it any other way it may be a Fancy only note this that we cannot be so Infalliable as to our particular Interest in Life as we are or ought to be in the Truth of the Doctâ—iâ—e of the Gospel as I have before minded because the one fixes only on the Truth of God the other not only on the Truth of God but likewise on the Truth of our own Faith which being accompanied with Imperfections may occasion Doubtings But of this more full in Chap. 15. of the Assurance of Faith 3. That in all the Faâ—lings of the Saints for the Lord knew that his People could not live perfectly without sin in his New Covenant of Grace his Law of Grace on this account is that his People sincerely humble themselves confess their sins forsake them and beg Mercy and he will Forgive them for the sake of his Son And this is the Law of Grace in the New Covenant for support of Believers in their Spiritual Race and Warfare after Conversion and the way for them to have the Assurance of the Pardon of their daily Miscarriages it must come in from this Law of Grace it 's true I sin daily and come short in every Duty I know that in me that is in my flesh dwelleth no good Thing But it is my Burden I am in Truth humbled and do not only Watch and War against it but do daily implore the Throne of Grace for Pardon Hence I have ground from the Law of Grace to believe mine Acceptance and Remission of my sins this is the way of the New Covenant for the daily Pardon Peace and Comfort of the Saints Mat 6 12. Psal 32. 5 Prov. 28. 13. Heb. 8. 12. 1 Joh. 1. 9. Quest The Scripture saith that we are Quest 1. justified by Faith Rom. 5 1. 2. That we are justified by Grace Rom. 3. 24. 3. That God justifieth and Christ justifieth Rom. 8. 33 34. 4 That Works justifieth and not Faith only Jam. 2. 24. How may we understand these Distinctions and reconcile the Scriptures Answ 1. Faith is said to justifie not as Answ the meritorious or satisfying Cause of Justification that is Christ crucified only But as the conditional Cause or Terms on which we are justified that is we are not nor cannot be justified without it This is the Law of the New Covenant it 's said Rom. 4. 3. That Abraham's Faith was accounted to him for Righteousness or imputed as vers 22. 23. Not that Abraham's Faith was his Righteousness to Justification but God accounted him Righteous and doth account one Righteous that doth Believe or imputeth Righteousness to such a one that was not so accounted before nor can be Righteous without it for he that believeth not must be Damned So that Faith justifieth as it is the condition of Justification in the New Covenant on our parts to be performed though in the Spirit and Life of the Covenant or Law written in the Heart 2. We are justified by Grace that iâ— it 's all of Grace and nothing of Desert in us our Faith is not any meritorious Cause in us but it 's all Grace it 's Grace in God to give his Son for us and Grace in Christ to give himself and Grace in God as to us-ward to accept the Sufferings of his Son for us and Grace in him to Pardon and Justifie Sinners on their Believing so that it 's all Grace as from God and we may and ought to câ—y Grace Grace unto it 3. It 's God that justifieth it is God the Father that justifieth 1. Because he Prepared and Dâ—signed the Sacrifice and our Justification thereby John 3 16. 1 Pet. 1. 18 19 20. Heb. 10. 5. 2. He accepted the Sacrifice for us when offered Eph 5. 1. 2. and 1 6 7. 3. It is he that Pardons us that is justifieth us for the Sake of Christ our Peace-Offering when we do believe and Christ is said to justifie us as the Meritorious Satisfactory Cause of our Justification therefore it is said Rom. 8. 34. It is Christ that dyed c. 4. We are said to be justified by Works and not by Faith only because that the Faith to which Justification and Salvation is promised must be a working Faith and when Salvation is promised to Believing we must understand it to be such a Faith as the Gospel intends that is a Faith that carrieth in it Love and sincere Obedience to the Will of Christ it is a Faith which worketh by Love Gal. 5. 6. the contrary is a dead Faith as a Body without a Soul that will never justifie Jam. 2. 26. Thus Works justifie 1. The Truth of our Faith for Faith without Works is dead 2. Works justifieth in some sence as Faith doth that is not as the Meritorious Cause but as the Condition because the Faith to which Justification is promised includes Works in it and so is as truly the Condition of our Justification as Faith for the Gospel excludes that Faith as no Condition at all that is without Works so that Faith without Works is none of the justifying saving-Faith of the Gospel So that thus considered here is a sweet Harmony and Concurrence in those Scriptures and helps to a more full Understanding of the glorious Method of God in this way of Justification and Salvation of Sinners by Jesus Christ Object The Apostle saith Rom. 4. 4 5. Object Now to him that worketh the Reward is not reckoned of Grace but of Debt but to him that Worketh not but Believeth on him that justifieth the Vngodly his Faith is counted for Righteousness Answ We are to understand in this Answ Scripture by not Working is intended Meritorious Working that may deserve Life vers 4. it 's such a Working as that the Reward is not counted of Grace but of Debt not that we may not Work at all that is prophane to imagin But not to Work Meritoriously so as to expect Justification and Life as a due Debt for our Working here Works are nothing He that Worketh not in this sence but Believeth But Faith and Works as the terms on which God will justifie and save of his own Love and Grace in Christ Jesus is absolutely necessary to Salvation And further Works are necessary for thereby we shew forth the Life of Christ in our Mortal Bodies and glorifie God in our Bodies and Spirits who hath done and doth all freely for us and in us Quest Do not this seem to make Faith Quest and Works co-partners with Christ in the Work of Justification and Salvation contrary to Col. 3. 31. Christ is all and in all And Rom. 9. 32. They sought Righteousness as it were by the Works of the Law Answ It makes it no otherwise Co-partners Answ with Christ in the Work of Justification then God hath made it What God hath joyned together let no Man put asunder God hath joyned Faith and Work as the Condition and the Sufferings of his Son our Lord Jesus as the Meritorious satisfying Cause
