need if Gods seal and theirs concur not in the matter Rom. 8. 16. The spirit it self beareth witness with or to our spirit that we are the Children of God the spirit of Christ is the alone sealing evidence to the hearts of Christians and that by his word and work in them Eph. 1. 13 14. 2 Cor. 1. 22. this is such a Sealing evidence to the hearts of Christians as that who so have it not is none of his Rom. 8. 9. and to call any of his Ordinances Seals is besides all Scripture rule as for the truth of God in his Covenant I think we cannot have more confirming Seals then his Word and Oath two immutable things in which it is impossible for God to lye Heb. 6. 17 18. and the gift of his son from Heaven for Salvation of Sinners that believe and obey him What greater and surer seals these I know not of the truth of God and his Spirit working and effecting Faith in and by those Sealing evidences of his love to men is the Sealing Earnest of our inheritance The Supper of the Lord is an instituted 2. The Supper of the Lord. Ordinance of Jesus Christ to be practised by the Church till his second coming 1 Cor. 11. 26. a like Figure as Baptism very significant and of special use in the Church of Christ if Faith be rightly exercised therein and serves especially to keep in remembrance the Death and Sufferings of our Lord Jesus and the benefits we receive thereby the great love of God and Christ to men being therein discovered 1 Cor. 11. 26. and the great sin in those that partake thereof is in not discerning the Lords body that is the breaking of the Lords body and the shedding of the Lords blood for our sins and the greatness of the Lords love therein 1 Cor. 11. 29. it being an Ordinance that presenteth Jesus Christ Crucified with all his benefits to the eye that the eye may affect the heart for all good comes to the heart by the ear and by the eye the Doctrine of the Gospel comes to the heart by the ear in hearing and by the eye in seeing and reading this Ordinance is for the eye that the heart may be affected and for the taste and stomach that the sense of hunger and feeding may be of spiritual use to learn the soul to feed on Christ who is the bread of Life in which we may observe the Wisdome of God to make use of our senses for our spiritual good Gal. 3. 1. This holy Ordinance is for the holy people of God the Church his holy Nation who alone by true Faith are interested in this Crucified Jesus who ever eats and drinks thereof without interest therein eats and drinks damnation to themselves What sad and bad work then do they make that will bring in all make up a Church of multitudes of Hypocrites to damn them as if the design of God and Christ in the Gospel had been to get in multitudes into the Church on purpose to damn them such will have a sorry account in the great day who thus pervert the Lords end in his Death and corrupt and defile his Church and holy Ordinances 3. Ordinance and Institution of Christ 3. Preaching in his Church is the Preaching of the Gospel for Building up of the Church in their most Holy Faith as all the Ordinances of Christ are There is a two fold Administration of the Doctrine of the Gospel the first for conversion and gathering into the Church Mat. 28. 19. Mar. 16. 15 16. Acts 2. 37 38. and 26. 16 17 18. The 2. for building up of the Church in the holy Faith after Conversion and Gathering Mat. 28. 20. Acts 2. 41 42. this being the end of Gods giving gifts to men Eph. 4. 11 12 13. They are bad Ministers who turn the World into the Church without repentance and Faith and so build up a multitude of Hypocrites and prophane persons instead of the Body of Christ neither Jesus Christ nor deceived poor Sinners will thank them for it in the end 4. Ordinance of Christ in his Church 4. Prophecie is Prophecy much spoken of in Scripture though I fear I may say its almost lost out of the Church but of this I shall speak more distinctly when I come to speak of the Officers in the Church though I take not this of Prophesie to be performed as an Office by an Officer as such but by a gift 5. Ordinance is Prayer although its 5. Prayer true this is not for the Church alone but is the duty and property of all believers as such Col. 4. 2. 1 Thes 5. 17. yet it is a Church Ordinance Acts 2. 42. Where Doctrine breaking bread and Prayers are set together as the great and common Ordinances of the Church in which they had fellowship together in 1 Tim. 2. 1. Ephes 6. 18. Jude verse 20. which in the Church as all other of Christs Ordinances are is to be performed by men and not by women 1 Tim. 2. 8. See more about this of Prayer Chap. 22. 