standing for them or any man nothing to support relieve or comfort them against the accusations of the Law and sin and Sathan nothing else to secure them and keep them from perishing in the wrath to come no other Sacrifice for sins to be found but what this presents nor otherwise than as this presents and therefore no forgiveness justification or salvation but upon and according to this faith and doctrine All the blessing and fulness of God is here dwelling and sure to be met with by those that there seek and wait for him and nothing but lies and emptiness can any finde to uphold them if this be turned from No work or worth no prayers or tears or acts of a man can help him that hath rejected and is besides this foundation all the Building therefore is to be on this but then it s to be inquired 5. How the believer is to be built thereupon and how to build up himself and what that implies to 〈◊〉 we may say 1. The building themselves upon this is the firming themselves in the belief and acknowledgment of this most holy faith a growing more into it and in union with it more to believe it and discern and see into the truth fulness and abundance in it more to love it and adhere to it as having all things of worth and excellencie in it and as thence seeking and expecting them and then 2. The deriving vertue from it strength courage fortitude patience and so the divine vertues in it to an increase and augmentation in all holiness and conformity to Christ and so an ascending up or mounting up more heaven-ward and God◠ward in
affections to him and hope and conâ—dence in him and so a growth in fitness for his service and for the injoyment of the promised inheritance and so for his inhabiting and dwelling in us and with us by his Holy Spirit and filling us with his Glory and glorious vertues 3. Yea and as the believers are a society amongst themselves in union with Christ and with one another by vertue of the common faith and salvation so this building up themselves or their being built up hath in it a joynt growth in the knowledge and faith of Christ and of the Grace of God in Christ and firmness in their adherence to Christ and dependance on him and in love one to another and so a growth in union and affection one with another and by that which every joint supplies from the head and every stone from the foundation or Holy Faith a growth up into God into the knowledge and love of him confidence in him conformity to him fitness for fellowship with him and the inhabitation of him by his Spirit in them and the injoyment of his Glory with and amongst them And all through and by vertue of the foundation and corner stone Jesus Christ in whom all the building fitly compacted and framed together groweth up into an holy Temple in the Lord for an habitation of God by or in his Spirit Ephes 2.21 22. To which we may add also 4. The multiplying themselves by the dâ—yly addition of others from the world into unity of faith and confession with them for as there is an â—ward increase and growth of every particular believer in faith love holiness c. in this building up and a joynt inward encrease of the whole Society by that which is imparted amongst themselves to each other in the same heavenly virtues and attainments so there is also an external and outward growth as to number and greatness of the society while others are dayly added to them which makes the House of God grow larger in its latitude it hath in the world a way of growth that believers have heartily desired after and rejoyced in when they have obtained it a blessing included in the blessing of Abraham wherein God promised to multiply and increase him and his seed Heb. 6.14 not only as his natural but also as to his spiritual seed the great thing that the Apostle Paul endeavored not pleasing himself but becoming all things to all men and pleasing them in all things not seeking his own profit but the profit of many that might be saved 1 Cor. 10.13 And it was the thing that David was better pleas'd with more rejoyc'd in to hear many say who will shew us good Lord lift up the light of thy countenance upon us than if he had seen them prosper in the world in their wealth and riches for thereupon he adds Thou hast put more joy and gladness into my heart namely for or concerning those that said as above than when their corn and their wine increased Psal 4.6 7. and therefore it may well be included in this edifying themselves here exhorted to viz. the endeavouring to adde and increase the number of believers by new conversions of others to the faith to partake with them in the Grace of God as well as to increase and further themselves and one another in their inward growth upon the faith especially too seeing that the exercise of our selves in charity to seek the conversion and salvation of others is a way in which God will add his blessing to and inlarge our selves as it is said The liberal Soul shall be made fat and he that watereth shall be watered also himself Pro. 11.25 which as well respects the helpfulness of others spiritual instruction as by distribution of worldly goods for the relief of mens outward necessities 6. Now in that it is said Build ye up your selves on your most holy faith and not only passively being built up upon it it is further signified both 1. That as the believers are not yet perfect or most holy as the foundation or faith is so their growth up to perfection is gradual not all at once attained or in a moment but by degrees in which they may be daily and always growing more and more for this counsel or exhortation is for a continued usefulness a business that they are always to look upon as their business till they be brought to the actual possession of eternal life or so long as they live here amongst