mistaken who think that the Calling to Christianity is only to the Profession thereof here and the Glory thereof hereafter without Holiness when the Scripture saith in express Terms that without Holiness no man shall see the Lord Heb. 12. 14. 3. A Calling to Glory and Virtue 2 Pet. 1. 3. Glorious Relation and virtuous Conversation or Virtue as the Way and Glory as the End This is that Calling the Apostle mentions Rom. 8. 28. Who are the Called according to his purpose And therefore it greatly behoves such to walk worthy of God who hath called them to his Kingdome and Glory 1 Thes 2. 12. 4. It 's called a Heavenly Calling Heb. 3. 1. Wherefore Holy Brethren partakers of the Heavenly Calling it 's effected from Heaven and possesseth the Soul with a Heavenly Mind and interesteth in Heavenly Glory it being such a High Holy Heavenly Virtuous and Glorious Calling It greatly concerns such to Honour their Christian Calling that as he that hath called them is Holy so be ye Holy in all manner of Conversation and Godliness 1 Pet. 1. 15. The sum of the Matter wherein this Effectual Calling consists it is an Effectual turning of the whole Man from Sin and Satan to God in the way of the Gospel both in Heart and Conversation or an Effectual yielding up our selves in Obedience to the Heavenly Call sincerely turning to and following of the Lord as Paul Gal. 1. 15 16. Acts 26. 19. And with purpose of Heart to cleave to and follow the Lord in waâ— of constant universal and sincere Obedience This is the special Effectual Calling According to his purpose to the obtaining of the Glory of our Lord Jesus Christ and gives Right to the Promise of the Eternal Inheritance Heb. 9. 15. CHAP. XI Of Faith 1. What it is 2. How it is wrought 3. It 's Grounds and it's Object 4. It 's Excellency FAith is an excellent Divine Virtue that Chap. 11. Of Faith which the Scripture layeth much stress upon and that without which there is no Salvation He that Believeth not shall be Damned I shall therefore speak something distinctly concerning this Great and Divine Virtue of Faith It 's satisfying and saving Faith only that I shall endeavour to be speaking of 1. I shall discover what Faith is Faith in 1. What Faith is it self take it on all Accounts is a giving Credence to the Truth of God it is to Believe God Faith is a giving Credit to or Believing a Report be it in Humane or Divine Things To give Credit to Humane Relations on Humane Testimony is a Humane Faith to give Credit to the Divine Report of God in the Gospel is a Divine Faith So that the Divine Faith of the Gospel to which Life is promised is a Hearty giving Credit to and Believing of the Truth or God and Christ in the Gospel with a hearty consenting to be Saved and Ruled by the Lord Jesus 1. That the Divine Faith is a giving Credence to and believing of the Truth of God in the Gospel this according to the Ministration hath been accounted the True Faith in all Generations to Believe and Obey God This was the Faith of Abraham the Father of the Faithful Gen. 15. 6. Rom. 4. 3. Abraham believed God and it was counted to him for Righteousness and it was accompanied with Obedience Faith and Obedience always goes together else it 's none of the Faith of God's Elect Heb. 11 8. By Faith Abraham when he was called to go out into a Place which he should after Receive for an Inheritance Obeyed and he went out not knowing whither he went Jam. 2. 22. See you how Faith wrought with his Works and by VVorks was his Faith made perfect And this was the Faith required and accepted throughout that Ministration 2 Chron. 20. 20. Believe in the Lord your God so shall ye be established Believe his Prophets so shall ye prosper And their Failing herein was their great Sin and Reproof and the Cause of their other Sins and Judgments Deut. 1 32. Ye did not Believe the Lord your God the Effects thereof are Described both as to their Sins and Judgment vers 34. 35. Unbelief in this Matter hath been the Condemning Sin both in Law and Gospel Isa 53. 1. A Pophesy of the Gospel compared with John 12. 38. Rom. 10. 16. Who hath Believed our Report or our Doctrine and to whom is the Arm of the Lord revealed Mark 16. 15 16. Preach or Publish the Gospel to every Creature He that Believeth and is Baptized shall be Saved he that Believeth not shall be Damned that is He that Believeth and Obeyeth the Gospel shall be Saved This is the Gospel-Faith heartily to Believe and Obey the Gospel is the Faith to which Salvation and Life is promised John 20 31. 2. How this Faith is wrought it 's Effected 2. Hâ—w it s wrought in the hearts of Men by the Word and Spirit of Christ it must be a Word-Faith or else it is but a Fancy and therefore it must be wrought by the Word that is the Word must be the Instrumental means thereof because without it Persons know not what to Believe it 's the Instruction of the Gospel that directs to the Matter of Faith that is what is to be believed without which Persons remain Ignorant of the Historical part of Faith the Truth of this is obvious and clear both from Scripture and Reason Rom. 10. 14. How shall they call on him in whom they have not Believed and how shall they Believe on him of whom they have not heard Where the Apostle even from Principles of Reason concludes that as Faith is absolutely necessary to calling on the Lord so is Hearing the Doctrine of the Gospel absolutely Necessary to Believing that is to instruct in the Matter what to Believe which without the Doctrine of the Gospel cannot be without a Miracle which hath not been nor is it God's way of Working and by the Gospel do the Lord Efficatiously work the Saving Faith of the Gospel Col. 2. 12. Heb. 12. 2. 2 Cor. 5. 5. It 's by the Word that Faith comes John 17. 20. The Word being the Divine Revelation of the Will of God accompanied with the Divine Power of God accomplisheth the Work 1 Thes 1. 5. 3 What are the Grounds and Objects of 3. The Grounds and Objects of Faith Faith The Ground of Faith is the Truth and faithfulness of God in his Word and his All-sufficiency to perform it 1. His Truth and Faithfulness the Ground or Reason why you believe a Man is because you judge him to be Honest and True that he will not knowingly tell you a Lye it 's true in matter of Law for Ending of Controversies among Men both by the Law of God and Men the Oath of Two in Common determineth the Case from Supposition that they will not Swear false Though according to the Proverb the Word of one honest Man is a Surer ground of Credence