6. Praising God or singing Praises to 6 Praising him is an Ordinance of Christ in his Church as well as the duty of all Saints at all times See 1 Cor. 14 15 16. where both Prayer and Singing are mentioned as it ought to be performed in the Church Col. 3. 16. the manner is exprest to be such as in Prayer one to speak to the Praise of God so that the rest may joyn in with him to say Amen as in Prayer for all to sing in Meeter together is that for which there is no rule that I know in Law or Gospel In the Old Testament Singers were appointed to that service 1 Chron. 9. 33. Ezr. 2. 65. Neh. 5. 67. and did perform it by turn answering each other 1 Sam. 18. 6 7. Exod. 15. 20 21 But I judge that Old Testament Singing is ended as to the manner thereof and I am sure there is no rule in the New for that which now by most is practised Gospel Singing should be new Songs by a new People sutable to the new Covenant Psal 96. 1. and 98. 1. such Songs as none can learn but the Redeemed ones Rev. 14. 3. no marvail if such as are for Forms of Worship in Prayer and Praise be for a Formal people void of the Spirit and strangers to Spiritual Worship And as this is an Ordinance so it is a gift in the Church of Christ as Prayer is and is so to be performed a hearty giving thanks for mercies received so as that the rest may say Amen that is joyn in praysing which is exprest in saying Amen as in Prayer they are greatly mistaken who think that there is no Singing but in Meeter and with a Singing Tone 7. Ordinance of Christ in the Church is 7. Discipline Church Discipline Order and Government and the Administring Church censures according as occasion and need calls for it
by another Name which the Mouth of the Lord shall Name the Lord will take away that Name of Reproach which his people hath had in the world throughout all ages and they shall be known and owned even by their Enemies to be the blessed of the Lord Isa 61. 9. All that see them shall acknowledg that they are the Seed which the Lord hath blessed chap. 60. 14. The Sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy feet and they shall call thee the City of the Lord the Zion of the Holy one of Israel 6. In this new Estate their work shall 6 Shall sing new Songs of Praise be to sing new songs of praise to God and to the Lamb Rev. 5. 9. 4. 8. that is it the prophet speaks so much of and exhorts so much unto singing of new songs Psal 96. 1. and 98. 1. it relates especially to this Estate they shall sing such new songs of praise to God and to the Lamb as none can learn but the Redeemed ones suitable to the measure of the new work in them can the Saints now sing new songs or else they were better sing none but then they shall be compleated therein without mixture Reasons from Scripture further to illustrate and confirm this glorious Truth 1. It s the accomplishment of the Eternal Counsel and purpose of God the Prophet speaking of this same work i. e. the Restauration saith Isa 25. 1. Thy Counsels of old are Faithfulness and Truth So likewise Reason Further to confirm this Truth 1. The purpose and counsel of God the Apostle Paul deeply discoursing discovering this Mistery of the Restauration by Jesus Christ in the New Covenant saith Eph. 1. 11. Who worketh all things after the Counsel of his own Will Hence it is that Jesus Christ by whom the Work was to be accomplished was from Everlasting Mic. 5. 2. John 6. 38 40. And the Mercy of God herein is from Everlasting to Everlasting 2. His Eternal Grace and-Love to his 2. His Eternal Grace Love Chosen Ones whom he purposed to this Estate therein to glorifie the Riches of his Grace and to glorifie them with this Glory in this New World Jer. 31. 3. 2 Tim. 1. 9 10. 3. This is the substance and Life of the 3. This is the substance of the New Covenant New Covenant which all true Christians believe and should claim their Interest therein and indeed it is of concernment to all Believers to understand what and wherein Heirship doth consist which is to this New World see the New Covenant Gen. 12. 3. and 22 18. In thy Seed that is in Christ shall all Nations of the Earth be blessed This Promise in the word Blessed includes the Blessedness of this New World to the Heirs thereof So the Apostle applyeth it as hath been before minded Rom. 4. 13 16. Gal. 3. 18 19. 29. in all which it 's evident that the Hiership of Abraham and his Seed that is Believers by vertue of the New Covenant is to this Inheritance which serves to open the Heirship spoken of in all other Scriptures I mean the New Covenant Heirship 4. It was the great Designe of God made 4. It was the designe of God manifest since the Fall manifest ever since the Fall and all things since hath been working in order thereunto Gen. 3. 