men in the world There is in this growth up into an holy Temple for the Lord a going on from strength to strength Psal 84.7 8. a being changed into the image of the Lord from Glory to Glory as by his Spirit 2 Cor. 3.18 so that believers may not at any time say we are edified built up so fully already that we can build up our selves or be built up no further though they are to be at a stay in respect of their foundation the holy faith they are not to straggle from that yet as to their knowledge of it and faith in it and attainments from it they may say as the Apostle Paul of himself that they have not yet attained while here neither are already perfect but this thing they do forgetting the things that are behinde the things they have let go for Christ they press on forward toward the mark for the prize of the high calling of God in Christ Jesus and to press forward still every day more and more that they may apprehend that for which they are also apprehended of Christ Jesus Philip. 3.12 13 14. and so as the Apostle says to the Thessalonians edifie themselves still even as they do 1 Thess 5.11 they did edifie one another and yet he exhorts them still to do so there is ground for it there is need of it for as our Saviour says So is the Kingdome of God the Grace of God in mens Souls in respect of the efficacie of it there as when a man casts seed upon the earth and he sleeps and wakes night and day and the seed grows up and is increased no man knows how for the Earth of its own accord brings forth fruit first the blade and than the eare and than the full Corn in the eare c. Mark 4.26 27 that is the growth of the Grace of God in a man or of a man in that Grace is secretly indiscernably and leasurely not altogether and at once but by divers steps and degrees so that neither is any man to be discouraged if he do not sensibly feel or perceive his growth in Grace or that others so grow but to go on edifying and furthering himself and others therein in time their profiting will appear to all men Nor are they to put a stop to their standing in the earth the Holy faith or to their growth therein but still go on and abide riping and building and building up themselves till the Husbandman when he sees
this life support and help under or freedom and deliverance from the troubles of it and from the plots and malice of wicked men in the world against us as be necessary for us for our subsistence while here continued or for our serving and glorifying God and usefulness amongst men as Prov. 30.8 Feed me with food convenient for me Matth. 6.11 Give us this day our dayly bread O deliver me not into the will of mine enemies Psal 27.14 Deliver me O Lord from the evil man and preserve me from the wicked man which imagine michief in their hearts c. Psal 140.1 2. Pray that your flight be not in the winter nor on the Sabbath-day Matth 24.20 and the like for others as for our selves 2 Thess 3.1 2. 5. In particular wants exercises and temptations for such things as the Holy Spirit knows to be most profitable for us and others and most agreeable with Gods will in which we know not usually what to pray for but the Holy Spirit that God gives to his servants and worshippers doth and that helps their infirmities and makes intercession for them with groans that cannot be uttered Rom. 8.26 and leads his people in such cases to pray according to Gods will as Abraham for Ishmaels life O that Ishmael might live before thee Gen. 17.18 20. Isaac for children Gen. 25.21 Elijah for the life of the widow of Sarephaths child be restored 1 King 17. and so Elisha for the Shunamite 2 King 4 and many the like obvious in the Scriptures In a word the Holy Ghost shews what things are agreeable to the will and holiness of God and conduces to the promoting his Glory and our own and others good and directs us to pray for them as they be wanting and blesseâ— God for them as granted to us 2. As to the manner of praying both 1. As to the way of approaching to God that it be not in our own righteousness name or goodness as if we deserved any mercy of him to our selves or were worthy upon the account of our righteousness to obtain any thing but in the name and upon the account of Christ and so through and by him his Sacrifice and Priestly intercession for us the new and living way to God Heb. 10.19 20. and so in Gods goodness mercy and righteousness through him So David praying to God goes not in his goodness but in Gods Psal 5.7 As for me I will come into thy house in the multitude of thy mercies c. and in Psal 25.6 According to thy mercy think thou upon me for thy goodness-sake O Lord and Daniel Chap. 9.17 18. For the Lords sake and we do not present our supplications before thee for our own righteousness but for thy great mercies So the Holy Spirit instructs and directs us to come unto God by Christ as in Heb. 7.25 and in his Name to make our prayers and petitions John 14.12 13 14. and 16.23 27. 