one to his own way and the Lord hath laid on him the Iniquity of us all that is he hath laid on him the Penalty and Punishment of our Iniquities as vers 4. 5. explains it He hath borne our Griefs and carried our Sorrowes he was Wounded for our Transgression he was Bruised for our Iniquities the Chastisement of our Peace was upon him c. vers 10. It pleased the Lord to Bruise him he hath put him to Grief when you shall make his Soul an Offering for Sin c. That is his whole Man Body and Soul so Soul often imports in Scripture Now if God the Father make his Son an Offering for sin and lay the sin of Sinners upon him he must needs be satisfied and Well-pleased with such an Offering 2. Jesus Christ came into the World to 2. His Son came to do his Will do the Will of God Heb. 10. 7. Joh. 6. 38. Who gave him a Body sutable to this his Will that he might have some what also to offer Heb. 10. 5. and 8. 3. And it is apparent that it was the very Designe of the Father in sending him into the World that he might offer himself to God a Sacrifice for the sin of Sinners and therefore must needs be satisfied and well-pleased in that Work 3. The Scripture in plain terms declares 3. The Scripture declares that he is satisfied the Father to be well satisfied with and in the Sufferings of his Son for the sake of Sinners 1. From the Mouth of the Son himself Joh. 10. 17. Therefore doth my Father love me because I lay down my Life c. And the cause of his laying down his Life see vers 15. I lay down my Life for the Sheep If God the Father loved him for doing this part of his Will then surely he accepted him in it and was well pleased 2. From the Testimony of the Father Mat. 3. 17. This is my beloved Son in whom I am well pleased that is well pleased in all his Sufferings and Undertakings for Sinners Eph. 5. 2. Walk in Love as Christ hath loved us and given himself for us an Offering and Sacrifice to God for a sweet smelling Savour Jesus Christ was a satisfactory sweet smelling Savory Offering to the Father for the sin of Sinners 4. The Efficacy of his Sufferings lay much 4. It lay much in the Fathers will in the Will of the Father for if the Sufferings of Christ had not fully answered the Fathers Will there could not have been so clear satisfaction to us Sinners that God had accepted the Sufferings of his Son for us as satisfaction to his Justice for the sin of Sinners But Christ accomplishing his Fathers Will in the whole Work it must needs be acceptable and satisfactory Heb. 10 9 10. Loe I come to do thy Will O God by the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all So that it 's evident that it was the Will of the Father that Christ came to Doe and the suffering of Christ concurring with and answering of this Will of God is it by which the Work is effected and we are sanctified 5. These things thus considered it necessarily 5. It followeth that the Offering of Christ was to satisfie Justice followeth that there must be some great cause of this wonderful Offering that must be given to God for Sinners for the Scripture speaks that this Offering was given to God Heb. 9. 14. Who through the Eternal Spirit offered himself without Spot to God c. And to what end may we suppose it to be that He offered himself without Spot to God Was it only to fulfill his Will and Pleasure or only to manifest his Love to Sinners or only to be a Pattern of Sanctity and Sufferings to his People as some imagine surely it must be both Irrational and Irreligious so to imagine It 's true all these was included in it but satisfaction to Divine Justice was the Foundation and Principal Cause of his Suffering he came to do his Fathers Will but it was in order to this that so he might shew Mercy to Sinners can any Man rationally imagine that God should send his only begotten Son into the World to be Abused Scourged Tempted Buffetted falsly Accused unjustly Condemned Crucified lay Punishments upon him c. only to fulfill his Will not relative to something further or to commend Love to Mankind or to be a pattern of Sanctity and Suffering Would any Parent deal so with an only Son Would it not be justly accounted Irrational and Tyranical God could have found out some more Moderate and Rational Way to have effâ—cted such a Work But the Scripture tells us that Jesus Christ came to doe and did that for us which the Law could not doe Rom. 8. 3. which the Levitical Priesthood could not doe Heb. 7. 11. to 19 24. to 27. With Silver or Gold or Corruptable things could not do 1 Pet. 1. 18 19. That he was an Offering for Sin and Sinners that he offered himself to God that he Bear our sins in his own Body Dyed for us the Just for the Vnjust c. With Multitudes of like Expressions in Holy Scripture all which do abundantly discover that the Sufferings of Christ was to satisfie Justice and that the Father was satisfied and well pleased therein and therewith and did love the Lord Jesus because he was willing to undertake such a Service for Sinners and that he doth on this account that is for the suffering Sake of Christ Pardon and Justifie those who Believe in and Obey the Lord Jesus 1 John 2. 12. with Eph. 1. 7. 2. As it relates to us that is the Terms 2. As it relates to us it is on the terms of Faith Repentance and Obedience and Conditions on which it is administred to us and that is on the Terms of Faith Repentance and sincere Obedience to the Lord Though Justification comes free to us without any Meritorious Work of ours as the Deserving Cause yet as the Condition or Terms on which we must have it which is but Reasonable and Religious it is on our Faith and Obedience to the Lord. Hence it is that Justification and Salvation is so frequently in Scripture propounded on these Terms and indeed it 's never propounded but on these Terms either Exprest or Implied this was the Doctrine which was first begun to be preached by the Lord Mark 1. 14 15. and confirmed by them that heard him and were Commissioned by him Mar. 16. 15 16 Luke 24. 47. according to that Commission so they taught in this matter Act. 2. 38. Repent and be Baptized every one of you for the Remission of sins that is that your sins may be Remitted Acts 26. 18. 1. There must be the opening of the Eyes and a turning from Darkness to Light that is to the Light of Gospel-Grace and from the power of Satan to God and then