15. and 12. 3. Psal 37. 11. with Mat. 5. 3. Rev. 5. 10. It was the great Designe of God in sending Christ into the World and of Christ in coming into the World to do that for the World without which this new Work and World could not be accomplished Heb. 11. 40. And in order to the accomplishing hereof he is ascended up where he was before to prepare a place for his People John 14. 2 3. and to prepare a people for that place Heb. 12. 2. 2 Cor. 5. 5. And when he comes again the second time in his Power and Glory it will be in order to the finishing of this Work Mat. 25. 34. Rev. 21. 1. to the Object It 's frequently said in Scripture that the Reward of the Saints is in Heaven That it 's laid up in Heaven for them c. 1 Pet. 1. 4. Ans It is true it is so and that without any Contradiction at all to this present Truth which is so apparantly held forth in Scripture It behoves us so to Understand one Truth as not to lose or destroy another which hath been a great Weakness amongst Christians But let us see a little how both may stand together the Inheritance of the Saints may be said to be in Heaven and to be reserved in Heaven for them 1. As all the good Gifts of God given to the Saints on the Gospel account now in this day of Grace in order to that Glory are said in sence and substance to be in Heaven for our Heavenly Birth must be from thence John 3. 3. Except a man be born again above so the Word is he cannot see the Kingdom of Heaven Jerusalem which is above is the Mother of us all and every good and perfect Gift cometh down from the Father of Lights Jam. 1. 17. And doubtless the Glory of that Estate is administred here below by the Word and Spirit 1 Cor. 2. 9 10 12. But the Glory it self is reserved in Heaven till the time appointed and then the Glory shall be administred down from thence as now the Grace and gracious Gifts are 2. We Read in Scripture that New Jerusalem must come down from God out of Heaven and the Tabernacle of God will be with them Rom. 21. 23. So that it may very well stand together that it is in Heaven and yet shall come down into the New Earth No wonder if that State and Glory of the Saints is called Heaven then when in perfection in the New earth and New state of the Church in it's imperfection in this side that Glory because made partakers of some of the Virtues of Grace is called Heaven and the Kingdom of Heaven Mat. 13. 31 32 47. and 25. 1. Rev. 18. 20. 3. It is said in Scripture that the Bodies of the Saints shall be fashioned like unto the Body of our Lord Jesus Phil 3 21. and they shall be like unto the Angels Luke 20 36. and that they shall have Spiritual Bodies 1 Cor. 15. 44. Capable to ascend and descend and so may have the possession of Heaven as well as of the Earth if it will add to their Glory But he will make the place of his Feet glorious Isa 60. 13. and what place that is see Ch. 66. 1. Mat. 10. 35. Act. 7. 49. â—o conclude this Chapter this opens â— Window into that Truth so much by most condemned that is the personal Reign of Christ with his Saints where it 's like to be no doubt but in this New World must have the
1 Cor. 15. 48 49. It accomplisheth the work of Sanctification and an holy conformity to the Lord Jesus Saving knowledg reacheth the heart it 's exercised about heart-work it humbles the heart it changes the heart it glads the heart it conforms the heart and so the whole man to the will of Christ all that the understanding receives it immediately conveys to the heart the understanding savingly inlightned by the Word and Spirit conveys light and love to the heart In this way the love of Christ is shed abroad in the heart by the Holy Spirit Rom. 5. 5. 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Iesus Christ. God's new-covenant-light shines not only into the head but likewise into the heart making an heart-change and working heart-love and heart-obedience and giving heart-consolations it works heart-hatred of sin and heart-performance of duty Ps 37. 31. The Law of God is in his heart none of his steps shall slide that is it is in his heart to believe God to love God and obey him as far as he knoweth and is willing to know more that he may do it he prayeth with the Prophet Ps 119. 33. Teach me O Lord the way of thy Statutes and I shall keep it unto the end The truly knowing soul accounts nothing well done in which the heart is not believes with the heart loves with the heart obeys with the heart hates sin with the heart rejoyces in the Lord with the heart in a word what-ever such a soul doth he doth it heartily as to the Lord. But head-knowledg or the knowledg of the hypocrite and formalist never affects the heart unless it be some sudden flashes of seeming joy Mat. 13. 