Willing and Universal Obedience to the Will of Christ he that loveth the Lord sincerely will Obey him Universally it 's in Vain to talk of Faith and Love without Obedience see Psal 119. 6. John 14. 15. 1 John 2. 3 4 5. 1 Pet. 1. 14 15. Whoever accepteth of Jesus Christ to be his Saviour must and doe Willingly consent that he shall be his Lord to Rule him Quest VVhat is the Reason that Quest God should bring Forth Accept and Apply unto Men such a Righteousness unto Life in the New-Covenant which is not their own but of Grace imputed and Accounted theirs on Believing c. Answ His own good Will and Answ Pleasure his everlasting Love and Grace 1. No Desert in us there was nothing in us unless our Misery that called to the Depth of Mercy Psal 42. 7 8. Deep called to Deep The Depth of our Misery that called to the Depth of Mercy and the Love of Pitty and Compassion in God brought forth this Free Ministration of Grace and Life by Jesus and this is rendred as the Cause Joh. 3. 16. God so Loved the VVorld that he gave his only Begotten Son that whosoever Believeth in him should not Perish but have Everlasting Life VVhat he hath Done for us on this Account is Love and likewise what he Worketh in us Eph. 2. 4 5. And 2. His Eternal Councel and Purpose as well as his Eternal Love Eph. 1. 11. The Apostle speaketh of this Wonderful Mistery of Grace and Life through Faith in Christ saith He worketh all things after the Councel of his own VVill. And Isa 25. 1. The Prophet speaking of the Restauration-Work saith Thy Councels of Old are Faithfulness and Truth all the Salvation-work of the New-Covenant is the Effects of God's Ancient Purpose and Councel 3. Because else there could have been no Salvation for Man our own Righteousness could not have done it at best that could have been but as filthy Rags Isa 64. 6. Though we had endeavoured to Answer the Righteousness of the Law Acts 13. 39. Phil. 3. 9. It must have left us short of Justification and Salvation Joh. 8. 24. If you believe not that I am He you shall Die in your sins 4. That so our Justification and Salvation might be sure Rom. 4. 16. Therefore it is of Faith that it might be by Grace to the end the Promise might be sure to all the Seed c. It is a Righteousness that will not Fail though we in many things through Weakness fail Rom. 7. 18 19. Jam. 3. 2. Yet the Apostle Triumphs in this Righteousness because it 's sure Rom. 7. 25. and 8. 1. It 's called the Sure Mercies of David Isa 55. 3. and an Everlasting Righteousness Psal 119. 42. Thy Righteousness is an Everlasting Righteousness and thy Law is the Truth Christ our publike Person having undertaken the whole Work both for us and in us it 's very sure to those who commit themselves to him to be Saved and Ruled by him John 6. 38 39. Phil. 4 13. Eph. 3. 16 Isa 26. 5. CHAP. XV. Of Gospel-Assurance and whether Assurance of interest in Christ in Grace and Glory may be attained in this life I Shall now come to speak something about Of assurance of Faith Gospel-assurance or the assurance of Faith whether the assurance of interest in Justification and Salvation may be attained in this life on this side the possession of the purchased inheritance and as for the assurance of Faith we must consider it in two particulars 1. Assurance of Faith in the truth of the Assurance of Faith in the Doctrin Doctrine to be believed and the truth and faithfulness of God therein this being the Faith to which Justification is promised as hath been before proved and in this assurance of Faith is requisite unto Justification and life for if we falter in the truth of the Doctrine we must needs fail in the whole by believing the truth of the Doctrine of God we justifie him and set to our seal that God is true and he will justifie those who justifie him if we believe not yet be abideth faithful to those who believe he will not he cannot deny himself 2 Tim. 2. 13. this being the Faith of Justification and life of this we ought to be fully assured and infallibly and undoubtedly satisfied of the truth of God in his Word and of all things related therein relating to Salvation by Jesus Christ Crucified raised and ascended Joh. 6. 69. We believe and are sure that thou art the Christ the Son of the Living God Chap. 8. 24. If ye believe not that I am he ye shall die in your sins so that Assurance in this is positively necessary i. e. the full assurance of Faith this Peter Preached as necessary to Salvation Act. 2. 36 therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified bâ—th Lord and Christ 1 Thes 1. 5. Our Gospel came not to you in word only but also in Power and in the Holy Spirit and in much assurance c. to that end was those mighty gifts given to and by the Apostles in the Primitive time for confirmation of the truth of the Doctrine of the Gospel Act. 5. 