the Faith of the Gospel is to which the promise is made hath been before shewed but the Scripture speaks of living by Faith Heb. 10. 38. Now the just shall live by Faith 2 Cor. 5. 7. We live by Faith and not by sight that is in this side the glory promised we live by Faith and not by present possession and enioyment only the Spirit and Faith we have as the Earnest and Evidence of the Inheritance and purchased Possession 2 Cor. 1. 22. Hebr. 11. 1. Now this Life of Faith imports three The life of Faith in three things things 1. A constant abiding in the Faith and profession of the Gospel unto the end Heb. 3. 12. 10. 23 38 39. 2. A constant exercise of Faith in the truth and faithfulness of God in all the good discoveries and promises of the Gospel 1 Thes 5. 24. Faithful is he that hath called you who will do it Heb. 10. 23. Let us hold fast the profession of our Faith without wavering for faithful is he that hath promised Faith rightly exercised on the faithfulness and all-sufficiency of God will fill the soul with Joy and Peace Rom. 15. 13. To believe not only the truth of the mercy promised but the faithfulness of God therein and his all-sufficiency in the performance thereof this was it supported Abraham in his life of Faith Rom. 4. 31. He did not only believe the faithfulness of God but being fully perswaded that what he had promised he was able also to perform 3. When the soul thus abides in the Faith and thus exerciseth Faith on the good promises of the Gospel as that it is strengthened comforted nursed up and nourished thereby unto life eternal when the soul is kept alive to God thereby in the greatest temptations and difficulties this World affords this is to live by Faith to live by believing the truth of the good Word of God to live by believing the truth of his precepts in the Gospel so as to obey him therein the truth of all his great and precious promises of life so as to be comforted therein Matt. 17. 5. Rom. 15. 13. O that Christians would study more this life of Faith the want of which is the cause they go on so heavily in the waies of the Gospel and meet with so many obstructions and hindrances therein whereas if the life of Faith were kept up more in the true nature thereof how might Christians make Christ's commands their songs and sufferings for him their joy in the house of their pilgrimage but for want of this it is that his service is too often a burden and sufferings for his sake too much feared whereas the Lord would have his people to serve him with delight and to suffer for him with joy Ps 100. Luke 6. 22 23. Acts 5. 41. Which is possible to be performed in this life of Faith and no otherwise Mark 9. 23. 1 Pet. 1. 8. CHAP. XVII Of Sanctification and Good Works THE next thing in order that I shall speak of is Sanctification and good Works for whom he justiefith them he sanctifieth and maketh to be an holy people for himself Sanctification in Scripture-sense is variously It 's variously understood understood and applied 1. It imports a separation to an holy use for a time as was frequently used under the Law which was a legal or ceremonial Sanctification or separation to an holy use for some time as Aaron and his Sons were separated consecrated and hallowed for the Priests Office which was a typical sanctifying or hallowing during that ministration with their holy garments as appears Exod. 28. 1. 29. 1. Holy garments holy place holy anointing oil holy vessels c. which were all typical and but for a time But this is not the Sanctification that I am to speak of It 's true that in the Gospel there are some sanctified and holy instituted ordinances ordained and left by our Lord for sanctified and holy ends to promote and carry on the work of Sanctification in his people till they come to Glory but the Sanctification that I shall speak of is the sanctification of justified persons in order to Glory for Without holiness no man shall see the Lord Heb. 12. 14. Sanctification in general sometimes includes the whole work of Grace a mortification of sin and vivification of the Spirit by which the whole life of Grace is carried on and effected 1 Thes 5. 23. And the very God of Peace sanctifie you throughout and I pray God that your whole spirit soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God But 2. And more particularly and distinctly Sanctification of two parts Imputed and Inherent or Imparted Sanctification consisteth of two parts 1. Imputed 2. Imparted or Inherent 1. Imputed there is an imputed Sanctification as there is an imputed Justification if any scruple the time of imputed Sanctification it 's no other in sense and substance than the accounting the holiness of Christ our Head in his own person to be the Believers the Scripture speaks of an imputed righteousness to Believers Rom. 4. 6 7. Which must be their Faith as ver 3. 22 23 24. Or the pardon of sin on the satisfaction of Christ by his death which most properly is the righteousness of Saints unto Justification Rom. 5. 9. And on this account there is as much said in Scripture for this imputed Sanctification as of Justification 1 Cor. 1. 30. Who of God is made unto us Wisdom Righteousness Sanctification and Redemption He is made to be our Wisdom and Sanctification as our Righteousness that is the perfect purity of Christ the Son of God with his perfect and compleat obedience to the holy Law of God is reckoned and accounted the Believers as their Sanctification as he is not only wise for them and communicates of his Wisdom to them but as their Head his Wisdom is accounted theirs and he is made to be their Righteousness that is his death and satisfaction was accepted for us and on that account does God remit and pardon the sins of Believers and he is made our Sanctification that is his Sanctification is accounted ours and this is fully included in Col. 3. 11. Where Christ is said to be to Believers All and in all all in matter of Justification and all in matter of Sanctification and in all effecting the work of Sanctification in his people by his Spirit that dwelleth in them and in this sense as he is made the Sanctification of or to Believers their Sanctification is perfect as their Justification is perfect as considered in the Sanctification and perfect holiness and obedience of Christ and hence it is the Apostle saith 1 Joh. 4. 17. That as he is so are we in this World that is by his imputed