2. As to the expressions not studying quaint and elegant words and expressions as if God delighted in them but to utter our needs and desires in such words and expressions as the Holy Spirit leading us to minde the greatness and goodness of God the declarations of his â—inde and and will our own vileness and meanness and wants helps us with as knowing it is the faith and fervencie of the heart and the rightness of the frame of Spirit in our prayers that sounds best in Gods eare A braken or contrite heart O God thou wilt not despise He that studies quaint words to please men prays rather to men for their applause than to God for his Grace and blessing and so it leads not to use vain repetitions as placing holiness goodnes or the acceptableness of our prayers in such so often reiterated expressions or as thinking to be heard for or in our much speaking Mat. 6 7. though the Holy Spirit lets us see sometime ground and need for praying longer and sometime shorter as our cases may be as Christ was in prayer all night sometime Luc. 6.12 before he chose his Apostles and yet sometime was very short as when he raised up Lazarus John 11.41.42 3. As to the earnestness in praying The Holy Spirit leads to be chiefly earnest for those things that are of greatest concernment more earnest for what tends to promote Gods Kingdom and righteousness and to his Glory than for things in which our libâ—rty ease health or the like are onely concerned and to be most indifferent for those things in which Gods Name Kingdom or Glory are least concerned â— As to the incouragements and motives to pray To pray in the Holy Ghost is to pray in the incouragements motives and motions which the Holy Spirit giveth And they be such as the Gospel and Doctrine of Christ presents unto us as 1. The gracious goodness of God testified towards us in Christ Jesus in whom he hath declared and manifested himself a lover of us as his Creatures as mankinde yea though sinners and while so in that he was pleased to appoint and send him even his onely begotten Son into the world for us that we might live through him even through him as made and become the propitiation for our sins as in 1 John 4.9 10. Having not spared his Son but delivered him up to the Death for us all the Holy Spirit incourages us thereupon to hope and in that hope to expect that he will also with him freely give us all things and in such incouragement and upon such ground moves us to ask of him what is needful and good for us Rom. 8.26 27 28. 2. The compleatness of Christ as our Mediator and High Priest with God for obtaining Grace and mercy of him for us and to that purpose making intercession and of his Authority with God to dispense and hand unto us as well as of wisdom to discern and see whatever may be good and needful for us Heb. 4.14 Having such a great High Priest Jesus the Son of God passed into the Heavens for us let us go boldly to the Throne of Grace So Heb. 10.19 20 21 22 Seeing we have boldness or liberty to the Holy of Holies by the blood of Jesus that is by such a compleat full and perfect Sacrifice as that he hath offered for us such as infinitely goeth beyond all the Sacrifices under the Law as the foregoing part of that Chapter had largely shewed such as in which is perfection for the sanctified for ever ver 14. plenteousnes of Redemption forgivenes of sins and a powerful voice to speak for our acceptance Col. 1.14 Heb. 12.24 by a new and living way which he hath consecrated for us through the vail his flesh and having an High Priest over the House of God such a one namely as Christ is who is holy harmless undefiled separated from sinners made higher than the Heavens a Priest for ever after the order of Melchisedeck a King and Priest and that too the
by whom they come the Lord preserve and keep us that we be not of them in any thing but that in all our carriages and conversations we may be blameless and harmless the children of God in the midst of those amongst whom he sets us building to our selves on our most holy faith praying in the holy Ghost Vse 2. It may exhort and provoke us to take this course to keep our selves in the love and Grace of God where we are in it to build up our selves as hath been before shewed on our most holy faith praying in the holy Ghost to which what hath been noted affords both motive and incouragement 1 Motive From the consideration of the end of so building up our selves and the fruit and consequents of it 1. The end is that we may be habitations for God by his Spirit for that 's the end as hath been noted of Gods building and therefore the end both of his having laid such a foundation as the most holy Faith to be built upon and of his calling drawing and as it were laying the Souls of men to and upon it and of his bidding us to builâ— up one another and giving gifts and advantages to those purposes It is that we being built up he might dwell in us by his holy Spirit Ephes 2.21 22. and so fill us with his presence blessing and Glory as he did the Temple of old a Type hereof and the more we grow up into and are built up upon Christ the more he will inhabit and dwell in and with us by his Spirit and afford us his presence 2. A second and further end is our being kept in the love of God under his special care and protection for as God said of old of the Temple built up and dedicated to him the like will he say of and perform toward this his spiritual building yea and so much the more and the rather by how much he being a Spirit is more delighted in spiritual things than in bodily and carnal as that old Temple was whereas his people built upon Christ are a spiritual house 1 Pet. 2.5 with John 4.24 and by how much the truth and substance is beyond the type and figure or shadow Now he said of that material Temple in 2 Chron. 