3. That Novices in Faith or Ministry are in greatest danger to be insnared with the Devils sin of Pride And 4. That such is the evil of the sin of Pride that it exposes those that are insnared therewith and captivated thereby to the Devils Condemnation that is eternal without hope or help O therefore take heed and beware of Pride The second Scripture-Ground is the temptation he made use of and prevailed upon our first Parents withal which was Pride and Disobedience he knoweth ye shall be as Gods c. It seems he knew by experience what aspiring Pride would do and so prevails to throw down Man as he thought into his own condemnation The second sin of Satan was Lying as described by our Lord Joh. 8. 44. He abode not in the Truth but turned from the Truth to his own Lies for when he speaketh a Ly he speaketh of his own i. e. his own Nature and his own Sin for he is a Lyar and the Father thereof And thirdly to Pride and Lying Disobedience must be added I may say truly that Pride and Lying is Disobedience it self and that all known Disobedience carries Pride and Lying in it Pride is the cause why Men will not obey when they know what they promise themselves in Disobedience proves a Ly. I am not of the mind as some are either 1. That in their first Creation they were set to minister for Mans Good and their thinking that too mean was the cause of their Fall and that 1. Because as I have before minded that very probably their Creation and Fall too was before Man was made 2. Because that Man in his created estate of Innocency had no need of Angels to minister to him 3. The World then was not put in subjection under Angels till after the Fall but Man was the sole Lord thereof under his Maker nor shall it be in subiection to them after Restauration Heb. 2. 5. 4. Nor was it likely that they should be assisting him on the spiritual account to keep him from sin for then he had not been left to his free will in his created estate to stand or fall Nor 2. do I think their Sin was against the holy Spirit as some suppose according to the Sense thereof in Scripture as it is the unpardonable Sin i. e. in their Fall because they were created upright and holy Creatures as Man was and was no more capable to sin that Sin than Man was though all Sin ever was and is against the holy Spirit though not in the Sense as the unpardonable Sin is they having nothing to provoke them to sin on the one hand so nothing to prompt them to constancy in Humility and Obedience on the other hand but their good created estate and the Goodness of their Creator but after their first Sin Fall they doubtless became the sink of Sin and nursery of all Abomination 4. Unto what they fell as into sin so 4 Vnto what thâ—y fell into remediless and perpetual misery never to be restored but are reserved in everlasting chains of darkness unto the Judgment of the great day Jude v. 6. Quest Whence is it that Angels should Quest sin and fall without all hope of recovery and that God should afford a means for Mans recovery after his sin and fall especially Angels by Creation being the more noble Creatures Answ Next to the wonderful Will and Answ Counsel of God according to which he worketh all things Eph. 1. 11. probably it was 1. Because the Angels in their Creation were more noble and strong Creatures than Man who was made of the Dust and God took it as a more unpardonable Offence in them than of weak Man who was made of the Dust for to whom soever much is given of them is much required 2. Angels though of a higher degree by Creation yet fell of their own voluntary will without any one to tempt them but Man was tempted to it by the evil one and so was snared by temptation 3. The evil and fallen Angels proceed and persist in their Pride and Enmity against God and his New Creation to destroy it immediately which might tend to provoke God to set an everlasting Seal of Darkness and Judgment upon them and to exercise Pity and Compassion towards poor miserable fallen Man to open a way of recovery on the terms therein proposed Qâ—â—st Whence is it that the Devil Quest should be so irreconcileably and unchangeably set in enmity against mankind as to make it his whole and unwearied work to be seeking their destruction and especially the Saints Answ 1. Probably because when the Angels fell God made Man of a lower station than they to be in some sense in their steâ—d that so he might delight himself in a lower Creation Prov. 8. 31. 2. Because God would not by any means lose his poor Creature Man but brought to light a high and glorious way of Restauration for Man out of his fallen estate and left the Angels under Darkness unto Judgment which fills them with all enmity both against God and Man and his great design is to hinder this gracious and glorious Work of the Salvation of Men though his own Damnation be the greater in the end â— The evil Offices Works of the Devil towards Man 5. What are the evil Offices and Works of the Devil and his Angels against Mankind in general and they are twofold 1. Such as respect the Bodies and outward man and estate if permitted by God as is clear in the case of Jâ—o Châ—p 1 and 2. to smiâ—e and afflict him in his Children and Substanâ—â— and in his Body too with dreadful Sores and Pains 2. Entring â—n and possessing the Bodies of Men and using them in a dreadful manner Mat. 8. 16. Mar. 9. 17 18 25 26. 3. By stirring up wicked men to persecute the people of God for their believing and obeying the Truth Rev. 2. 10. 1 Peâ— 5. 8 9. 2. Such as relate to the Soul 1. In stirring up and troubling some with Melancholiness to their great wrong as in the case of Saul 1 Sam. 16. 14. 16. 23. 2. To be a Lying Spirit in the mouths of False Prophets and Ministers to seduce and deceive Souls to their destruction 1 King 22. 21 22 23. 2 Cor. 11. 13 14 15. 3. In blinding the Minds of Unbelievers where the Gospel is published to their destruction 2 Cor. 4. 4. 4. In prevailing over wicked men to some gross and horrible iniquity and after to follow them with the guilt till they destroy themselves as in the case of Judas 5. To reign and rule in the Hearts of wicked men the Children of Disobedience as their Lord and King so making them willingly subject to him Eph. 2. 2. 2 Tim. 2. 26. Col. 1. 13. 6. To use all endeavours to intice and insnare the Lords People with Sin if possible to ruine them effectually 2. Cor. 11. 3. Eph. 6. 11. 1 Pet. 5. 8. 7. To
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.