of God was as respecting the persons so chosen and elected without any respect to any foreseen faith or grace or good in them as the preceeding meritorious cause of election if any meritorious cause at all it must be in Christ Jesus in whom and for whose sake the election was the truth hereof appears that it was not for our goodness faith or holyness 2 Tim. 1. 9. Not according to our works but according to his own purpose and grace that was given us in Christ Jesus c. And Rom. 11. 5. There is a remnant according to the Election of Grace and if it be of Grace then it is not of work as the Apostle reasons it ver 6. Obj. Though it be not of works as the meritorious cause yet it may be of works as the conditional cause as in the matter of Justification Answ Though Faith c. be the condition of Justification according to the law of the new Covenant which is effected in time yet it is not the condition of election the reasons thereof are 1. Because it s no where stated in the Scriptures as the condition of Election as Faith is the condition of Justification 2. Because in reason it cannot be for Election and choice was before time and so could not be on the condition of what we had not we were not nor had not saith when Elected therefore faith would not be the conditional cause of an act past in God before the supposed condition thereof was in being that could not be either the meritorious or conditional cause of such an act so that its evident that Election was of Grace and not of Work whereas Justification is not till we believe and obey the truth 4. To what persons are elected and that 4. To what persons are elected is to believe and obey the Gospel to be holy here and happy hereafter 1 Pet. 1. 2. Elect c. Through Sanctification of the Spirit unto Obedience Obedience as the end which includes faith and love and all the divine vertues and duties of the Gospel through or by the Sanctification of the Spirit hence faith is said to be The faith of the operation of God Col. 2. 13. Eph. 1. 4. The end of the eternal choice is described to be That we might be holy and that we might shew forth the praises of him that hath called us out of darkness into his marvellous light 2 Thef 2. 13. God hath from the beginning chosen you to salvation Jam. 2. 5. By all which it appears that the end of God in his Electing grace was that he might have a holy obedient people that might shew forth his praise and be eternally saved and glorified in the world to come 5. How persons may come to know 5. How men may know their Election their Election of God and that they are of the number of his Elected ones God hath in his word opened a way by which his people may in a good and comfortable measure know their Election 1 Thes 1. 4. Knowing Brethren Beloved your Election of God But how may we know our Election of God Answ When Gods ends of Election are effected in us by that we may and must know it if ever we rightly know it when Faith Love Holyness c. is effectually wrought in us by that we read our Election the effects of electing Grace wrought in us and this the Apostle clears having asserted their knowing of their Election ver 4. he discovers how they came to know it ver 5 6. by the effectual work of the Gospel in them Gods shedding abroad his love in the heart and uniting the heart to himself in truth of faith and love is the alone way by which Christians may read their Election So the Apostle for himself 1 Tit. 1. declares himself to be an Apostle after the Faith of Gods Elect. And how does he prove that By the acknowledgment of the truth which is after Godliness and persons that pretend to know their Election of God any other way deceive themselves 6. The Reasons why God Elected some 6. The reasons why God elected some to Salvation before the world was are 1. his love his special love its true that God had a love to all mankind for they were and are his he made the nature of all in the first man and determined the being or persons of all in time and loved all Joh. 3. 16. God so loved the world that he gave his Son c. But herein is discovered his special everlasting love Jer. 31. 3. Yea I have loved thee with an everlasting love c. and this is the new Covenant love a promise of Gospel grace to the Spiritual Seed as appeareth Chap. 30. 10. to the end and chap. 31. throughout here is the great and special love of God and of Christ who loved the Church and gave himself for it Eph. 5. 25. Even the Vniversal Church of the First Born whose names are written in Heaven Heb. 12. 23. 2. That his design of Salvation by Jesus Christ might not be altogether frustrated and come to none effect for such was the Metamorphis and change made in man by the Devil and Sin in the Fall being gone out from God that he would never be willing rightly to return to him again and this the Lord foresaw and therefore it stood with the honour of his whole name to choose some in his Son to be made partakers of the life designed by him that so our Lord Jesus might not suffer in vain but might see of the Travel of his soul and be satisfied it would have been infinitely below and unbecoming an infinite God to have entered upon such a work of such glorious concernment to his own name and the good of sinners and to be effected by so wonderful a way as the sufferings of his own Son without a certain fore-knowledge of its event yea and without the certain accomplishing of the whole after the councel of his own will and too low and base thoughts are they in men to think the contrary as if God should go about such a work as a man not determining the event before the undertaking by which all his design and Christs sufferings might nay necessarily would have been in vain that man was gone out from God so as not by his own will to return again is evident not only by experience but by Scripture Ps 81. 11. Job 21. 14 15. Prov. 1. 24 25. Rom. 3. 11. to 17. with many like Scriptures to this purpose wherefore it was necessary that God should give some to Christ John 6. 39. which are his Elected ones that they might obtain the salvation designed and he might not bestow all his labour and sufferings in vain Isa 49. 4 5 6. read it at your leasure and consider it well Obj. If God hath Elected some it Obj. seems contrary to the Scripture that saith he is no respecter of persons c. Answ It s true that