3. 1 Pet. 12. which confirmation stands firm to us and to all believers to the Worlds end though it 's true it is by the work of the same spirit in the same Doctrine that doth establish our hearts therein 2 Cor. 4. 13. Yet in this it 's possible for gracious souls sometimes to be under temptation and to want that assurance of Faith as is requisite in so weighty a matter as this is there is no temptation but a Christian may be assaulted with consent is the dangerous sin and in this matter to depart from the Faith and to reject Christ crucified and Salvation by him is the unpardonable sin Heb. 10. 26. 29. and 6. 4 5 6. Many gracious souls trouble themselves The unpardonable sin in two things about this sin fearing themselves to be guilty thereof through their ignorance of the sin what it is all sin it's true is against the Holy Spirit but the unpardonable sin or sin unto death consists especially in two things 1. A wilâ—ul departing from the Faith and refusing and rejecting Salvation by Jesus Christ crucified by persons after they have professed Faith in him and obedience to him according to those Scriptures before mentioned 2. A wilful and malicious opposing of the Spirits workings or any known truth of the Lord Jesus after conviction that it is the Holy Spirit and the truth of the Lord Jesus yet contrary to light and convictions of conscience for base by and fleshly ends to oppose contradict and blaspheme is the sin against the Holy Spirit and this is it mentioned Mat. 12. 31 32. with v. 24. but for Christians to meet with doubtings about the matters of Faith though they ought to watch and
secret the rise whence Divine Virtues flow from the secret and hidden work of the Spirit of Grace yet the Spirit propounds to us the distinction rather by the object than the principle from whence it flows it lets us to know that if our love fix sincerely on the right objects then it flows from the right principle so then as natural love fixes on natural and worldly objects from natural causes so that is spiritual love that fixes on spiritual objects natural love never looks so high as God and Christ and Glory to fix there So then this is spiritual love that fixeth upon cleaveth to and delighteth in God and Christ in Grace and Glory as its chiefest and most special good and this is certain that we can never love God as we ought and as doth concern us unless we apprehend him to be our chiefest and most especial good Matt. 22. 37. Thou shalt love the Lord thy God with all thy soul and with all thy heart and with all thy mind which we can never do unless we prize him above all other good in the World and so of Christ Matt. 10. 37 38 39. He that loveth Father or Mother Son or Daughter or Life more than me he is not worthy of me Which no soul can attain to but by being instructed into the transcending worth of Jesus Christ this could the Prophet say Psal 73. 25. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee and the Spouses song 5. 10. My Beloved is white and ruddy the chiefest among ten thousand and Paul Phil. 3. 8. Yea doubtless I do account all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I might win Christ c. And this is that which every soul that loves the Lord Jesus in truth and sincerity can say so that if you love God and Christ above all you do then esteem him as your chiefest good as your alone portion you do undervalue every thing here below you can look upon every thing here below to be but vanity yea vanity of vanities Eccl. 1. 2. Vanity of vanities saith the Preacher Vanity of vanities all is vanity this doubling and trebling of its vanity argues it to be exceeding vain little and contemptible to the soul that loves Christ in comparison of him souls that have seen into and tasted of the goodness of the Lord and the excellency of Divine things can say with the Prophet Lam. 3. 24. The Lord is my portion saith my soul therefore will I hope in him Quest How shall I know that I love God Quest and Christ above all as my chiefest good as my portion and lot of mine inheritance Answ 1. If you love God above all as Answ your chiefest good which you do if your 1. Your meditations will be much upon him love be right your meditation will be much upon him and about him that as in the first place you have left all for him so your thoughts are precious of him if God and Christ Grace and Glory be of highest esteem in your hearts then you love God above all for what a man loves most and best his mind is most upon be it persons or profits c. a man may know what he loves most and best by the running out of his mind after it and exercise of his mind about it The worldling hath his mind taken up with the world runs after his profit and seeks after his gain from every quarter and when it goes well on that account all is well he troubles himself as little as may be about things of Divine concernment but the gracious soul presseth hard after God Ps 63. 