the commands of men though pretended Christians and herein lyeth the ordinary cause of suffering and persecutions from Nominal Christians and the Whorish Church especially for the Prophetick and Kingly office of Christ our Lord a glorious cause for the Saints to suffer in as ever was stated in the World Luke 6. 22. If it be for the Son of mans sake happy are ye for his words for his laws for his worship Mar. 8. 38. Rev. 1. 9. John was persecuted for the word of God and for the testimony of Jesus The Apostles for refusing to forbear Preaching in the Name of Jesus when commanded and owning Jesus as Lord in the matter Acts 4. 19. and 5. 29. 1 Pet. 4. 14. If ye be reproached for the name of Christ happy are ye 2. A good call to suffering is likewise of 2. A good call concernment and that is 1. When it is for worshipping God according to his will Or 2. for refusing to worship with those who in our judgments and conscience do the contrary when we cannot worship God in peace our selves nor forbear worshipping with others contrary to the will of Christ and the light of our own conscience without suffering then have we a lawfull and good call to suffer especially if there be no way opened by the Lord for escape without sinning against him here is both a good cause and a good call 3. When there is withall a good conscience 3. A good Conscience that is of special concernment for comfort in suffering not only a good conscience in respect of the cause and clearness of the call but also in relation to the sincerity of our faith and walk with God and towards men in the whole course of our conversation for when mens former conversations have been sinful worldly proud vain and unprofitable it must needs lessen their comfort in suffering when they shall reflect on themselves and sins as the cause let such look that they repent of the sin that so they may have the advantage and comfort of suffering For confirmation of this see 2 Cor. 1. 8. 12. and read it at your leasure O it will be a comfort indeed to you when you come to suffer the testimony of your Conscience as to your former conversation it will be a continual Feast 4. When you mannage the business in a 4. A good Spirit good spirit that is in the spirit of love without which all is nothing 1 Cor. 13. 3. love both to God and man in the meek and patient spirit of our Lord Jesus who as a Lamb dumb before the Shearer so opened he not his mouth who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2. 23. 4. I shall propound some helps and supports 4. Encouragements in suffering to the Saints in their sufferings to the end they may not faint nor flag in the way 1. It s presented to us in the Gospel as the way to the Kingdom and truly if so though it be not pleasant to the flesh but a rugged way yet while it leads to so good an end they have no cause to be discouraged but to lift up their hearts and heads Mat. 16. 24. Acts 14. 22. Jam. 1. 12. 2. It s the way in which Christ hath walked before you The Captain of your Salvation was made perfect by suffering Heb. 2. 10. Hence the Apostle exhorts us to look to Jesus and to consider him that suffered such contradiction of sinners least we be weary and faint in our minds Heb. 12. 2 3. If Jesus was content to go the way before you and for you how should this arm you with the same mind 3. He hath not only gone before his people in this way of suffering but he hath made the way plain for them that they may walk in it safely he hath conquered all his and his Churches Enemies that they can do them no wrong while they cleave to and follow the Lord Joh. 16. 33. â—e of good chear I have overcome the world He hath spoiled principalities and powers and made a shew of them openly triumphing over them therein Col. 2. 15. So that there is nothing in the way that shall hurt you 4. And this is not all but you have his promise that he will be with you he will not leave you alone in the way but he will be with you in the fire and in the water to uphold and preserve you through the most fiery tryals and floods of ungodly men Isa 41. 10. and 43. 1 2. and his Grace shall be sufficient for your support 2 Cor. 12. 9. 5. It s the way in which all the Saints have walked before you to the Kingdom as Heb. 11. and chap. 12. The Apostle calls them a cloud of witnesses to this truth as an argument to encourage Saints in their sufferings the new Testament is full to it and both History and experience confirms it therefore my Beloved Think it not strange concerning the fiery tryals which is to try you as if some strange thing had happened unto you 1 Pet. 4. 13. but know it s no new thing therefore it should not be strange it s the way in which all the Prophets and Apostles and Saints have walked before you in and if you will walk in another way you may doubtless come to some other end 6. Consider the great advantages you shall reap thereby which should be incouragements to your souls in suffering and that not only in those many things that hath been before mentioned as to prove and try the truth of your Faith Love Patience Constancy and Perseverance in the Truth the purging away of sin c. But 1. It shall give you the advantage of more of Christs Spirit and presence in your faithful cleaving to him in suffering The Spirit of God and of glory shall rest upon you 1 Pet. 4. 14. The Lord will make known himself to you it may be in a more glorious manner and measure then ever before and so it shall be to you an evident token of Salvation and that of God Phil. 5. 28. a right suffering frame of spirit is the gift of God and a token of Salvation to those in whom it is 2. It shall work for your great glory at the appearing and Kingdom of our Lord Jesus Christ 2 Cor. 4. 17 18. Those light afflictions that are but for a moment worketh for us a more exceeding and Eternal weight of glory a right suffering for Christ will turn to wonderful advantage both on the spiritual and eternal account it s the great worâ— of the world and I fear of those who profess to be called out of the world too to be trading in the greatest ways of worldly advantage which doth all perish in the using O why should Christians be so unwilling to be trading in this way of gain there is no gain like this what ever you