7.16 Now have I chosen and sanctified this house that my Name may be there for ever and mine eyes and my heart shall be there perpetually and then 3. The fruits and consequents hereof must needs be excellent and glorious such as may move us to minde this work and business of self edification with cheerfulness and diligence as 1. Gods dwelling and delighting in a people will be their safety and defence so as no harm or mischief shall befal them from all that are enemies to them and seek to harm them for he is mighty to save and will surely be as good or better an inhabitant of his house than other men are or can be of theirs He will put forth his power and greatness for the defence of it thence that in Isai 12.6 Cry out and shout thou inhabitant of Sion for great is the Holy One in the midst of thee and that in Zeph. 3.14 15 16 17. Sing O Daughter of Sion shout O Israel be glad and rejoyce with all thy heart O Daughter of Jerusalem the Lord hath taken away thy Judgement he hath cast out thine enemy The King of Israel even the Lord is in the midst of thee thou shalt not see evil any more In that day it shall be said to Jerusalem fear thou not and to Zion let not thine hand be sâ—ack The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy c. It is true that those things are spoken of the Church and people of God when they shall be fully built up and gloriously inhabited of God in the last times or in the Kingdom of his Glory but yet there is a measure of it a first fruits now to be met within Gods dwelling by his Spirit in his people built up in a measure for him whence the like rejoycings or gloryings in his presence with his people now in the days of trial or rejoycings neare of him at least thereto in Psal 46.1.6 God is our refuge and strength a very present help in trouble therefore will we not fear though the earth be removed and though the mountains be carried into the midst of the Seas though the waves thereof roar c. and then in vers 4 5. shewing the ground of this fearlesness he adds There is a River the streams whereof make glad the City of God the holy place of the Tabernacles of the most High God is in the midst of her she shall not be moved God shall help her and that right early and as a proof of his helpfulness he adds The Heathen raged the Kingdoms were moved he uttered his voice the earth melted The Lord of Hosts is with us the God of Jacob is our refuge Selah And Psal 48.3 God is known in her Palaces for a refuge speaking of Gods Church as his City as Gods people are called in the Scripture both his House and City as Ephes 2.19 20 21 22. His presence in his House and City is their safety nothing can harm them unless their defilements of his House or of their Hearts and Societies causing him to abhor and loath them as in the Type Psal 78.58 59 60 61 c. 2. Gods dwelling with and in his people as his house and delighting in them will afford them all fulness of supply and satisfaction his House and houshold for they are both Ephes 2.19 20. shall want nothing good and needful for them for their maintenance upholding and abundant rejoycing Whence David preferred the being in any the lowest place in Gods house though but at the threshold before the most settled dwelling he might have in the most sumptuous Palaces of the wicked called by him to signifie the flittingness of them the Tents of the ungodly because the Lord God is a Sun and shield and will give Grace and Glory and withhold no good thing from them that walk uprightly with him Thence also partly it is that his City or dwelling place is called upon so much to rejoyce for his presence with it in the places above cited He makes a feast in his house and satisfactions to their desires 9.1 2 3. Psal 36.8 9 10. He will fill his house with all all materials and provisions good for it and 3. He will adorn and beautifiâ— his habitation that he loves as well as fill and satisfie those particular Souls that are therein He will beautifie the place of his Sanctuary and make the place of his feet glorious Isa 60.13 He will beautifie the meek with his Salvation because he takes pleasure in them Psal 149.4 He will have his House and habitation glorious answerable in some sort to his own glory and greatness that
deserts but as the fruit of the mercy of Jesus Christ in what he hath done for them in his death and in what he further doth to and for them in his life pitying pleading for and succouring them all along as the Captain of their salvation a merciful and faithful Priest bearing them in his bosom making reconciliation for their sins and sending them relief and comfort in their temptations till having led them through and fed them in the wilderness the state of exercise and living by faith here he bring them safely in the taking them hence as to their spirits and in the Resurrection of the just as to their bodies reunited with their spirits to the enjoyment of this eternal life and happiness which is so great and so glorious a condition and enjoyment as passes and exceeds all expressions and conception For no man knows nor can enter into the heart to conceive the things that God hath prepared for them that love him onely they are in some measure made understandable by the Revelation of the Holy Spirit 1 Cor. 2 9 10 11 12. Vse Now both the love of God and the abiding in it and this which is the great issue and advantage of it being all the fruit and profit of the most holy faith built upon and abidden in It doth exceedingly commend that most holy faith to us even the Son of God that loved us and gave himself for us as he is in the Gospel preached and declared to us And therefore it may serve to move and provoke all persons to love and imbrace and close with it repenting of their neglects and slightings of it and of their running in their hearts and ways after vain and empty words and things to believe and take heed unto the Gospel and Christ crucified as therein displayed that so they may therein discern and be found in the love of God and be made heirs and enjoyers of this unfathomable endless happiness eternal life Ho every one that thirsteth come to these waters of the knowledge and doctrine of Christ and he that hath no money let him come and buy wine and milk without money and without price Why do you lay out your money for that that is not bread and labour for that that will not satisfie you when in enclining the ear and coming hither to the most holy faith and so to Jesus Christ you may eat that which is good and let your souls delight themselves in fatness Isa 55.1 2. The Spirit and the