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
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
and his own Eternal Grace in Christ Jesus as the Foundation and applying Cause so all these doth concur in Unity see Eph. 2 7. 8. Yet not of Works as any deserving Cause lest any should boast vers 9. Tit. 3. 4 5 6 7. Yet Works are absolutely necessary to Salvation as the Concomitant of true Faith and Condition of our Salvation and Way that we must walk into Glory For without Holiness no Man shall see the Lord Heb. 12. 14. see Mat. 7. 24 25 26 27. Rom. 2. 7 8 9 10. Rev. 22. 14. There are four things which stand in Unity and it greatly concerns Christians to be instructed therein 1. That all our Spiritual and Eternal Note four Things Good is Founded in and is the Effect of the Eternal Love of God there is all the Grace and Glory of the New Covenant bottomed 1 Tim. 1. 9. Jer. 31. 3. 2. That Jesus Christ is the Way and Meritorious Cause of the accomplishing of this Salvation God never intended to save any One by his Grace alone without Relation unto Jesus Christ crucified Acts 4. 12. Though probably many saved-Ones have dyed without Faith in Christ Crucified before he came in the Flesh and had Suffered yet in the great Day all the saved Ones shall know that their Salvation was effected by him 3. That Faith is the terms on which we must have this Salvation and so is on that account absolutely necessary for he that Believeth not must be Damned 4. That Works as included in Faith and may not be separated from it are absolutely necessary likewise without which the Faith is naught dead feigned that will stand the Owners thereof in no steed in the day of Need. Quest Whether the Scripture do not hold Quest forth the Justification of the Elect before Believing Some are of the mind that the Elect were justified from Eternity others that they were justified when Christ dyed that when God was Actually satisfied the Elect must be Actually justified Answ Actual Justification cannot be Answ before and without Faith because it is contrary to the Doctrine and Law of the New Covenant which is the ground of our Faith and Hope in the matter for that saith expresly that He that Believeth not shall be Damned and Act. 13. 39. By him all that Believe are justified from all things from which they could not be justified by the Law of Moses It is a Doctrine the New Covenant is unacquainted with and therefore contrary to the wholesome Words of our Lord Jesus Christ and the Doctrine that is according to Godliness It 's true we Read Rom. 8. 29 30. of a Calling and Justification to be from Eternity but we must understand that as in God's purpose to be done not as Actually done for a purpose in God to justifie is not Justification and the Scripture will clear it self in this matter Whom he foreknew them he Predestinated to be Conformed to the Image of his Son Note Predestination was to something in time namely to Conformity to Christ which is not before Believing Whom he Predestinated them he Called and Calling is in time And whom he Called them he Justified and whom he Justified them he Glorified or as the Margin Reads it them he is wont to Call wont to Justifie wont to Glorifie and take it in this Sence and It 's clear But however they were no more Justified than Called than Glorified from Eternity which must all relate to Purpose and to be Effected in time they are called Sheep John 10. 16. Children Gal. 4. 3. Yet still in Purpose Rom. 4. 17. will clear us in this matter and many other things of like concern that God calleth things that are not as though they were They are not in Actual being yet are in his Purpose to be in time we may as well say God made the World before he did it and that the World was Drowned before it was and that Christ was come in the Flesh and had Suffered and was Raised and Ascended and come again to Judgment c. before it was or is because it was God's Purpose that all these and Multitudes more of things should be done which is indeed contrary to all Reason and would overturn all Truth to say it is done and as for Actual Justification when Christ Dyed and Rose again it 's true there was Actual Satisfaction to Divine Justice both given and taken in order to Justification but Satisfaction is one thing and Justification is another It 's true if Christ had done for us what he did as our Surety being bound with us to pay our Debt if we could not and in so doing had fully answered the Law to which we were liable then Actual Justification must have followed Actual Satisfaction without all terms of Believing and Obeying for if the Surety pay the Debt and Cancel the Bond in strictest Law the Principle is quit without any terms and likewise no need of pardoning Grace if the Satisfaction was such that Christ as our Surety paid our Debt in strictest Law-sence but it 's evident that what Christ did for and in behalf of Sinners was by voluntary Contracts between the Father and the Son John 6. 