that Antichrist shall come even now are there many Antichrists whereby we know it is the last time By which it appears the Apostle knew the time no more than we but by probable conjecture and very probably thought it to be nearer than it was 3. Angels knew it not nor probably do 3. To Angels not know it Matt. 24. 36. But of that day and hour knoweth no man no not the Angels of Heaven but my Father only 4. The Son himself did not know it 4. To the Son Mar. 13. 32. But of that day and hour knoweth no man no not the Angels that are in Heaven neither the Son but the Father only And this secret in the Fathers counsel only Christ confirms after his resurrection Acts 1. 7. It is not for you to know the times and seasons which the Father hath put in his own power yet vain man would be wise above what is meet forgetting that things revealed belong to us and things secret belong to God and indeed it 's contrary to the Scripture for any man to know certainly before hand the hour day or year of our Lord 's coming then such Scriptures as these could not be true as Matt. 24. 44. In such an hour as ye think not the Sâ—n of Man cometh and 25. 13. VVatch ye for ye know neither the day nor hour wherein the Son of man cometh Luke 12. 40. and 18. 8. So that the time is uncertain that his people may be alwaies in all generations ready prepared and waiting for it But let us take heed of fixing on times in which all have and probably must miscarry it is the way to destroy the Faith of the weak in the thing it self and men lose themselves when they time things kept secret in God though good men hath failed herein yet doubtless it hath risen in part from pride supposing they knew more than they did but when it 's apparent they miss there is cause to be humbled for presuming above what they understood yet 2. Though the time be uncertain and good reason it should be so yet we have grounds to believe and hope that it is not far away but may be for all that we know at the doors for if Christ's first coming was in the end of the VVorld Heb 9. 26. And if it was then but a little while before he that shall come will come and will not tarry Ch. 10. 37. And our Lord Christ promiseth to come quickly Rev. 22. three times in this Chapter ver 7 12 20. We have grounds to expect the time to be near even at the doors 3. The manner how he shall come and 3. The manner of his Coming that will be wonderful glorious and terrible his first coming was meek and lowly he humbled himself and was contemptible trampled under feet of men content to be abased and vilified by sinners and bare all meekly as a Lamb dumb before the shearers so opened he not his mouth and the reason of it was because he then came to save sinners to give his life a ransome for sinners he then came not to condemn the VVorld but to save the World but now he will come to judge the World and therefore he must come as the great Judge of the World in Power and great Glory to the dread amazement and astonishment of the World therefore he is described to come in flaming fire to come with the grâ—at sound of a trumpet the trump of God and voice of the Arch-Angel with glorious attendants Luke 9. 26. He shall come in his own Glory and in his Fathers Glory and of the Holy Angels he shall come in all the Glory of Heaven O wonderful glorious Judge and King Thousand thousands shall attend upon him and ten thousand times ten thousand shall minister to him Dan. 7. 10. Hence it 's called the great and terrible day of the Loâ—d Joel 2. 31. Who then may abide the day of his coming who shall stand when he appeareth That is it will make the Captains and Great Men of the Earth and all men out of Christ to wail and cry and to wish the rocks to fall upon them and cover them from the presence of the Lamb. Why what is the matter that the whole World should dread a Lamb the World hath abused him and wickedly wronged his Lamb-like Grace and Meekness and now his wrath is stirred and he is become the Lyon of the Tribe of Judah and he will make all his enemies to tremble and quake before him this will be the manner of his coming Mat. 24. 30. 4. The end of his coming or the work 4. The end of his Coming he shall do when he cometh and that is not only to raise the dead and judge the World as hath been before minded But that which I shall especially mind in To set up his Kingdom and Reign this place is that he shall come to take to himself his great Power and to Reign Rev. 11. 17. That Christ shall at and after his second and glorious appearing have a Kingdom and reign on Earth is the great thing that I shall from Scripture-light evince and prove in this place it being a truth that none is more clearly stated in the Scripture yet by many much opposed and contradicted I shall in this that followeth endeavour 1. To prove the truth from plain Scripture evidence 2. By Scripture reasons And 3. Endeavour to answer such objections as are made against it and such questions as may be made about it for the more full clearing thereof 1. To prove this great truth from plain Scripture evidence Ps 72. Which according to the letter relates to Solomon as the type but to Jesus Christ as the substance as is I think by all understood and in truth must be so understood This Psalm discovers the Glory of Solomon's Kingdom in the type and of Christ's Kingdom especially as the antitype ver 7 8. In his daies shall the righteous flourish and abundance of Peace so long as the Moon endureth he shall Proved 1. From Scripture have dominion from Sea to Sea and from the River to the ends of the Earth c. Which must unavoidably be understood of the Kingdom of Christ the Son of David the true Solomon and King of Peace for Solomon's Kingdom in the type did not continue so long as the Moon endured but was ended long since and ver 17. His Name shall endure for ever his Name shall be continued as long as the Sun and men shall be blessed in him all Nations shall call him blessed which most properly relates to Christ Jer. 23. 5 6. Behold the daies come saith the Lord that I will raise to David a Righteous Branch and a King shall Reign and prosper and shall execute Justice and Judgment in the Earth c. which is so full and plain in the very terms as cannot be avoided nor evaded without open abuse to the Text he must
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
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