8. My soul saith the Prophet presseth hard after thee As the worldling presseth hard after the world because it is his portion his all his chiefest good so does the soul that loves God as his portion follow hard after him that it may know him more and enjoy him more his meditations are daily of him he esteems his loving kindness better than life and therefore his soul is set upon him Ps 104. My meditation of him shall be sweet I will be glad in the Lord so that in a word where your minds are most set and most exercised and what you most prise there you love most and best For where your treasure is there will be your hearts also Mat. 6. 21. O how few that profess Christianity can approve their hearts to God in this matter 2. If you love God above all as your 2. You will love his things chiefest good you will love his things whatever hath his stamp upon it I mean on the spiritual account you love it and prize it for his sake 1. You love his Word and Will his 1. His Word Promises his Precepts all will be precious to you it is not possible for souls to love God and not to love his Word his Will Ps 119. 97. O how I love thy Law it is my meditation all the day ver 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth This is a special property of a soul that loves the Lord to love his Word and to delight therein to suck sweetness there-from ver 72. The law of thy mouth is better to me than thousands of Gold and Silver Well by this you may know if you love the Lord you do love his Word his Will his Precepts his Promises it 's all precious to you and your meditation is much therein ver 97. and Ps 1. 2. Where you have a description of a Godly man to be one that doth meditate in the Law of God day and night that is his meditations are much exercised about the good Word of God 2. If you love God indeed you will 2. To do â—is Will. love to do his Word and Will you will love to obey him to submit to him in every things It 's a great mistake in persons who pretend to love the Word of God but do not love to do it such persons deceive themselves Joh. 14. 15. saith Christ If ye love me keep my Commandments This was the voice of the Law and this is the voice of the Gospel Exod. 20. 6. Shewing mercy unto thousands of them that love me and keep my Commandments God never did nor never will accept any service but that which is done in love to him and he ever did and will accept of those who love serve and obey him according to his Word and Will and if you serve him in love his Commandments will be pleasant to you 1 Joh. 5. 3. This is the love of God that we keep his Commandments and his Commandments are not grievous Then we love God when we keep his Commandments and they are pleasant to us and not grievous and if in this spirit of love you
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
Christians have great work to do for God in the World in matter of service and suffering in doing good and eschewing evil in mortifying sin great burdens to bear for the sake of Christ and it is only love flowing from Faith that will make all easie and help us through every duty and every difficulty for Faith worketh by love Gal. 5. 6. Faith getteth victory over the World but it is by love for Faith can do nothing without love as it ought to be done for it is nothing but Faith and love working together makes the soul bold and valiant for God and strong able to do suffer and bear for Christ what-ever he calls us too It is the never-failing Virtue it will never fail us hear as it shall not fail us hereafter it 's the bond of perfection or the perfect bond that ties us perfectly to God in all difficulties and perfectly one to another in every duty holiness in life is the great concernment for every Christian to be pressing aften to be holy in heart and holy in life to be holy in all manner of conversation and godliness 1 Pet. 1. 15. But this we must attain in the power of the love of God in the Gospel if ever we attain it Eph. 3. 17 18 19. 1 Thes 3. 12 13. 3. Love is the fulfilling of the Law 3. It is the fulfilling of the Law yea and of the Gospel too Mat. 22. 37 39 40. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self on these two Commandments hang all the Law and the Prophets it all hangs upon love Rom. 13. 8. 