20 21. But short it is and short of truth and reacheth not so far as to affect the heart indeed with God and Christ his Word and Will his Precepts and Promises he goes no further at best than that Church Rev. 3. 1. I know thy works that thou hast a name that thou livest and art dead Dead while alive and such mens works are dead works and dead services with all their knowledg they are not changed but remain the same worldly still and carnal and proud still and vain and like the World still no true non-conformists to the World it 's to be feared that there is too much of this sort of knowledg among Professors that will at last leave them where it found them i. e. in the gall of bitterness and bond of iniquity The knowledg of the hypocrite dwells most in the head it is swimming-brainknowledg and runs into the tongue and it may be into some form of profession but sinks not into the heart it makes no change there works not the heart after God come to Christ's Ordinances they may and make profession of his Name but their hearts are after their covetousness the world hath their hearts be-sure where-ever their persons are so that word is fulfilled in them â—rov 10. 20. The tongue of the just is as choice silver but the heart of the wicked is little worth But saving knowledg reaches the heart affects and transforms the heart and conforms the whole man into the image of our Lord Jesus 3. Saving knowledg is a trusting relying 3. It is a trusting relying knowledg knowledg the soul that rightly knows God will trust in him trust in his Faithfulness in his Word trust in his all-sufficiency to perform it trust in him for body and soul and that in the greatest difficulties and under the greatest temptations Ps 9. 9 10. The Lord also will be a refuge for the oppressed a refuge in time of trouble and they that know thy Name will put their trust in thee that is they that know him to be according to his Word merciful and gracious all-sufficient and faithful will put their trust in him and rely upon him It effects in them that exhortation Isa 26. 4. Trust in the Lord for ever for in the Lord Jehovah is everlasting strength This knowledg of the Name of God it was that made the three children Dan. 3. 17. Not to be careful or fearful of the Fiery Furnace Our God whom we serve is able to deliver us out of thine hand O King they knew Gods all-sufficiency and there they trust and leave the issue to him ver 18. But head-knowledg or the knowledg of the hypocrite whatever it talks yet it never works a soul truly to trust in God at all times nor truly at any time there may be a supposition of trusting sometimes but when the difficulty comes the soul starts aside from God to some secondary and unlawful way of deliverance like those complained of Hos 5. 13. But the soul that truly knows the Lord does trust in him at all times especially in times of need and danger Ps 56. 3. What time I am afraid I will trust in thee that is the time especially to trust in God in time of need this was it kept up the heart of the Apostle in all his temptations 2 Tit. 1. 12. Nevertheless I am not ashamed for I know whom I have believed or trusted and am perswaded that he is able to keep that which I have committed to him against that day I know his goodness faithfulness and all-sufficiency and that makes me trust him with body and soul I commit all to him and to his keeping unto that day thus knowing souls are trusting souls Psal 52. 8. I trust in the mercy of God for ever and ever They trust in his Word in his Mercy in his Faithfulness in his all-sufficiency that he will never fail them See the precious promises to such knowing trusting souls Jer. 17. 7 8. Ps 34. 22. 37. 40. 125. 1. O therefore trust in the Lord for ever for in the Lord Jehovah is everlasting strength 4. Saving knowledg is a doing working 4. It is a doing knowledg knowledg they who rightly know are ready to do what they know Joh. 13. 17. If ye know these things happy are ye if ye do them see Heb. 12. 17. Saving knowledg is no sluggard it is no idler but its design to know is that it may do the will of God that is the design of the soul in all his seekings to know that he may do the will of God Ps 119. 33 34. Teach me O Lord the way of thy Statutes and I shall keep it unto the end Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Heart-knowledg designs heart-obedience to the Lord ver 10. With my whole heart have I sought thee O let me not wander from thy Commandments and the Word the Scripture of Truth is the rule of the gracious souls obedience he knows and believes that the Scriptures by the teachings of the Spirit therein is able to make him