way in which souls may undoubtedly read their interest it 's true it 's matter of meditation and consolation to gracious souls to have the Word brought into their remembrance but not the way prescribed by which they may undoubtedly conclude their interest 2. The Scripture saith that we should be able and ready to give a reason of our hope now this is no sufficient reason according to the Scripture either to satisfie our selves or others that I had such a Scripture brought home to me at such a time in which the assurance of my interest in Grace and Life was sealed this singly of it self may be true or false if there be not the rational Scripture ground that is the true work of Grace it 's a hundred to one but it's false and delusive therefore at a distance from the work of the Spirit it 's no sure ground for Satan can make use of Scripture to deceive souls So that I say that evidence that may admit of doubt and if the party receiving it be void of those evidences I have minded then it 's undoubtedly false and therefore not over-confidently to be built upon But in the other way of concluding our interest from the work of the Spirit in us suitable to the Word without us when there is an answerableness in this matter it 's surely of God and in this the Devil will not cannot deceive you it works you more to love and be like the Lord but the other if not right it serves rather to harden and to cure miscarriages ever after Well saith such a soul I had such a word brought in at such a time in such a manner in which I was sealed I will never let go that it was of God I fear neither Devil nor men c. Though the right use of former experiences is precious yet I fear this hath proved to the damage of many souls And on the other hand gracious and tender souls that hath the root of the matter in them understanding that this is the supposed way to get assurance and having no experience thereof in themselves put their souls upon the rack of doubts and fears without cause fearing they have no Faith being afraid to draw conclusions from right Gospel grounds O saith the soul I never had experience of such a sealing evidence therefore I fear all is naught 4. Some talk of assurance at such a rate not only as if it must come in some strange immediate way from the Spirit but likewise it must come to whom and when he pleaseth and that it 's retained from some for ever that is in this World and as if it were reserved to sometimes and for some persons c. And this puts tender and serious souls to a doubt in the matter where ever they may meet with any comfortable assurance of the love of God to their souls c. To this I say it 's true it is the gift of God but no other than the Spirit and Faith is and if any one hath not the Spirit of God and Faith he is none of his and whoever can assure himself that he hath the Spirit of Christ is sure of all for God no more with-holds assurance from any of his than he does his Spirit and the virtues thereof but it is as common for all Saints as believing though all Saints are not so commonly instructed herein God is no respecter of persons he would have all his little ones to have the consolations of the Gospel it is true there are causes why God may hide his face from his people in this matter but that relates to themselves as the cause which is the second hindrance of assurance 2. Sin proves a great hindrance to the 2. Sin proves an hindrance to assurance comfortable assurance of the Saints and that 1. Sometimes through mistake and 2. Sometimes justly 1. Sometimes through mistake for indeed sin if seen and repented of cannot justly hinder assurance for to such souls there is the promise of mercy they are under the promise of the pardoning Grace of the Gospel 1 Joh. 1. 9. The remembrance of old sins or new sins if repented of should not hinder 1 Joh. 2. 1 2. 2. Sin sometimes justly hinders assurance when it is regarded in the heart and unrepented of it stares in the conscience and fills the soul with fear and no wonder if sin be harboured secretly in the soul whether it be pride covetousness oppression disobedience neglect of duty loss of first love c. one of these two things must necessarily follow either 1. a dull insensible hardened frame without all fear or doubts or 2. Clowds and darkness doubts and fears do arise about interest and that justly too till the soul do repent forsake and turn to the Lord If I regard iniquity in my heart God will not hear my Prayer there is the same reason as well as rule for a Believer to repent of sin before he can have true Peace as for a sinner in the first work of Conversion for sin is the same still where-ever it is and on this account it is that God doth hide himself from his people and leave them under affliction and sorrow Deut. 32. 20. And on this account it is that persons may have a comfortable assurance and lose the sense thereof again by renewed acts of sin without repentance 3. Hindrance is mistakes in the manner 3. Is misunderstanding the Spirits working and method of the Spirits working and so of witnessing in some cases proves a great hindrance to Christians in their assurance by reason of which gracious souls take up that against themselves as an hindrance which is one of the most assured grounds of the truth of Grace and of the Spirits working to instance Joh 16. 8 9 11. The Spirits work is to convince the world of sin of righteousness and of judgment now when the Spirit in the Word effects this work in the hearts of sinners when they see themselves to be sinners and miserable in themselves and that they are unrighteous and that their own righteousness is nothing worth and that there is righteousness in Christ for sinners because he is gone to the Father to make good his suffering on that account and of the certainty of Judgment because the Prince of this World is judged this work being effected in them they sink in their spirits and think they are undone that there is no hope of mercy when they are in the high-way of mercy and the Spirits working in order to their eternal safety Hard it is to suffer the loss of all things not only their sins but their own righteousness and to submit themselves to the righteousness of Christ Phil. 3. 7 8 9. and this not only in the first work of Conversion but after some progress in Christianity many gracious persons are exceeding liable to this mistake O saith the gracious soul that lives most in self-examination and so in the knowledg of
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.