9. He that loveth another hath fulfilled the Law so that Love to God and love to Man is the fulfilling of the Law not that any should suppose that meerly love without any thing else is intended but that where truth of love is to God and to man for God's sake it will carry on such souls chearfully to every duty both to God and Man that the Law requireth that is the Law of the new Covenant for the Law as it is holy just and good is still to be observed as administred by Christ in the new Covenant and is the rule of the Believers sanctification and he that loveth truly fulfilleth it rightly and the true cause why Believers live so little to the Law of Christ is because they love so little 4. Where this Grace of Love is in truth 4 It is an evidence of being born of God it 's an evidence that such souls are born of God and in a state of life it 's an Heaven-born Virtue and they are Heaven-born Christians in whom it is and the contrary discovers a state of death 1 Joh. 3. 14 15. And this of love in this Scripture is not intended as some imagine only a sign to others that such persons are born of God but to the persons themselves in whom it is see ver 19. And hereby we know that we are of the truth and shall assure our hearts before him It 's an high evidence to a gracious soul that he is born of God and is of the truth and that he is passed from death to life And thus much as to the excellency of this Virtue of Love 2. It may inform us of the great coming 2. It informs of the great comeing short herein short and wonderful failing of Christians in this matter every one may best find out this in his own heart as among all the choice Virtues of the new Covenant this excelleth so it is to be feared that among all Christians fail most in this of love to God to Man to the Word to the Precepts yea to the promises of the Gospel the Lord help souls to lay it to heart in time for nothing demonstrates us to our selves to others to be Christians indeed as this of love doth 3. It inform us of the true cause of all 3. Of the cause of all miscarriages miscarriages among Christians to God to Man both Saints and Sinners it is want of love love would make us willing to every duty it would set the soul upon the wheels to run the way of Gods Commandments and to make them the joy and delight of our souls We should then make God's Statutes our songs in the house of our pilgrimage we should then be free and universal in our obedience love would end very much and many of the differences among Christians and cause them to bear with and forbear one another In a word if ever there be a reformation of things amiss among Christians it must begin here 2. Use of exhortation to this great duty 2. Vse of Exhortation of Love the Excellency the Beauty the Glory thereof should quicken the hearts of Christians to a greater desire and endeavor after so holy so lovely and desirable a Virtue if it be so excellent let us approve it Phil. 1. 9 10. And this I pray that your love may abound yet more and more in all knowledg and in all judgment that you may approve things that are excellent that ye may be sincere and without offence till the day of Christ. Let us approve it in our hearts in our lives Let us walk in love as Christ also hath loved us and given himself for us To provoke your hearts to be more reaching after this Heavenly Virtue consider not only what hath been already said which is enough to quicken any living believing soul with an earnest desire of increase herein but further consider 1. That duty to God calls for it see the 1. Duty to God calls for it many commands in Holy Scripture to this great duty of love to God to one another and to all men Mat. 22. 37. Thou shalt love the Lord thy God with all thy heart c. Ps 31. 23. O love the Lord ye his Saints and whoever sincerely performs this duty is under the Blessing of Grace in order to Glory Eph. 6. 24. Grace be with all that love the Lord Jesus in sincerity Amen But on the contrary if any be without this Divine disposition and so perform not this duty see 1 Cor. 16. 22. If any man love not the Lord Jesus let him be accursed Anathema Maranatha accursed till the Lord come and for the duty of Saints love one to another see John 13. 34. A new Câ—mmandment give I unto you that ye love one another c. 1 Joh. 4. 21. This Commandment we have from him that he who loveth God should love his Brother also 2. The Saints relation to God and one 2. Relation calls for it to another calls for it they are the children of God the Sons and Daughters of God Almighty this is their relation to God and their priviledg They are all the Children of God by Faith in Christ Jesus they are all the children of one Father espoused to one Husband members of one Body 1 Cor. 12. 27. Ye are the body of
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