38 39. 2 Tim. 1. 9. and voluntarily undertaken by the Lord and the Satisfaction that Christ gave and Justice took was not the Payment of our Debt in kind as our Surety obliged to it if we could not do it neither was he the Person that the Law might expect Satisfaction from for the Law saith The Soul that sinneth that shall Die and We all have sinned and come short of the Glory of God So that the Satisfaction that Christ gave was voluntarily given and graciously Received and Accepted as Acts of Grace to us both in the Son in Suffering and the Father in Accepting and therefore it must come to us as it is indeed Acts of Grace and on the terms agreed on between the Father and the Son which are published in the Gospel and it was no ways intended to acquit the Sinners presently without any more adoe no it holds true That he that Believeth and is Baptized shall be Saved but he that Believeth not shall be Damned Therefore it concerns you to take heed how you understand Actual Justification to be when there was Actual Satisfaction lest you put an end to the Terms and Conditions of Justification by the Law-Covenant of Grace and to the Pardoning Grace of God the Father and so miss of Justification and Life on the Terms propounded This will make way for two Questions further 1. Quest What is the Reason that God Quest should lay so much â—tress on Faith as that there should be no Justification nor Salvation without it 1. Answ Because thereby we justifie Answ God as I shewed before in the Excellency of Faith and so Honour him in his Truth and All-sufficiency Unbelief is the Dishonourable sin therefore the Damning sin He that believeth not hath made him a Lyer 1 John 5.
rich in good works c. 1 Tit. 6. 17 18. And that those that have believed in God to be careful to maintain good Works these things are good and profitable to men Tit. 3. 8. Not to God he needs them not Job 22. 2. 35. 7. But good works are profitable to men i. e. to those that are sincerely exercised therein 1. They prove the truth and sincerity of their Faith and Love for without it the Faith is naught and the Love is of the same nature it 's none of the Faith and Love of the Gospel that is without the works of the Gospel Jam. 2. 14 18. 2 Cor. 8. 8. 1 Joh. 2. 3 4 5. 3. 14 17 18. He that pretends to have the Faith and Love of the Gospel without the works of the Gospel deceives himself Jam. 1. 22. Be ye doers of the Word and not hearers only deceiving your own selves 2. It will make for their account in the day of account for we must all expect to give an account in the great day of the Lord 2 Cor. 5. 10. And the good works of the Saints shall be rewarded at that day Matt. 25. 20 21 22 23. ver 34 35 36. 1 Tit. 6. 17 18. Rev. 22. 14. Only this it behoves us to beware of Popish meritorious works deserving any thing either in Justification or Salvation but it 's all of Grace In this note three things 1. That Believers are put into a capacity of doing acceptable works only by Grace renewed justified and accepted in person and service only by Grace through Faith in Christ Jesus 2. That being put into this saved estate and capacity of doing acceptable works in the Lord Jesus it is expected that they live to God herein and are faithful in that high and holy Calling this is it unto which they were created in Christ Jesus Eph. 2. 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them and this the Grace of Christ where it is in truth teacheth Tit. 2. 11 12. And they are in Scripture account graceless persons that are void of good works Tit. 1. 16. 3. God will give rewards to his people according to their works not that the works are the meritorious cause of reward for so it cannot be because all the works of the Saints as done by them are imperfect and mixed with sin and so in themselves can deserve nothing but condemnation but as accepted in the beloved so are accounted as perfect and shall have as full a reward as if they were perfect so that the reward is still of Grace It 's Grace that God will crown the imperfect works of his people done in sincerity of Faith and Love with Glory and sutable to the diligence and labour of love in the Lord's work shall the reward be dispenced Matt. 25. 20 21 22 23. Luke 19. 16 to 19. 1 Cor. 15. 41 42. Matt. 19. 27 28 29. And the suffering Saints for the name and sake of Christ are like to have the greatest share in the Glory to come Luke 6. 22 23. 2 Cor. 4. 17 18. 1 Pet. 4. 13. A wonderful encouragement should it be to the Saints both in doing and suffering the will of the Lord they shall suffer no loss at all by it but great advantage for encouragement in the way and works of the Lord both in doing and suffering his will 1 Cor. 15. 58. Heb. 5. 10. Rom. 2. 7. 