and conversation for it abundantly preacheth forth their reproof and condemnation I need not to mention Scripture for this it 's so abundantly known so that none can rationally think that it should be the work of wicked men 2. Nor can it be a device of great men or the Princes of the Earth to keep men in awe as some imagine though some such were imployed by the Lord therein as Moses David and Solomon c. That it could not be the device of great men is evident 1. Because the truth contained therein is a Mystery and above their reach to understand it onely as men the Grace and Glory held forth therein is a Mystery to them 1 Cor. 2. 7 8. 2. It cannot be of great men and the Princes of the Earth for they throughout all Ages have been the great Persecutors of those who have owned it and in truth of heart have cleaved to it there needs no proof for this therefore no man of reason can imagine it to be their device 3. It cannot be of them for it discovers their sin and judgment as much as of any sort of men Psal 82. Jer. 5. 5 6. Isa 30. 33. Rev. 6. 15 16. Nor 3dly Can it be the Word of the Wise men of the World Because 1. It condemns the Wisdom of the World as Folly and lets such to know that they must be Fools if ever they will be wise in the Wisdom of the Scriptures 1 Cor. 3. 18 19. 2. The wise men of the World are most averse to the Wisdom therein contained and as few of them as of any sort of men attain to the saving knowledge thereof and conformity thereunto Luk. 10. 21. 1 Cor. 1. 20. 26. Nor 4thly Can it be the Word of Fools or Madmen as sometimes Festus charged Paul Acts 26. 24. and as wicked men still account the People of God who own it and live according to it but the Scripture discovers them to be the Fools and Madmen that do not believe it nor walk according to it and they shall one day confess it Psal 64. 8. Wisd 5. 4. Nor 5thly Is it the Word of Worldly Rich Men For 1. It preacheth their doom and judgment Psal 49. 16. Mat. 19. 23 24. Luk 6. 24. 2. It sets Rich Men on Works which they themselves are averse unto 1 Tim. 6. 17 18. And well it were if Christians that are rich in this World were more set at liberty in this VVork than they are Nor 6thly Was it given by Poor Men as such for it holds their misery without Christ to be worse in some sence than the misery of the Rich miserable both here and hereafter for all wicked men both Poor and Rich without Repentance must perish Luke 13. 3 5. and that he that believeth not must be damned whether Rich or Poor Mark 16. 16. And that the Cause of the Poor must not be favoured because they are poor more than the Rich Lev. 19. 15. Exod. 23. 3. Nor 7thly Was it the Word of Hypocrites or self-righteous Persons for it condemns Hypocrites with a witness Mat. 23. throughout and 24. 51. Luk. 11. 44. and for self-righteous Persons who think to be saved by their own works it shuts them out both of the Grace and Glory thereof Mat. 5. 20. Luk. 18. 9. to 14. Rom. 10. 3. Nor 8thly Was it the Word of Proud Persons For 1. It generally requires Humility it prefers and works Humility Humility and Self-abasing is the very spirit of the Gospel Mat. 5. 3. 2. And on the contrary it discovers the sin and judgment of all proud persons I wish it were more laid to heart Prov. 16. 5. Isa 2. 11 17. Mal. 4. 1. 9thly Neither was it Godly Men of themselves who writ it although it 's true it was written by Holy Men of God as they were inspired by the Holy Spirit 2 Pet. 1. 21. But onely as Godly men it came not from them and that 1. Because none could be so good of themselves as to reach into those Divine Mysteries of God and Christ of Grace and Glory as are so abundantly and divinely opened unto us therein even the manifold Wisdom of God 2. Because none truly gracious durst belie the Lord and say The Lord spake and Thus saith the Lord and that these things are the Commandments of the Lord and yet speak their own imaginations therein they must be Lyars and Deceivers which far be it from any who love the Lord to imagine For it must be the Lords Word or the Word of Lyars and Deceivers and it condemns Lyars to destruction Isa 28. 15. Rev. 21. 27. 22. 15. IV. And as a result from what hath been IV. Its Impartiallity proves it to be a divine word said in this last Argument Its Impartiality proves it to be the Word of God and not of Man It respects neither High nor Low Rich nor Poor neither Learned nor Unlearned c. It 's a wonderful Divine and God-like Word on this Account It 's impossible for any Men as Men to bring forth such a Word without being partial to themselves in something or other at one time or other But purely to Exalt God and Holiness Grace and Glory without all respect of Persons directing the way thereto condemning sin and sinners without any respect of persons one or other declares abundantly that it is of God and not of Man V. It must be of God and Divine if V. The Scripture is of God if Christ be of God Jesus Christ was of God as the Scripture witnesseth and all good men believe John 16. 27. 17. 8. Acts 9. 22. He confirmed the Scriptures and fulfilled them abundantly He came forth in the fulness of Scripture owns it and lives to it commends it to be the Truth John 17. 17. and commands the use thereof John 5. 39. So that our Lord having before us owned the Scriptures and fulfilled them commended and commanded them I say That if we believe that He was the Christ and not a Deceiver which is blasphemy to think we need no further proof of the Truth of the Scripture Dive into the weight of this Argument and it will establish you for ever And that both Christ and Scripture are of His miracles a high demonstration that he was the true Christ God and that the things relating to Christ recorded in Scripture are Truth the wonderful Works and Miracles He did in His Fathers Name is a very high Testimony of the Truth both of Christ and Scripture witnessed by the Scripture done so openly in the view of all confest by all none opposing the truth thereof no not the Jews who were His Enemies confest by Mahomet in the Turkish Alcoran received and believed by Tradition without all contradiction to this day not only of the Saints but of the World too strongly and rationally confirm the truth thereof VI. The Divine Impressions stampt on VI Sealing Testimonies by the holie Spirit the Hearts