Bride say Come and let every one that heareth say Come and let him that is a thirst Come and whosoever will let him take of the waters of life freely Rev. 22.17 even of the words of Christ whose words are the words of eternal life John 6.68 2. It shews the marvellous faultiness and wretched wickedness as of those that neglect so great a salvation such a most holy faith such a precious jewel and pearl of great price as the Gospel is such a feast as therein is declared and set before us to run after their Farms and Merchandize So much more of those that having embraced the Gospel and Christ as therein declared and having come to him and tasted of him and of his sweetness and graciousness do afterward turn away and fall off from him to some other way or doctrine or to some other object for delight stay or satisfaction crucifying him to themselves and making him and the grace in him of none effect They do most foolishly and madly for themselves putting away from them both the love and favour of God and that which is the product of it everlasting life and all that mercy and pity of Christ that leadeth thereunto and is necessary and was ready to be extended to them for their attainment thereof Oh foolish people and unwise that do not onely so badly requite God for all his love and mercy in Christ and grace extended to them by him but also reward evil to their own souls losing them for very vanities and trifles depriving them of such infinite mercy and happiness and plunging them into everlasting wo and miseries Who can express their folly and wretchedness to sell everlasting life and that after some good progress towards it for a mess of pottage It was a great folly in Esau so to â—ell his birth-right and in the Israelites when they were well on their way toward Canaan and in a great likelihood nay certainty of enjoying it in following Gods conduct yet then for a little meat to satisfie their lusts for leeks and cucumers c. for a little pleasure with the Moabitish daughters when arrived at the borders of it to forfeit their inheritance in and perish in the wilderness But no folly and madness like this of withdrawing from God and Christ to perdition after the tastes of his goodness and experience in some measure of the the powers of the world to come as Heb. 6.4 5 6. O therefore that we may receive admonition while it is yet called to day and avoid or break off from such practises as tend to such a loss and utter undoing for He that transgresses and abides not in the doctrine of Christ the most holy faith hath not God and he that hath not the Son hath not life 2 Jo. 9 11. Jo 5.12 3. It shews the infinite happiness of those that be and abide in Christ in the faith and obedience of Christ edifying themselves and one another on him praying in the Holy Ghost and so doe keep themselves in the love of God and wait for the mercy of our Lord Jesus Christ unto eternal life they have the love and favour of God now as a Sun and Shield unto them and they shall have in the world to come everlasting life they are in a happy and blessed state and condition whatever tryals and afflictions doe or may befal them Blessed are the people that are in such a case yea blessed and happy is he whose God is the Lord Psalm 33.12 and 144. last And therefore also 4. It may incourage and provoke all that do believe in Christ and are upon that precious and most excellent foundation to abide in him and beware of all those things that may indanger their falling and departure therefrom Looking diligently least they or any of them fail of the Grace of God and least any root of bitterness spring up and thereby many be defiled least there be any fornicator or prophane person as Esau Heb. 12.15 16 17. least there be found an evil heart of unbelief in departing from the living God least any false Prophet or Antichrist deceive any of us or the love of this world or of the things of it stealing in upon us withdraw us from Christ and from the love of the Father which cannot consist with it and so we be choked and all the Grace of God bestowed upon us prove ineffectual to us But on the contrary Exhort we one another while it is called to day least any be hardened through the deceitfulness of sin Considering one another to provoke to love and to good works so running that we may obtain Laying hold on eternal life and suffering no man or corruption or evil spirit to deceive us deprive us thereof But let that which we heard from the 〈…〉 in us and then we shall 〈…〉 â—â— the Father and in the Son and not fail of the promise of eternal life seeing he is faithful that hath promised and will perform it and perfect what concerns us Let us not be slothful then but followers of them that through faith and patience have inherited the promises Let us hold fast the profession of our faith without wavering and not cast away our confidence in God by Jesus Christ which hath so great a recompence of reward only remember we have need of patience that we may bear and suffer injuries and temptations and not faint but yet hope in the Lord and quietly wait for his Salvation waiting for the mercy of our Lord Iesus Christ unto eternal life that so when we have done the will of God we may receive the promise which yet for a little while is deferred but will not fail to be performed to those that keep Gods waâ— â—nd therein wait for it He that shall come wâ—ll come and will not tarry Now the good Lord the God of peace who brought again from the dead our Lord Iesus that Great Shepheard of the Sheep through the blood of the everlasting Covenant make us perfect with him in every good work to doe his will working in â—s that which is well-pleasing in his sight 〈…〉 Iesus Christ To whom be Glory for ever and ever Amen Amen March 26. 1664. FINIS