Glory to such as believe and obey the Gospel and death and condemnation to unbelievers for their sin against him and not accepting his Grace although he came not into the World until the fulness of time determined was come Gal. 4. 4. Till then God accepted of sincerity of Faith and service according to the time and means both of Jew and Gentile yet still as having respect to Jesus Christ for God accepted of no man after the fall but relative to the promised seed and all saved ones shall know that their Salvation is by him and all condemned ones shall know that their condemnation is for sinning against Jesus Christ else how shall he be the Judge of all so that it followeth that the sins for which Christ died was the sins committed against the righteous Law and Gospel of God since the fall and not so properly for Adam's particular sin by which he fell for that punishment passeth on all unless it be that by his death and resurrection he recovers all mankind out of that estate into which they fell And this is a general redemption by the death and resurrection of Christ the sentence of death past on all men and Christ Jesus undertakes that sentence in behalf of all men and riseth again and so conquereth death in behalf of mankind recovers the Malefactors from the power of death after the execution of the sentence and so doth no wrong to the Law nor Justice executed in that sentence So that it 's a truth that the sins for which Christ suffered was the sins of mankind since the fall And this doth further appear 1. That sin and trangression of Adam by which death came into the World is not mentioned in the Scripture to be the cause or any part of the cause of Christ's suffering unless as was last mentioned 2. The Scripture frequently expresseth the death and sufferings of Christ to be for the sins of the World and for our sins Adam's sins after the fall being included Joh. 1. 29. Behold the Lamb of God that taketh away the sins of the World 1 Cor. 15. 3. How that Jesus Christ died for our sins according to the Scripture 1 Pet. 3. 18. For Christ also hath once suffered for sins c. and Isa 53. 5. With multitudes of Scriptures to this purpose that might be produced And he died for the sins and transgressions committed against the first Testament Heb. 9. 15. i. e. the first after the fall for mankind had done with that before the fall except being under its execution for all the sins in the World have been in some sense as hath been before shewed against that Testament and Holy Law and against Jesus Christ by whom all have subsisted since the fall so that we may come to result in this matter 1. That Adam's transgression of an instituted Ordinance was the cause and way by which sin and death came in upon all men which should make all men tremble in the thoughts of making light of the instituted Ordinances of Jesus Christ 2. That the Law by which sin hath continued in the World is the holy and righteous Will of God declared according to the times waies and means by himself determined and that men of themselves in their own wills have constantly acted contrary thereunto 3. That Jesus Christ died to save men from the condemnation of their own sins against God since the fall and to recover all men out of that state of death into which they fell by Adam's transgression 4. That the Holy Law of God in the hand of Christ our Mediator is the holy rule of life to Believers and that in which they should grow and increase till they come to Glory to cleave to Jesus Christ in all the Laws of the new Covenant as administred and given forth by him in which is contained the essence and substance of the Law and that in the highest and most glorious way of administring till we come to Glory CHAP. XXII Of Prayer AS God is and is to be worshipped so one great part of the worship of God is Prayer thereby we acknowledge him to be and our want of supply from him and his ability to help us it is such a part of Gospel Worship which includes all gospel virtues in it unto which the promise is made Rom 10. 13. from the Gospel-promise Joel 2. 