8. I fear few doth manifest truth of love in this matter who though they give do it slackly and grudgingly thinking every little too much and would gladly be without the occasions and opportunities of doing what they do see Isa 32. 5-8 And read it at leasure and meditate well upon it and the Lord give you right understanding therein 4. It is then true when it will cover offences 4. When it will cover offences and is ready to forgive Prov. 10. 2. Love covereth all sins 1 Pet. 4. 8. Love covereth the multitude of sins 1. There are many sins that love may and should cover without reproof As personal infirmities that attend Saints in this mortal sinful state wherein Christians cannot speak nor act but a quick eye may discern something amiss which must be covered else the life of Christians would be uncomfortable with each other and their time must be spent in reproving each other Jam. 3. 2. In many things we offend all Ps 19. 12. Who can understand his errors c. Christians may see so much of imperfection in each other that needs love to cover rather than to multiply reproofs for common failings who so knows themselves can do it and yet true love reproves sin that is such things as are sinful and dishonourable and cannot stand with the safety of the soul that comes not under the common infirmities of nature unavoidably attending gracious souls 2. Love covereth sin from others where 2. It covereth sin from others is cause of reproof and gives a private reproof according to Mat. 18. 15. If thy Brother trespass against thee tell him his fault between him and thee alone c. Love is no whisperer nor back-biter those who are so ready to publish the failings of their brethren that others shall know it before them that wait advantages to publish the failings of their brethren without observing the right rule they are in so doing rather backbiters than lovers of their brethren 3. Upon repentance it covereth all sin it 3. On repentance it covereth all sin forgiveth all sin Lu. 17. 3. If thy brother trespass against thee rebuke him if he repent forgive him see ver 4. Love is no implacable person but easie to be reconciled it is like God and Christ ready to forgive Col. 3. 12 13. When persons are so much bound up in their spirits that they with so much difficulty forgive their brethren on their repentance it 's a sign they live not in the sense of the need they have of forgiveness from God themselves and may justly doubt whether they are made partakers of the forgiveness of the Gospel Mat. 6. 12. 14 15. The sense of Gospel-forgiveness works those rightly apprehending it into like pittiful merciful and forgiving frame Col. 3. 12 13. 4. True love to brethren is not easily 4. It is not easily provoked provoked but suffereth long 1 Cor. 13. 4 5. It starteth not aside for small occasions it is not drops of water that can quench true love Cant. 8. 7. Many waters cannot quench love nor floods drown it That love that is easily provoked that will not bear nor suffer any thing that is easily quenched is not love of the right stamp 5. True love to the brethren is full of 5. It 's full of hope Hope and full of Faith 1 Cor. 13. 7. It hopeth all things it believeth all things that is all things that there is ground to hope and believe it taketh hold of every thing that may minister occasion to hope the best to hope that there is truth of Grace to hope that their Faith and Repentance is true but that love that will not believe and hope any thing if it come not up fully to the mind of the party it may be a faithless love and an hoâ—eless love as to our brethren so may it be in respect of God for be sure we come infinitely more short in respect of God than any of our brethren where is any ground of hope do or can in resâ—ect to us 6. It is then true love when it is accompanieâ— 6. When accompanied with love and obedience to God with love to God and obedience to his Will for any to talk of love to the peoâ—â—e of God and yet hath no respect to the Commandments of God no conscience of living to God according to his revealed Will they deceive themselves for As he that loveth God must love his Brother also so he that loveth the people of God must love God and keep his Commandments 1 Joh. 5. 2. By this we know we love the people of God when we love God and keep his Commandments Lest any should deceâ—ve themselves the Apostle stâ—tes it both waies 1. If any love God they love his people He that loveth him that begat lâ—veth him that is begotten of him But lest any should mistake and say I love him that is begotten therefore I love him that begat he states it the other way to prevent all mistakes that so our love may be true and right indeed By this we know we love the people of God when we love God and keep his Commandments That is by this we know that our love to the people of God is right when it is accompanied with love and obedience to God For this is the love of God that we keep his Commandments