10. And they are profitable to the souls and bodies of others they are relieved and refreshed thereby 2 Cor. 9. 12. Philem. ver 7. Thus have I endeavoured to give a brief touch to this great matter of Sanctification and good Works with the great concernment of all godly persons to walk therein The truth is I fear that as the Papists and Popishly affected make too much of of them in looking on them as meritorious and their Saviours so the Protestants run far on the other hand under the notion of being all for Faith and so have been and are too little for works But I hope the Reader will lay this matter to heart and not content himself with any Faith short of this holy working Faith And O that every that nameth the name of Jesus in truth would shew themselves Christians on this account in an exemplary walking in the works of the Gospel Stronger Christians should be examples to the weaker and elder Christians should be examples to the younger and especially should Ministers be examples and patterns to the Saints they should shine forth not only in Doctrine but in Life they should be patterns in love humility meekness patience holiness and every good work examples in Word in Spirit in Conversation and Doctrine that so the Gospel be not blamed nor God dishonoured nor Men justly offended 1 Thes 2. 10. 1 Tit. 4. 12. And thus should both Minister and people prize and press after holiness within and without because holiness becometh the house of God for ever and thereby he is glorified and such are manifested to be in the hopeful way of Salvation for â—â—â—hout holiness no man shall see the Lord though not as the meritorious cause but as thereby prepared thereto and as the way in which they must walk to Glory CHAP. XVIII Of the true and saving Knowledg of GOD. THE true and saving knowledg of God As for the knowledg of God I refer the Reader to Chap. 1. where it is more distinctly treated of is absolutely necessary to Salvation and indeed is the first work wrought in the soul in order to conversion there can be no Faith nor Repentance nor Love nor Obedience or holy walking without knowledg for without knowledg the heart cannot be right therefore it is said when God works effectually in turning souls to himself Hos 8. 2. Israel shall cry unto me my God I know thee and 2. 20. I will betroth thee to my self in faithfulness and thou shalt know the Lord. It 's the new covenant promise Jer. 31. 34. They shall all know me from the least of them to the greatest saith the Lord and Joh. 17. 3. This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent In these Scriptures we must understand is intended the true and saving knowledg of God and Christ in the new covenant and contains in it Faith Repentance Love the fear of God holy Obedience and all the Divine Virtues of the Gospel in order to eternal Life or else it is not that knowledg that is or hath eternal Life it 's the knowledg of God in the Gospel that I intend and much I shall not speak as to the matter of illumination in the knowledg of God for God in himself is a mystery we cannot know him but as he hath made known himself in his Word and by his Works know him in his Name in his Greatness and his Goodness c. Jer.
are as nigh to God as rich in Grace and Glory as the richest Jam. 2. 5. Hearken my beloved Brethren hath not God chosen the poor of this World rich in Faith and heirs of that Kingdom which he hath promised to them that love him 8. Yet if it be divine and true it runs 8. It is sutable to the causes of love out sutable to the causes of love for though true love be universal and impartial yet it is not blind but fixes most where it apprehends most of God most of Holiness Humility Love and constancy in the way and work of the Lord for this is certain that if we love for Godliness sake where we see most of Godliness and the image of Christ there we love most and this need not be stated as a duty for it is the property of true Grace and Love so to do we have Christ our Lord for example in this matter who had his beloved Disciple above the rest Joh. 13. 23. 20. 2. 21. 20 24. Not but that he loved all and so must we love all the Lord's people with the same love although there may and will be degrees therein Psal 16. 2 3. My goodness extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight So did Paul prize and prefer Timothy above all the rest of the Ministers with him for the excellency of spirit that was in him Phil. 2. 29. 