9. 24. Let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exerciseth loving kindness judgmeâ—â— and righteousness in the earth c. To know that he is the Lord gracious and merciful c. As he hath opened and made known himself in Jesus Christ crucified in whom he was and is well pleased and satisfied and 〈◊〉 his sake pardoning justifying and saving all that come unto God by him In a word He that cometh to God must believe and know that God is as he hath made known himself to be in the Gospel and that he is a rewarder of them that diligently seek him Knowledg differs little from Faith and sometimes it 's all one when thâ— soul is so inlightned into the knowledg of God and Christ and Truth as to believe Joh. 6. 69. We believe and are sure Greek know that thou art the Christ the Son of the Living God 1 Joh. 5. 20. And we know that the Son of God is come c. And Job I know that my Redeemer liveth c. By all which it appears that knowledg which is saving differs but little from Faith and includes Faith Now in as much as knowledg or illumination Difference between saving knowledg and that which is not is common to all where the true light shines i. e. to hypocrites and formalists as well as sincere Christians as Heb. 6. 4. 6. 10. 32. 2. 2 Pet. 2. 20 21. Rom. 2. 17 18. 21 22. 1 Cor. 8. 1 2. I shall therefore rather apply my self to speak something to shew the difference between the saving knowledg of God and Christ in the new covenant of his Grace and that which men may have and yet be short of Grace and Life referring the Reader to Chap. 1. for the distinct knowledg of God The first difference is the saving knowledg 1. It is a soul-humbling knowledg of God and Christ is a soul-humbling self-abasing knowledg and that in the first work of Conversion the very entrance of saving knowledg gives the soul such a sight and apprehension of God and of Christ and of himself and sin that it throws down and lays low the soul and makes him cry out as those Acts 2. 37. Being pricked at the heart with the light of truth they understood and believed what they did not before both concerning Christ and themselves They cried out men and brethren what shall we do How wonderfully was the case changed they who but a little before cried out Crucifie him Crucifie him now are pricked at the heart for it and cry another cry Men and brethren what shall we do Sutable to this is that Psalm 119. 130. The entrance of thy Word giveth light it giveth understanding to the simple The very entrance of the Word of Life into the heart giveth this light the soul comes thereby to know something of God of his Holiness of his Justice and Goodness and something of himself of his own badness unholiness sinfulness and need of mercy and this amaseth and abaseth the soul and if the work be right this soul-abasing is not only in the sight and sense of some one particular sin or particular sins but it gives a sight of the body of death that is of the sinful nature that there is nothing but sin a sinful state the thoughts and imaginations the words and works yea that the best works as done by us are menstruous and filthy A soul never rightly knows himself till he thus know himself and the want of this is the cause of so many abortives in Religion that comes to nothing Persons may meet with some convictions of and conversion from some particular sin or sins but never see themselves utterly lost and undone and filthy all over and such conversions ordinarily first or last comes to nothing not but that the beginning work oft-times may arise from conviction of some capital iniquity as those Acts 2. 37. But if saving it leaves not till it discover the body of death this is the effect of saving knowledg or if it meet with and steal in by degrees on those that have lived under good education and use of means that it makes not so great a noise at first This must be effected first or last the knowledg of God in Christ Jesus in the way of the Gospel and of themselves to know themselves to be indeed wretched and miserable without which they never rightly imbrace Christ and the Grace and Mercy of the new Covenant And this self-humbling self-abasing and self and sin-abhorring frame is not only a work for a day i. e. at first conviction but where the true light shineth it abideth and gracious growing Christians the longer they live and the higher they grow in Gospel light the more they know themselves and the more they abase themselves have little and low thoughts of themselves This is that which sincere Christians do and can experience see witnesses from Scripture of this truth David a man after God's own heart though a King when he danced before the Ark and withal his wife mocked him he said I will yet be more vile than this and base in my own sight By which we may see that this is the common work of God in all gracious souls Greatness nor Kingship did hinder it laies low the souls of Great men and Kings where it is in power Job 40. 4. I am vile what shall I answer thee I will lay mine hand upon my mouth c. And Chap. 42. 5. 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self and repent in dust and ashes The more a soul knows of God and Christ the more he abhors himself not only an abhorrency of sin but of self because of sin attends gracious knowing persons Isa 6. 5. That Evangelical Prophet cries out Wo is me I am undone I am a man of unclean lips c. For mine eyes have seen the King the Lord of Hosts He had seen King Jesus it was a Gospel sight which did thus humble and abase him Joh. 12. 41. These things said Isaiah when he saw his glory and spake of him It was the glory mentioned in this Chapter the Evangelist alludes unto John the Baptist the fore-runner of our Lord of whom he testifieth that he was greater both in light and work than the greatest Prophet yet he had this frame of spirit in him Joh. 1. When they sent to him to know who he was he confessed and denied not that he was not the Christ He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose ver 20. 27. Not worthy to do the meanest service for him So the holy Apostle Paul acknowledgeth Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing and hence he cries out ver 24. O wretched man that I am who shall
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