Our love to God is not right if we love not his people our love to his people is not right if we love not God nor keep his Commandments 7. True love to the Saints is then right 7. It must be universal to all Saints when it is universal to all Saints as well to one as to another as well to the poor as to the rich and as well to the rich as to the poor to a poor Lazarus as to a rich and royal David to an afflicted Joseph as to an admired Solomon if love be right it is no respecter of persons For he that respecteth persons will transgress for a piece of bread that is upon any occasion will wrest judgment But this love is rare to be found rich professors will love them that are rich and undervalue the poor make them their foot-stool and too often the poor undervalue the rich because they are rich have an evil eye upon the riches of their brethren because themselves are poor but the love of the Lords people is or should be one to another for the Lord's sake because they are his and so should be to the weak as to the strong to the poor as to the rich partial love is no true love Jam. 2. 1 2. It is the commendation the Apostle gives the Ephesians that their love was to all the Saints Eph. 1. 15. Col. 1. 4. It 's a choice discovery of Divine love when it hath no respect of persons but fixes on the object purely for spiritual causes for Holiness for the image and Grace of Christ the poorest Saints
and would as truly hate and persecute them they never saw if they were present as they do those that are alive and present with them 10. And finally the honest hearted sincere 10. He fruitful Christian is fruitful he heareth the word of God and keepeth it and bringeth forth fruit with patience He knoweth that hereby God is glorified Joh. 15. 8. and that his account shall be thereby advantaged in the day of account Phil. 4. 17. They have their fruit unto holiness and the end everlasting life Rom. 6 22. Even the fruit of righteousness that is by Jesus Christ to the praise and glory of God Phil. 1. 11. Fruitful in every good work and increasing in the knowledge of God it is the fruitless trâ—e that must be cut down But the Hypocrite is a fruitless branch an empty vine that bringeth forth fruit to himself he never goes out of or above himself seeks himself in all that he doth but brings forth no fruit to God no fruit to men no fruit for the good of his own soul unless it be the fruit of his Hypocrisie that is woe and wrath The Hypocrite in heart doth heap up wrath Woe to yoâ— Scribes Pharisees Hypocrites ye Serpents ye Generation of Vipers how can ye escape the damnation of hell Mat. 23. 29. 33. 2. I shall shew the advantages of sincerity 2. The advantages of sincerity and honesty of heart to God-ward in the New Covenant of his Grace 1. Sincerity of heart to God is that which renders all the weak and imperfect services of his people acceptable to him not as the meritorious cause that is alone in Christ Jesus and for his sake both ouâ— persons and services are accepted in the belâ—ved Eph. 1. 6. But in him neither are ouâ— persons nor services accepted without sincerity feigned faith and love and obedience is not accepted it must be as you have heard before heart faith heart love and heart obedience that God accepts iâ— Christ and for his sake this of sincerity and truth in the inward parts God desireth and accepteth in all things according to what we have and not according to what we have not Weak and imperfect services are accepted where sincerity is this sweetens all our services keeps the soul humble and holy with a dayly dependance on the Grace that is in Christ Jesus God in Christ Jesus covers the many failings and accepts the weak services of his upright ones David a man of many failings yet being upright and sincere he was owned of God to be a Man after his own heart sincerity of heart makes us after Gods own heart he delights in owns and approves of sincere souls he takes them for his own with all their weaknesses and imperfections But Hypocrisie marrs all it is as the dead Fly in the Box that causeth all the Oyntment to stink The Hypocrite may to visible appearance in outward shew exceed the sincere soul as the Pharisee did the Publican he may preach and pray and converse at such a rate as if he were an Angel of light or a Minister and man of righteousness and yet be an Hypocrite all the while proud and self seeking designing himself and his own ends in all and this spoileth all God owns not any person under heaven for such external painted excellencies though men sometimes through weakness may admire them and they may admire themselves yet God owns not on any such account see Mat. 7. 22 23. Luke 13. 15 16. 