20 21 22. And on this account a poor Saint may have more spiritual cause of love in him than a rich one he that is poor in the World may be rich in Grace and a rich Saint in the World may be rich in Grace and have more cause of spiritual love than some that are poor not but that all that are truly gracious are spiritually rich in Grace yet God giveth differingly as he pleaseth and there are differing capacities and improvings of what is given but this is certain that faithful improvement shall have addition and increase 9. And lastly True love to the Saints is 9 They love constantly constant love not by fits and good moods sometimes love and sometimes hate like the Religion of some who under convictions or afflictions will be very religious and make promises but when the fit is over their Religion is ended but true love both to God and his people never faileth 1 Cor. 13. 8. It is constant in adversity as in prosperity under weakness â—railties and miscarriages as under highest demonstrations of purity It 's true Saints under sin must be reproved and so it may be that some strangedness may be requisite yet love must still continue Gal. 6. 1 2. Heb. 13. 1. Let brotherly love continue to strangers as well as acquaintance ver 2. Prov. 17. 17. A friend loveth at all times and a brother is born for adversity Love in adversity continueth faithful in adversity if it reprove for sin and miscarriage it doth it love and faithfulness Prov. 27. 6. Faithful are the wounds of a friend but the kisses of an enemy are deceitful hence the Prophet saith Psal 141. 5. Let the righteous smite me and it shall be a kindness let hâ—m reprove me and it shall be an excellent oile which shall not break my head c. Where truth of love is it 's constant while the cause thereof continueth and in any miscarriage it doth all its works in love 3. They that love God do love all men 3. They love all as men they love Christians as such and they love men as men and enemies as enemies persecuters as persecuters they love them with the love of pitty and compassion and this is their duty and disposition in some measure if made partakers of the Grace of God in truth Mat. 5. 44. to 47. If ye love them that love you that is only them what do ye more than others Nothing more eminently discovers a Gospel-spirit than this for this is clear above nature nature never teacheth this lesson but the contrary Nature teacheth to hate and seek revenge on enemies but Grace teacheth to pitty them and pray for them and what Christ taught his Disciples he practised himself both in doing and praying for enemies Luke 22. 50 51. 23. 34. And this lesson Stephen had leaâ—ned Acts 7. 60. And to this we are exhorted by the Apostle Rom. 12. 19 20. and Gal. 6. 10. As much as in us lieth to do good to all though especially to the houshold of Faith This is the command of the Lord and then we love God when we keep his Commandments and his Commandments are not or should not be grievous to us Quest How shall I know that I love mine Quest enemies Answ 1. When you can pitty them in Answ their misery spiritual or bodily and pray for them and truly desire their good Ps 35. 13 14. But as for me when they were sick my cloathing was sackcloath I humbled my self with Fasting and my Prayer returned into mine own bosome I behaved my self as though he had been my friend I bowed down heavâ—ly as one that mourneth for his Mother This is a sutable frame of spirit for Christians towards enemies Mat. 5. 44. 2. When you are as ready to do them good as to desire their good when occasion and opportunity is offered Gal. 6. 10. As you have therefore opportunity do goâ—d to all men but on the contrary Nature without Grace waiteth opportunity to revenge but Grace teacheth otherwise Grace bears no hatred nor malice but gladly forgives so far as God forgives yea it begs forgiveness of God for them Luke 23. 34. And is ready to do any service of love for soul or body as occasion opportunity and capacity affords This Divine Virtue of Love being so Vse I. Of Information in three things choice a Vertue and so useful I shall for further profit endeavor to make some application of this truth and that 1. Of information and that in three things 1. To inform us in the truth of the excellency 1. Of the Excellency of Love of this Grace of Love to God to Man to Saints to Sinners it 's an excellent Virtue and much to be prized and pressed after by all Saints it 's the choicest Gift the choicest Virtue its choiceness and excellency appears 1. In that as hath been before mentioned 1. It 's prefer'd above all it 's prefer'd in Scripture above all and before all other Virtues before Faith Tongues Prophecy Knowledg understanding all Mysteries 1 Cor. 13. 1 2. 8. 1 2 3. In all which its Divine Excellency is wonderfully discovered it 's that which puts worth and value in all other Virtues and Duties for all without it is nothing 2. It 's that which doth the greatest 2. It dâ—â—h the greâ—â—est work work and beareth the greatest burthens 1 Cor. 13. 4 5 6. It beareth all things c. It suffereth endureth beareth never faileth
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