way in which souls may undoubtedly read their interest it 's true it 's matter of meditation and consolation to gracious souls to have the Word brought into their remembrance but not the way prescribed by which they may undoubtedly conclude their interest 2. The Scripture saith that we should be able and ready to give a reason of our hope now this is no sufficient reason according to the Scripture either to satisfie our selves or others that I had such a Scripture brought home to me at such a time in which the assurance of my interest in Grace and Life was sealed this singly of it self may be true or false if there be not the rational Scripture ground that is the true work of Grace it 's a hundred to one but it's false and delusive therefore at a distance from the work of the Spirit it 's no sure ground for Satan can make use of Scripture to deceive souls So that I say that evidence that may admit of doubt and if the party receiving it be void of those evidences I have minded then it 's undoubtedly false and therefore not over-confidently to be built upon But in the other way of concluding our interest from the work of the Spirit in us suitable to the Word without us when there is an answerableness in this matter it 's surely of God and in this the Devil will not cannot deceive you it works you more to love and be like the Lord but the other if not right it serves rather to harden and to cure miscarriages ever after Well saith such a soul I had such a word brought in at such a time in such a manner in which I was sealed I will never let go that it was of God I fear neither Devil nor men c. Though the right use of former experiences is precious yet I fear this hath proved to the damage of many souls And on the other hand gracious and tender souls that hath the root of the matter in them understanding that this is the supposed way to get assurance and having no experience thereof in themselves put their souls upon the rack of doubts and fears without cause fearing they have no Faith being afraid to draw conclusions from right Gospel grounds O saith the soul I never had experience of such a sealing evidence therefore I fear all is naught 4. Some talk of assurance at such a rate not only as if it must come in some strange immediate way from the Spirit but likewise it must come to whom and when he pleaseth and that it 's retained from some for ever that is in this World and as if it were reserved to sometimes and for some persons c. And this puts tender and serious souls to a doubt in the matter where ever they may meet with any comfortable assurance of the love of God to their souls c. To this I say it 's true it is the gift of God but no other than the Spirit and Faith is and if any one hath not the Spirit of God and Faith he is none of his and whoever can assure himself that he hath the Spirit of Christ is sure of all for God no more with-holds assurance from any of his than he does his Spirit and the virtues thereof but it is as common for all Saints as believing though all Saints are not so commonly instructed herein God is no respecter of persons he would have all his little ones to have the consolations of the Gospel it is true there are causes why God may hide his face from his people in this matter but that relates to themselves as the cause which is the second hindrance of assurance 2. Sin proves a great hindrance to the 2. Sin proves an hindrance to assurance comfortable assurance of the Saints and that 1. Sometimes through mistake and 2. Sometimes justly 1. Sometimes through mistake for indeed sin if seen and repented of cannot justly hinder assurance for to such souls there is the promise of mercy they are under the promise of the pardoning Grace of the Gospel 1 Joh. 1. 9. The remembrance of old sins or new sins if repented of should not hinder 1 Joh. 2. 1 2. 2. Sin sometimes justly hinders assurance when it is regarded in the heart and unrepented of it stares in the conscience and fills the soul with fear and no wonder if sin be harboured secretly in the soul whether it be pride covetousness oppression disobedience neglect of duty loss of first love c. one of these two things must necessarily follow either 1. a dull insensible hardened frame without all fear or doubts or 2. Clowds and darkness doubts and fears do arise about interest and that justly too till the soul do repent forsake and turn to the Lord If I regard iniquity in my heart God will not hear my Prayer there is the same reason as well as rule for a Believer to repent of sin before he can have true Peace as for a sinner in the first work of Conversion for sin is the same still where-ever it is and on this account it is that God doth hide himself from his people and leave them under affliction and sorrow Deut. 32. 20. And on this account it is that persons may have a comfortable assurance and lose the sense thereof again by renewed acts of sin without repentance 3. Hindrance is mistakes in the manner 3. Is misunderstanding the Spirits working and method of the Spirits working and so of witnessing in some cases proves a great hindrance to Christians in their assurance by reason of which gracious souls take up that against themselves as an hindrance which is one of the most assured grounds of the truth of Grace and of the Spirits working to instance Joh 16. 8 9 11. The Spirits work is to convince the world of sin of righteousness and of judgment now when the Spirit in the Word effects this work in the hearts of sinners when they see themselves to be sinners and miserable in themselves and that they are unrighteous and that their own righteousness is nothing worth and that there is righteousness in Christ for sinners because he is gone to the Father to make good his suffering on that account and of the certainty of Judgment because the Prince of this World is judged this work being effected in them they sink in their spirits and think they are undone that there is no hope of mercy when they are in the high-way of mercy and the Spirits working in order to their eternal safety Hard it is to suffer the loss of all things not only their sins but their own righteousness and to submit themselves to the righteousness of Christ Phil. 3. 7 8 9. and this not only in the first work of Conversion but after some progress in Christianity many gracious persons are exceeding liable to this mistake O saith the gracious soul that lives most in self-examination and so in the knowledg of