c. and Chap. 15. 3 4. This shall be the song of Saints Who shall not fear thee O Lord and glorify thy Name for thou only art holy 6. It 's that Virtue unto which happiness and blessedness is promised and that must needs be a Virtue absolutely necessary to Salvation and is included in true Faith Prov. 28. 14. Happy is the man that feareth alwaies This happy fear must be alwaies never off the heart Chap. 23. 17. Be thou in the fear of the Lord all the day that is alwaies every day let not the fear of God be out of thine heart at any time Ps 112. 1. Blessed is the man that feareth the Lord c. and 128. 1 4. By all which it appears that persons who fear God in truth are under the promises of Blessedness and therefore it is a choice Virtue 2. I shall endeavour to shew what the 2. What it is to fear God fear of the Lord is or what it is to fear God It is to have an holy honourable and reverend esteem of God to have the awe and dread of God upon our hearts because Holy and Reverend is his Name Ps 33. 8. Let all the Earth fear the Lord let all the Inhabitants of the World stand in awe of him Isa 8. 13. Sanctifie the Lord of Hosts Himself and let Him be your fear and let him be your dread It becometh the people of the Lord of Hosts to have humble holy reverend and trembling thoughts of God alwaies Ps 2. 11. Serve the Lord with fear and rejoyce with trembling serve him with reverence and godly fear It is to be feared that Christians have too low and common thoughts of God which exceedingly unbecometh them and is a great disadvantage on the spiritual account as well as dishonourable unto God This holy reverend fear is a love-like fear not a slavish fear a spouse-like fear flowing from or mixed with love Let the Wife see that she reverence her Husband or fear her Husband The Wives reverence of or fear toward her Husband is not or should not be slavish but in love and conscience of God's Ordinance so it behoves every true Christian to reverence honour and fear the Lord and that with this filial spouse-like fear to love God and fear before him To help on this work in the heart I Meditations to help us to fear God shall propound some serious meditations of God that may tend to beget and increase this holy reverend awe and fear of God in the heart 1. Live much in the meditation of his 1. His Greatness Greatness O God is a great God and a great King above all Gods and above all men Psal 89. 6 7. For who in the Heavens can be compared to the Lord Who among the sons of the Mighty can be likened unto the Lord God is greatly to be feared in the assembly of the Saints and to be had in reverence of all that are round about him Note that this great fear of God in the Saints does arise from the consideration of the Greatness of God Who can be compared to the Lord who may be likened to our God in Heaven or Earth Therefore is he greatly to be feared in the assembly of the Saints c. Ps 147. 5. Great is our Lord and of great Power his understanding is infinite and 95. 3. For the Lord is a great God and a great King above all Gods And as an effect of this or a resultancy drawn from this meditation of his Greatness above all ver 6. O come let us worship and bow down let us kneel before the Lord our Maker that is seeing he is such a great one above all even our Maker let us worship and bow down and kneel before him i. e. Let us worship him in all humility and holy reverence Let us have Grace to serve our God with reverence and godly fear Exod. 15. 11. Who is like unto thee O Lord among the Gods who is like unto thee glorious in holiness fearful in praises doing wonders And this result the Prophet draws from this meditation Jer. 10. 6 7. Forasmuch as there is none like unto thee O Lord and thy Name is great in might who would not fear thee O King of Nations for to thee doth it appertain That is to be great above all and to be feared above all this is the first consideration that will tend to season our souls with this blessed Virtue the greatness the gloriousness of God to live upon our hearts 2. The holiness and purity of God He 2. His Holiness and Purity is Glorious in Holiness Holy and Reverend is his Name Serious thoughts of Gods Holiness will beget and increase in us this holy reverend fear Psal 99. 9. Exalt the Lord our God and worship at his foot-stool for the Lord our God is holy The sight and apprehension of the Holiness of God will help us to worship him reverendly and awfully This was it made Isaiah Chap. 6. 3. 5. When the Seraphims cried out as overcome with the holiness of God Holy holy holy is the Lord of Hosts to cry Wo is me I am undone I am a man of polluted lips c. Thus you see and I hope all true Christians can experience that serious thoughts of the Holiness oâ— God will â—ill them with humble honourable and awful thoughts of him 3. The great Goodness and Mercy o 3. His Goodness God especially on the new Covenant account will tend wonderfully to season thâ— soul with this Virtue and this mixed witâ— the rest makes it to be Evangelical fear thaâ— son-like spouse-like fear that so mucâ— concerneth and becometh the Saints thâ— is the promise of the Lord to his people Hos 3. 5. Afterwards shall the children of Israâ— return and seek the Lord their God and David their King that is Christ Jesus and shall fear the Lord and his Goodness in the latter daies It 's the latter day work especially under the Gospel for Saints to fear the Lord and his Goodness Ps 130. 4. With thee is forgiveness that thou maist be feared the Goodness Forgiveness and Mercy that is with God will make his people to fear him and fear to sin against him fear to displease him he that will sin without fear because God is good and gracious may justly fear that he is without all Grace gracious souls fear to sin against so good and gracious a God Shall all the Nations fear and tremble at all the great goodness that God will do for and shew unto his people Jer 33. 9. And shall not the great goodness of God cause the hearts of those interessed in it to fear and tremble before him Surely it 's impossible for a gracious soul to take a view of the Greatness the Glory the Purity and the goodness and Mercy of God and of his own badness but with astonishment holy reverence and fear and thus they shall fear the Lord and his