coming out of the Land of Egypt will I shew unto him marvellous things from their coming out of Egypt till setled in the Land of Canaan was about 45. years David and Solomon likewise made one full Type both of the deliverer and of the deliverance it was from Davids enterance to the Kingdom in the Conquering work and Solomons building of the Temple and setling of his peaceable Reign about 45 years let this be compared for confirmation with Dan. 12. 11. 12. where is 45 dayes mentioned probably years differing in the times there mentioned the first time there mentioned is probably may be the time of Christs coming to the Redemption of Israel but the second to which the blessing is promised to them that wait for it the perfecting of the work and setling of the Kingdom in Peace And thus much shall suffice in this matter I would have none offended at what I have said could I help it and to prevent offence it may be I say that as to the Kingdom of Christ on Earth with his Saints and the coming in of the Jews to this glory as first and chief and the believers of the Gentiles as children added to them being interested in the same promises Isa 49. 18. to the end Eph. 3. 6. I do verily believe the truth thereof and therefore have I spoken But as to other things and circumstances about it I have only given probable conjectures as I apprehend from Scripture grounds not entering into Gods unrevealed secrets but his revealed will but whether I do rightly understand it in all things I dare not affirm but rather propound it as probable apprehensions that may have something of truth in them and it may be more then the Reader may imagine especially at first sight however be sober and moderate in judging the Scripture saith they shall run too and fro and knowledge shall be increased I shall conclude the whole matter with two words of Application as to the whole 1. Of Exhortation to be preparing for this great day of the Lord that he may be found of him in peace and without blame at that day 1 Thes 3. 12 13. and 5. 23. 1 John 2. 28. 2 Pet. 3. 14. Wherefore Beloved seeing ye look for such things be diligent that ye may be found of him in peace without spot and blameless be steadfast in the faith and constant in the obedience of the Gospel always abounding in the work of the Lord for as much as you know that your labour shall not be in vain in the Lord 1 Cor. 15. 58. the good works of Saints will be of great use and advantage to them at that day whether they are works of Piety or works of Charity such as do immediately relate to God his Worship and Service or such as relate to men to body or soul and such as ought to be performed in the whole course of the conversation they may be all counted works of piety for they are such as God requireth and they ought to be done all in obedience to the Lord And in the name of our Lord Jesus Christ and to the Glory of God the Father through him and the good of our neighbour and God will reward the faithful and sincere works of his people at that day Matt. 25. 34 35. 1 Tim. 6. 17 18 19. its that without which our Faith is dead and none of the Faith of the Gospel so that good works are honourable unto God John 15. 8. Herein is my Father honoured that he bare much fruit 2 Thes 1. 11 12. And its profitable to men Tit. 3. 8. This is a faithful saying and these things I will that ye affirm constantly that they which have believed in God be careful to maintain good works these things are good and profitable unto men First they are profitable to those to whom they are done good to their bodies to their souls to supply their needs to convince them of the truth of love and to ingage them to the Lord good to inlarge their hearts in thankfulness to the Lord for his goodness to them in and by his servants 2 Corin. 8. 13. Good and profitable to the owners thereof who are faithfully exercised therein 1. It s a good evidence to themselves that the good work of Faith is indeed wrought in them 1 John 3. 14. 19. 24. and 5. 2 3. Good because it shall add to their account in the day of account not as the Meritorious cause but it s the design of God to crown the works of his people at that day and sutable to their works shall their reward be no works no reward little works little reward abounding works shall have an abounding reward see the truth of this Matt. 25. 20 21 34 35 36. 1 Tim. 6. 17 18 19. Rev. 22. 14. I say let Christians be preparing for this blessed day by their constancy in the Faith and Obedience of the Gospel and patient and joyful suffering for the Name and Sâ—ke of Christ when called to it 2. Be much in the expectation and looking for this blessed Hope O look for and love his appearing which you can never rightly do if unprepared for it therefore be ye always ready that so ye may desire it it is to them that look for him that he will appear a second time without sin to Salvation Heb. 9. 28. therefore so live before him and to him that when ever you think of the promise of his coming you may be able to say as John Rev. 22. 