in this matter that they may glorifie him in believing and have the comfort thereof to their souls but he calls them Fools who deny the Resurrection and asks this question in opposition on purpose to silence those who own and believe the Resurrection who ask the question in craft and not of sincerity as is evident from the scope of the matter This relates to verse 12. How say some among you that there is no Resurrâ—ction of the dead these it were the Apostâ—e supposeth might make this question not so much for satisfaction as for opposition and to strengthen themselves in their errour and such it is the Apostle calls Fools 4. The time when the Resurrection shall 4 The time when be and that is at the second and Glorious coming of our Lord Jesus from Heaven Mat. 29. 30 31. with 1 Thes 4. 16. For the Lord himself shall descend from Heaven with a Shout with the voice of the Arch-Angel and the dead in Christ shall rise first so that the Resurrection shall be at the coming of Christ from Heaven when he shall come again and receive his people to himself that where he is they may be also 1 Joh. 14. 3. 5. The order of the Resurrection and 5. The order of the Resurrection that is explained 1 Cor. 15. 23. Christ the first fruits afterwards they that are his at his coming and then or afterward cometh the end When all shall be raised this is the order of the Resurrection For every man must be raised in his own order What distance of time this order may admit I shall here forbear to speak of but that there shall be a first and second Resurrection is plain from Scripture 1 Thes 4. 14 16. Rev. 20. 4 5. and ver 12 13. cometh the end or general Resurrection 6. The end of this Resurrection it is to 6. The end thereof the Saints that they may be perfected in the Restauration of the new Covenant and receive the end of their Faith Service and Sufferings and to the wicked that they may receive the due and iust reward of their Wickedness and Rebelion against the Lord. See both Joh. 5. 28 29. Dan. 12. 2. from what hath â—een said in this matter 1. Take a taste of that spirit that denyeth Vse the Resurrection that pretends it only to be an inward Resurrection from the death of sin which rightly understood hath something of truth for there is a spiritual rising with Christ accomplished here in all the Saints Col. 3. 1. but that is â—ot all nor without this will it be any thing at all 1 Cor. 15. 18 19 for to deny the Resurrection of the body is to deny all Religion so the Apostle reasons and explains it ver 15 16 17 18 19. so that those who deny the Resurrection of the body are miserable comforters and are like to come to a miserable end and under this motion it was deâ—yed of old that is that all was accomplished within and so said that the Resurrection was past already 2 Tâ—m 2. 18. they would not be so gross as in terms to deny the Resurrection but said that it was past already 4. Of the iudgment that shall be at or after â— Of judgment the Resurrection 1. That there shall be an Eternal Judgment is one principle of Religion and the Faith of all Saints and the wicked do acknowledge this in word but if they did really belieâ—e it in their hearts they durst not do as they do but to prove the truth asserted that there shall be a general iudgment and account given to the Lord for all things done in the body Eccles 11. 9. and 12 14. God shall bring evâ—ry work unto judgment with every secret thing whether it be good or whether it be evil Heb. 9. 27. And as it is appointed to men once to die and after this the Judgement Acts 17. 31. Quest Must the Saints come to judgment Quest and give an account at that day Ans Yea all must come to judgment Answ and give an account at that day Saints as well as Sinners 2 Cor. 5. 10. For we must all appear before the judgment seat of Christ that every one may receive the things done in his body according to what he hath done whether it be good or bad The Saints must not expect to pass in the judgment without giving an account of all their actions Rom. 14. 10. We shall all stand before the judgment Seat of Christ v. 12. So then every one of us shall give an account of himself to God So that in vain do they imagine and talk who think and say they shall have nothing to do at that day but in to Glory without passing the judgment a dangerous Doctrine to be asserted and contrary to the plain testimony of the Scripture Reasons why the Saints must come to Judgment 1. Because there are many bad persons Hypocrites under the name and profession of Saints both of Preachers and Hearers that must then be discovered and brought to light and receive their judgement accordidgly Then the Sinners in Sion shall be afraid fearfulness shall surprize the Hypocrites then many that had high thoughts of themselves here will be speechless when the Lord shall say unto them Depart from me ye workers of iniquity I never knew you 2. Because many Saints and such as may be saved at that day do allow themselves in tâ—ings contrary to the will of their Lord both in Omission and Commission for which they must give an account many of the Saints it is to be â—eared doe bad work here or else there are but few Saints on earth for which they must be judged for they must give an account for every thing done whether it be good or bad good to be approved and bad to be reproved for all things must come to the light and be made manifest 3. All must come to judgment because all must receive according to their works there can be no rendering according to the deâ—ds done in the body without coming to judgment we may not imagine that the most righteous â—udge will do up things in confusion but he will do all things in righteousness and equity its evident that God will give diversities and degrees of rewards to his people at that day Dan. 12. 3. Luke 19. 17 19. 1 Cor. 15. 41 42. and those diversities of rewards shall be dispensed according to their works Mat. 16. 27. not as the Meritorious cause that is all in Christ Jesus both as to Justification and Salvation all true believers are brought into a justified and saved state in him and into a capacity of acceptable service for his sake and their works shall be all reckoned to them and so be rewarded so that the less Christians have been exercised in working for God the less will their reward be and thereby their negligence will be reproved and the more they sin against Jesus Christ in matters of Worship