2. Sincerity of heart towards God in the faith gives great boldness to the soul before the Lord both here and hereafter 1. Hear the sincere heart can appeal to the Lord in the most difficult case when the Hypocrite must sink in his spirit so Hezekiah Isa 38. 2 3. Remember Lord how I have walked before thee in truth and with a perfect heart c. and Joh in his great tryal was supported and bold on this account Job 13. 15 16. I will maintain mine own ways before him for an Hypocrite shall not come before him and 31. 6. Let me be weighed in an even ballance that God may know mine integrity O the boldness of a sincere soul that dares to appeal to the Lord in the matter and to say as Peter Lord thou knowest all things thou knowest I love thee But the Hypocrite faints and sinks when God deals with him Prov. 28. 1. The wicked flee when none pursue but the righteous are bold as a Lyon 2. Hereafter in the day of accounts the great day of the Lord who may abide it sincerity then will be worth the world then shall the righteous sincere upright ones stand with great boldness before the Lord 1 Joh. 4. 17. Herein is our love made perfect that we may have boldness in the day of Judgment Hypocrites shall then be ashamed and confounded they shall be speechless the ungodly shall not stand in the Judgment nor Sinners in the Congregation of the Just then they shall be ashamed and confounded in their own spirits knowing themselves to be Hypocrites and the Congregation of Hypocrites shall be desolate Job 15. 34. See Isa 33. 14. 3. Sincerity will preserve the soul pure to God from sin and keep the soul close and constant to God in duty 1. It will preserve from sin it is a wonderful preserving vertue a sincere heart would not sin against God for a world it not only preserves from the common sins of the time and place but from the sins of mens callings and relations and from the sins that men are by nature most inclined unto Psal 18. 33. 23. I was also upright before him and I kept my self from mine iniquity Sincerity will keep souls from the iniquity of their natures to which they are most inclined it will pluck out the right eye and cut off the right hand but Hypocrisie must have that spared and kept alive the darling lust must live though in the death of the owner thereof Psal 25. 21. Let integrity and uprightness preserve me for I wait on thee 2. It will keep the soul constant and close to God is duty it makes conscience of every duty and service private and publick and keeps the soul in a right frame in the performance thereof that is holy humble awfull believing and rejoycing in the Lord it s that will tend to compleat the soul in all the will of God sincerity goes through with the work does not half it with God nor turn back in the day of tryal but the Hypocrite is fleeting and inconstant will not pray always doth nothing in conscience and love to the Lord especially to private work and duty he is a stranger looks not at the frame of his spirit in the work but is too and fro fast and loose with God suitable to the time occasion and advantage of Profession Obj. Sincerity I perceive is a choice vertue Obj. and all without it is nothing but I find that I have much and many
with a scab the crown of the head c. ver 18. In that day the Lord will take away the bravery of the twinkling ornaments c. What they are you may see in that which followeth by which we may see that the Lords people hath alwaies been addicted too much to this sin and especially the female Sex and this we find at present by woful experience amongst professing people though contrary to the Word of God and the Spirit of Grace in the hearts of gracious ones 1 Tit. 2. 9 10. 1 Pet. 3. 3 to 6. In both which Pride is forbidden and modest apparel with shamefac'dness and sobriety as becometh women professing Godliness is commanded and the truth is that this sort of Pride is a shame and a shameful sin to be found in the Church of Christ Luke 7. 25. They that wear gay cloathing are in Kings houses they should not be in Churches It 's the Whore of Babilon whose Beauty consists of such deckings Rev. 17. 4. It behoves the Churches to purge out this sin as an abomination and to be cloathed with humility which adorns the new Covenant lest the Lord cast them out as an abominable branch O if we could or would be every one striving who should be most like Christ and conformable to him as we are striving to be like the World how glorious would Christians be in their profession over now they are but now unhappy we whose care is to be like the World though thereby we are the more unlike our Lord and so dishonour him and wrong our own souls and that which adds to this sin is that Ministers who should cry aloud against these abominations either practice the same themselves or allow it in their Families and Relations are silent in the matter at best and others shameless enough plead for it and surely that is the Devils work no wonder then if it grow to a mighty torrent both of sin and judgment Some it may be preach it down in word but allow it in practice in themselves and Families as if they had a license to be licentious in this matter I have observed this evil in Parents that hath been bread plain themselves and it may be so continue but breed their children to pride and vanity as if they designed them to destruction and say it may be they cannot help it let such know that they ought to command their children and remember Ely in like case for his weak and soft dealing with his Sons 1 Sam. 2. 