20. Amen Even so come Lord Jesus and then when he is come you shall be able to say as Isaiah 25. 9. Loe this is our God we have waited for him and he will save us this is the Lord we have waited for him we will rejoyce and be glad in his Salvation Then will be say Well done goâ—d and faithful Servant thou hast been faithful in a little I will make thee ruler over much enter thou into the joy of the Lord And come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the World Thus if Saints were Consious and Faithful in their sincere humble and universal walk with God hear according to the Word of his Grace they might be able to meditate terrour in beholding the Land that seems to be afar off Isa 33. 17 18. They should be able to look Afflictions Persecutions Death and Judgment in the face without fear when others shall be at their wits end and shall wish for the Rocks and Mountains to fall on them and to cover them from the wrath of the Lamb When they shall go into the Holes of the Rocks and into the Caves of the Earth into the Clefts of the Rocks and into the tops of the ragged Rocks for fear of the Lord and for the Glory of his Majesty when he ariseth to shake terribly the Earth Then shall the Redeemed of the Lord return and come to Sion with Songs and everlasting joy shall be upon their heads and sorrow and sighting shall flee away Wherefore my Beloved Brethren comfort your selves and one another with these words Amen FINIS ERRATA PAge 11. line 4. for 81. 3. read 8. 33 34. p. 13. l. last f. here r. hence p. 19. l. 2. f. unbelief r. damnation p. 22. l. 24 25 f. there r. three and for three r. there p. 48. l. 4. f. vine r. Divine p. 65. l. 5. f. manifestations r. ministrations p. 77. l. 20. f. should r. should not p. 106. l. 3. f. effectually r. eternally p. 123. l. 5. f. 2 Cor. 15. 17. r. 2 Cor. 5. 17. p. 125. l. 5. loave out as implied in it p. 127. l. 30. f. Isa 55. r. Isa 65. p. 131. l. 27. f. and new state r. read seeing the state p. 136. l. 22 f. Sam. r. Jam. p. 137. l. 7. f. satisfying r. justifying p. 145. l. 28. f. nigh r. high p. 150. l. 28. f. prophaneries r. prophanes and l. 22. f. unrighteous r. righteous p. 154. l. 27. f. firmly r. Timothy p. 159. l. 30. f. of purging r. and. p. 161. l. 22. f. r. and our selves p. 164. l. 6. r. without works p. 169. l. 24. f. with r. which p. 176. l. 7. r. without works l. 8. r. with works p. 210. l. 21. f. act 5. 3. r. 32. f. 1 Pet. 12. r. 1 Pet. 1. 12. p. 211. l. 30. f. Ps 89. 34. r. 3. 4. p. 214. l. 28. r. not to Prophets but to c. p. 221. l. 1. f. shew r. assurance l. 8. f. there r. theirs p. 223. l. 32. f. could r. would p. 259. l. 32. leave out not p. 268. l. 16. r. run too far p. 300. l. 5. f. have r. hate evil p. 303. l. 16. f. yet r. else p. 332 l. 5. f. Soul r. Son p. 334. l. 16. f. shamed r. shuned p. 342. from Act. 3 22. to Act. 3 22. leave out that sentence p. 346. l. 6. f. him r. them p. 381. l. 30. f. held r. yield p. 390. l. 1. f. foundation r. new found notion l3 r. it tending f. in p. 395. l. 2 f. inclosed r. in Closet p. 403. l. 9. f. effectual r. eternal p. 445. l. 11. f. would r. could Let the Reader note that very often 1 Tit. and 2 Tit. is often mistook for 1 Tim. and 2 Tim. and often you for thou and sometimes we for ye all which I have not mentioned in the Errata's
of the symptoms of hypocrisie in those discoveries at best I come short in many of those ten particulars mentioned I therefore fear how it is with me I would not be a Hypocrite for a world can you say any thing further about this matter that I might more clearly and certainly know mine estate Ans What I have said as to the discovery Answ of the sincere soul from the Hypocrite is plain and full yet I shall mention two or three things more 1. A sincere soul dreads to be a Hypocrite he would not be a Hypocrite for all the world he fears Hypocrisie as he doth any other sin this is the experience of all sincere Christians they watch their hearts in this matter and keeps up a holy jealousie of themselves because they know that the heart is deceitful and treacherous and therefore prayeth as the Prophet Psal 1 19. 