the sense thereof believing the full delivering in the end it is a gracious answer that will fill the soul with joy Rom. 7. 25. Thanks be unto God through Jesus Christ my Lord. The like may be said in many other cases Christians may seek good things of God and he may answer them in other things even cross to expectation yet best for them they may seek Riches and he may give them Poverty they may seek prosperity and he may give them adversity they may seek life and he may give them death and yet give them that which is good and best for them Or thirdly It may be thou hast not prayed in a right manner which is so necessary a requisite in Prayer as hath been before shewed as that without it we may not expect any answer from God that is to pray with the spirit understandingly believingly humbly c. but in thine own spirit if not in thine own name and then no wonder if thou hast no return of thy Prayers from God for he regardeth the manner as well as the matter of the prayers of his people he will be sought in the due manner or else he will reprove and cross his people in the service 1 Chron. 15. 13. The Lord our God made a breach for that we sought him not after the due order God hath respect to manner and order in all his worship and when his people miss thereâ—n he will meet with them in way of reproof Or 4ly it may be thou hast had wrong ends in thy Prayers and that hath hindered thy success there are two great ends to be sought in our Prayers that is the Glory of God and the good of our selves and others and if thou miss in the end of seeking thou missest of all it may be thou hast prayed for Conquest over thy Lusts for the increase of the gifts and Graces of Christ that thou mayest be accounted some body in Profession gifts of Ministery that thou maiest be Esteemed and have a Name c. if God give them it will be to thy wrong this is minded Jam. 4. 3. Ye aâ—k and receive not because ye ask amiss to bestow it upon your lusts God sees that your desires granted would â—uine you you pray for deliverance from Affliction not that you may glorifie God but that you may live at ease and see no sorrow you pray for worldly injoyments when perhaps you have enough before and more then you do well use for the Glory of God to bestow it upon your lusts like Israel of old Psal 78. 18. who ever thus misses in their ends in praying must expect to miss of obtaining or else if they have their desire it will be to their spiritual loss and dammage he granteâ— his peoples desiâ—es when they asked meat for theâ—r luâ—ts but he sent leanness into their souls I am afraid that there are many rich Christians that are grown fat and rich in the World but are grown lean in their Souls and others like the Church of Corinth grow rich in gifts but poor in Grace that he could not write to them as to spiritual but as to carnal even as to Babes in Christ and notwithstanding all their gifts had need to be instructed in that excellent vertue and way of love O all ye Churches and Ministers remember this Gifts without grace to a right use thereof is but like to a Jewel of Gold in a Swines Snout Fifth and Finally or else sin may be the cause why God doth not hear and answer your Prayers Men Pray and Sin and Sin and Pray and wonder why God doth not hear them but if men allow themselves in sin God will not hear them I intend not the common infirmities of nature watched over and warred against by the Saints that shall not hinder their Prayers Jam. 5. 17. but sins lived in and owned unrepented of surely God will not here such Psal 66. 18. If I regard iniquity in mine heart God will not hear me it is the iniquity of the heart and hands that makes a separation between God and the Soul Psal 49. 5. Why should I be afraid of evil when the iniquity of my heels do compass me about It is not the iniquity of our heels that should make us afraid but the iniquities of our hands the iniquities of ouâ— heels are such as we shun and run from such as we hate and war against but the iniquities of our hearts and hands are such as we love follow after catch it and hold it fast plead for it that is the iniquity that will stop your Prayers and the influence of Gods Grace to your Souls Isa 58. 3. They complained they had fasted and prayed and sought God but he did not hear nor take notice of them the cause see ch 59. 1 2. Behold the Lords hand is not shortned that it cannot save nor his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear O its sin and iniquity that puts a stop to our Prayers and causeth God to hide his face that he will not hear and this the Church was sensible of and O that we were more sensible then we are Mich. 7. 9. I will bear the indignation of the Lord because I have sinned against him c. If souls once come to be sensible of sin that it is the cause of affliction and of Gods indignation against his own people and hinders the prevalency of their Prayers they would certainly search out the sins which are the cause and humble themselves and turn from their iniquities and patiently to wait and bear till he turn to them in mercy Quest. What Sins are they that ordinarily Quest causeth God to pass over the prayers of his people and to refuse to hear but rather to afflict them Answ 1. All sins of the heart and hands Answ have the same effect but I shall mention some more remarkable sins for which the people of God hath been afflicted and against which he hath manifested his displeasure 1. That sin of Covetousness and worldly mindedness the common bait by which the Devil deceiveth souls that steals away the hearts of Christians if Grace prevent not to their spiritual and effectual ruine or at best to their great loss on the spiritual account and oft times on the outward account likewise stopping and hindering their prayers and drawing down Judgment both upon themselves and others Isa 57. 17. For the iniquity of his covetousness was I wrath and smote him I hid my face and was wrath and he went on frowardly in the way of his own heart c. O that we had not cause to say that this iniquity prevails at this day and though God smites and smites at this iniquity as is evident by the manner of his smiting yet whether he hath not cause to say he went on frowardly in the way of his own
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