22 to 27 33. I have observed the Husband to go plain himself but the Wife arraied like a Stage-player and the vain man it may be is proud to see his Wife so fine or if not passeth all by in silence or complains that he cannot rule her she will have it so say what he will An argument that the man knows not how to rule and so draws the guilt of his Wives sin upon himself or that the Wife knows not her duty either to God or to her Husband and indeed those who have no conscience of duty to God it cannot be expected that they should have conscience of duty to man I would advise such women to read and seriously to consider Eph. 5. 24. 33. 4. A lofty carriage and conversation is a symptom of a proud heart Dan. 4. 37 Those that walk in Pride he is able to abase a proud walk a proud life discovers a proud heart 1 Joâ— 2. 16. One of the things that is of the World and not of the Father is pride of Life which is not of the Father but of the World O therefore let Christians leave it to the World and cleave to the Father and the things of the Father lest he strip and whip them from their grievous transgression in this matter 5. Contentions and divisions about needless and invented things is a sign of a proud heart when persons form up things to themselves which the Lord never required and make that a ground of division for self-ends such things as these being the cause of most of the divisions at this day it flows from self and pride Prov. 13. 10. Only by pride cometh contention but with the well-advised is Wisdom and 22. 10. Cast out the scorner and contention shall go out yea strife and reproach shall cease O the breaches and divisions the contentions and strifes which this monster pride hath produced both in Church and State the Lord give repentance or judgment must be the issue good Hezekah humbled himself for the pride of his heart c. and the wrath of the Lord was deferred 2 Chron. 32. 26. 4. Affliction may come upon the people of God for their living in the transgression of the known Ordinances of the Lord this is that for which God hath had and probably hath at this day a controversie with his people and for these things he hath doth and will visit them Ezek. 11. 19 20 21. Where the reason of Gods gathering his people from the Nations ver 17. and giving them one heart and putting his new spirit in them i. e. his new Covenant spirit is that they may walk in my Statutes and keep mine Ordinances and do them c. but those whose hearts walk after their detestable things and their abominations I will recompence their own way upon theâ—r own heads saith the Lord Dan. 9. 8 11. Where the Prophet acknowledgeth that the cause of all the Churches afflictions and miseries was for sin and not obeying the voice of the Lord and walking in his Laws which he had set before them c. and it 's very likely that this is one cause of God's afflicting his people not only the things before-mentioned but the changing of the instituted Ordinances of Christ into mens own inventions so slighting his commands and his people for walking therein for transgressing of the Law of love to God to men to good men to bad men O the great failing in this matter the Law of Christ is that his people should not speak evil one of another nor back-bite one another Eph. 4. 31. 1 Pet. 2. 1. Jam. 4. 11. Nor to think evil one of another 1 Cor. 13. 5. Zec. 7. 10. Nor easily to believe evil reports against a brother Psal 15. 3. But what contrary walking to those blessed Laws of the Gospel in these and many other things I might name is found amongst us and that not by secret search the Lord knoweth and he will make us to know it or he will make us sick with smiting Or 5. It may be for his peoples unprofitableness under the mercy and means enjoyed for the loss of first love to God his Name and Truth to one another and this is it of which the Lord complains of his people and warns them to repent and dâ— their first works lest he come against them speedily and remove the Candlestick out of his place Rev. 2. 4. Jer. 2. 2 3 17. When the Lord feeds his people