29. Remove from me the way of lying and grant me thy Law graciously and in a gracious sincere heart he knows that whatsoever is done in Hypocrisie will prove but a lye in the end and therefore dreads to be a Hypocrite and saith as the Prophet v. 163. I haâ—e and abhor lying but thy law do I love 2. We are to distinguish between being a Hypocrite and Hypocrisie Hypocrisie is a sin of nature that all are inclined unto there is the seed of all sin in the nature of it in the Saints and but in part mortified the difference lyeth in this the sincere heart desireth and designeth truth and sincerity in all he would not be a Hypocrite nor have any hypocrisie to have any being in him but the Hypocrite designs Hypocrisie and so professeth himself to be what he is not and doth or easily might know himself to be a Hypocrite The sincere heart watches himself in the matter to find it out and warreth against it and mourneth in the sense of his natural inclinations on that account he judgeth it and loaths himself for it as for any other evil Pride and Hypocrisie will be appearing but it s the souls grief and his desire and endeavour is against it But the Hypocrite is in his Element let his design be answered and he hath his end he troubles not himself about sin cerity or if at any time conscience accuse he searches not to the quick to find out the truth of the accusation in order to deliverance but stills and stifles convictions and willingly silences conscience laying it to sleep without any cure of the malady CHAP. XXV Of Election THough Election be first in order of time yet not so in manifestation relating What it is either to God or man God doth manifest it in time and man comes to understand it after believing 1 Thes 1. 4. My manner and method of speaking to this great truth shall be 1. To shew from Scripture what Election is Election is the choosing and designing of some out of the lump of mankind for the end by the Elector determined I take Election foreknowing and choosing to be all one in sense and substance and these are the Scripture terms about the matter Rom. 8. 29. 11. 2. 5. 7. Eph. 1. 4. To Elect or choose in the common sense of all men imports a taking of some and leaving others it cannot import the electing and choosing of all as some imagine for in common sense that is no choosing where all are taken for where some are chosen others are left Mat. 22. 14. Many are call'd but few are chosen so that in the common sense of all men divine and humane we must understand Election to be a choosing of some persons out of or from among many to the end determined by the chooser 2. That God hath elected and chosen 2. That God hath elected some some for himself from among men and that before the world was i. e. from Eternity this appeareth from Scripture 1 Pet. 1. 2. Elect according to the fore knowledge of God the Father c. or fore-ordained as the same word is rendred ver 20. or fore-decreed or as it s rendred Rom. 8. 29. Fore-know whom he did fore-know c. that is decree or ordain and this for knowledge ordaining and decreeing about the salvation of some men and women must be before time Eph. 1. 4. According as he hath chosen us in him before the foundation of the world that is from Eternity it is Gods eternal willing or purposing to save some in the way by him determined Obj. This choice seems to be in time for they are chosen in Christ Jesus and none are accounted to be in him before and without faith Answ It s one thing to be actually in Christ by faith and another to be elected and chosen in him before the world was faith is the demonstration and in some measure the accomplishment of this choice or election which was in Christ Jesus before the world began or for his sake decreed ver 5. Having Predestinated us or before set us apart unto the adoption of Children by Jesus Christ to himself according to the good pleasure of his will Where is a Predestination unto the Adoption of Children before the Adoption was accomplished and that according to the good pleasure of his will which he purposed in himself and it s without all question that in all things and in relation to all persons about this great work of Salvation He worketh all things according to the councell of his own will ver 11. And why should we not believe the truth of God in relation to Election before time it being so plainly stated in Scripture as well as believe the truth of that word Tit. 1. 2. In hope of Eternal life which God that cannot lye promised before the world began If God made promises to us in Christ Jesus before the world began why should we think it strange for him to elect or choose for himself before the world began 2. Tim. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the World began all which demonstrates this truth that true believers are but what they were Elected and designed to before they were and that they do nor shall enjoy any thing but what was promised them in Christ Jesus before the World was But 2. If we should let it pass for currant as some would have it which we may not doe that is that Elect persons were not in any sence considered as in Christ Jesus before and without faith yet the choice was before the foundation of the World fore-ordained to believing to sanctification so that it answers not the end for which it is objected And further Rom. 9. 23. those Elected chosen ones are called the vâ—sseâ—s of mercy which he had afore prepared to glory all which confirms the truth of Election before time 3. That this Electing Choosing Decreeing and Ordaining love