to the full with mercy and means of life and they grow carnal and unprofitable and as it were die away under it the Lord will not bear with it either to grow careless and luke-warm or to be dead or ready to die as the Churches Rev. 3. 1 2. 15 16. For these and the like evils it is that the people of God need afflictions in this World to be emptied from vessel to vessel and O that the fruit of all might be to take away the sin and to make them partakers of his holiness 2. The people of God need afflictions 2. They need afflictions for trial for trial of the truth of their Virtues the truth of their Faith Love Patience Contentation and Constancy in the Gospel God did ever delight to trie his people not that he did ever delight in their afflictions and sufferings but he delighteth in the truth of their Faith Love and Constancy c. And on this account it is that he proveth them 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryal that is to trie you c. Psal 56. 10. For thou O God hast proâ—ed us thâ—u hast tried us as silver is tried God ordinarily designs the good of his people in their afflictons i. e. trying and purifying to prove them and resine them as silver and if they are not resined by it but give him occasion to say of them as of his people of old the end will be bad and sad Jer. 6. 29 30. The bellows are burnt the lead is consumed of the fire the Founder melteth in vain for the wicked are not plucked away reprobate silver shall men call them because the Lord hath rejected them that is when men do not profit under Gods corrections they are as reprobate silver and so the Founder melteth in vain 1. God trieth the Faith of his people 1. To try their Faith to see if that will hold out and endure the fire and the reason is because there is much temporary Faith that will not endure the fire Luke 8. 13. Matt. 13. 20 21. Therefore he will try and prove the truth of their Faith 1 Pet. 6. 7. God will make it to be of great advantage to his people that are faithful to him therein Abraham the Father of the faithful must have his Faith tried when God commanded him to offer up his Son Heb. 11. 17. his all so God will try his people by calling them to offer up all as a sacrifice for his sake and thus hath he tried his peoples Faith throughout all ages some more and some less according to his Divine pleasure and his peoples need for their profit 2. God trieth his peoples love whether 2. To try their love they do indeed love the Lord with all their hearts and with all their souls and cleave to him in all estates Matt. 10. 37 38 39. He that loveth Father or Mother c. more than me is not worthy of me he will prove his people whether they do love him indeed or not hence the Apostle saith Rom. 35. 39. VVho or what shall separate us from the love of Christ c. It 's not death or life that shall be able to do it Song 8. 6. 7. 3. God trieth the patience of his people 3. Patience we think we have much patience when we have no trial but when trial comes we shall find our weakness and want in this matter Jam. 1. 3 4. This of Patience under afflictions is such a divine new Covenant Virtue that he that hath it truly wanteth nothing i. e. to carry him through in a right suffering and it 's impossible to have true patience without true Faith and true love Jam. 5 6 7 8. Rom. 5. 3 4 5. The Apostle commends the Church of the Thessalomans 2 Thes 1. 4. For their Faith and Patience in all their tribulations 4. God trieth the contentation of his 4 Contentation people contentation is a choice Virtue and resignation to the will of God in all cases and conditions in poverty sickness wrongs and persecutions to be contented and to resign to the Lord an hard lesson for flesh but Grace teacheth it and God expects it and therefore proveth his people that it may be manifest of what spirit they are in this matter and that he may teach them this duty Phil. 4. 11. 1 Tit. 6. 6 8. And so 5. For trial of our perseverance whether we will hold out to the end in the Faith and profession of the Gospel Matt. 10. 22. Ye shall be hated of all Nations for my Name sake but he that endureth to the end shall be saved John 8. 31. Jesus said if ye continue in my VVord then are ye my Disciples indeed that is if ye hold out in all trials and temptations and continue in the Word abide in the Doctrine of Christ to the end then are you Christians indeed Jam. 1. 12. Blessed are they that endure temptations for when they have been tried they shall receive a Crown of Life c. Note the promise of Blessedness is to those that endure i. e. hold out to the end in a right patient and contented spirit if we endure not to the end all our profession and sufferings will be in vain Gal. 3. 4. A third sort of reasons are in relation 3. Reasons such as relate to God to God our Father and Jesus Christ our Lord who doth it for the good of his people God will and doth afflict his people in love as a tender Father for their profit he best knows what his people needs and sutably he deals with them he doth it to make them partakers of his Holiness Heb. 12. 5. He doth it in love and in faithfulness Psal 119. 75. and will issue all in their good and spiritual advantage Rom. 8. 28. He doth it to fit them for the Kingdom and Glory he hath prepared for them and promised to them Rom. 8. 17. If we suffer with him it is that we may be glorified with him the Lord will have his people from the Cross to the Crown purified and refined for that glorious estate Rev. 6. 14 15. Great tribulations will tend to work the Saints to the exercise of Faith in the blood of the Lamb and thereby to be purifying themselves as he is pure which will be for their comfort here and glory in the end 3. I shall propound some rules for direction 3. Rules for a right suffering to the Saints in order to a right comfortable and profitable suffering 1. When it is for a good cause the name 1. A good cause and truth of the Lord for any of the truths of the Gospel for owning him in his Offices as your Priest Sacrifice and Atonement and so as your Saviour or as your Prophet to teach you and Lord and King to be ruled by him in all his Laws and Ordinances in matters of worship and conversation in opposition to
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