32. Whosoever shall call on the name of the Lord shall be saved in speaking distinctly to this matter I shall endeavour to shew 1. What Prayer is 2. By whom it is to be performed 3. That it is a duty of special concernment to be performed by those concerned in it 4. The manner how it is to be performed 5. The priviledges thereof and the incouragements thereunto and the hinderances and discouragements that sometimes Christians meet with all in this service and in these I shall be very brief yet as plain and as full as brevity will permit 1. What Prayer is 1. More generally What Prayer is Prayer includes Confession Contrition Petition Thanksgiving and may be and ordinarily is performed all in one and comes under that of Prayer Dan. 9. 3 to 20. where under Prayer is included much of confession and humble confession of spirit with earnest petition and Davids Psalms are called sometimes Psalms and sometimes Prayers because both was contained in them Psal 72. 20. and good it is for the Saints to be much exercised in all these parts of prayer that so much sutes our low conditions and needs and the greatness and majesty of him to whom we pray But I shall especially speak to the petitionary part of Prayer that being most properly and distinctly prayer as that doctrine and rule of prayer prescribed by our Lord doth manifest which consists especially in Petition and on this account prayer is the asking or begging something of God in the name of Jesus Christ that either our selves or others do want and stand in need of either for body or soul in things relating to this life or that which is to come Mat. 7. 7. to 11. Prayer is not appointed as a complementing work but that the soul might therein and thereby go to God in all holy and humble boldness to make known its wants and beg supplies and help in all cases of need it is to come with all holy boldness to the throne of Grace in the name of Jesus Christ in faith and expectation in that way to receive from the Father what we truly need But more particularly as to the matter of Prayer 1. It must be good and according to the will of God if we fail in this we fail in all for we have no promise of hearing further then we pray according to his will 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And this is one special work of the spirit in the hearts of Saints to help them to
Scripture is when men are well instructed in the principles of Religion relating to matters of Faith and Practice and are truly and humbly reaching after the knowledg of the whole will of God in his Word when the heart is universal for God in all his will that is a perfect man Col. 4. 12. It was the fervent labour and prayer of Epaphras for the Church that they might stand perfect and compleat in all the will of God Acts 18. 26. Apollo though an cloquent man yet being a godly man was willing to be instructed by Aquila and Priscilla in the way of God more perfectly and the earnest Prayer of the Apostle in behalf of the Church 1 Thes 3. 10. And this is such a Perfection where it is in truth that will afford the soul much boldness both towards God and Men Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments ver 165. Great peace have they that love thy Law and nothing shall offend them 5. There is a Perfection in Justification 5. In Justification which is by Jesus Christ crucified that is the pardon of all sin for the sake of Christ and this is perfect and is the perfection spoken of by the Apostle Col. 1. 28. Which was the great desire and endeavour of the Apostle that all believers might live up in it That we may present every man perfect in Christ Jesus that is perfectly justified in him Col. 2. 13. Having forgiven you all trespasses that is perfect justification where all trespasses are forgiven 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 this imputed righteousness to believers is perfect 6. As for Sanctification that is twofold 6. In Sanctification 1. Imputed that is the perfect obedience and purity in the person of the Son of God imputed to believers that is made to them and accounted theirs 1 Cor. 1. 30. Who is of God made to be unto us Wisdom Righteousness Sanctification and Redemption and this is perfect Sanctification 2. Is holiness wrought in the Saints as I minded in the matter of Sanctification Chap. 17. And this is both perfect and imperfect 1. Perfect in respect to the parts of holiness that is there is something of every part of holiness of every virtue of Christ in whom holiness was perfect and so he was the perfect pattern of holiness to his people and from whom it comes into us Joh. 1. 16. And of his fulness have all we received and Grace for Grace that is of every virtue that was in Christ have his people received a measure by which there is sutable to the reception a conformity to him and a bearing his image and likeness in this World on this account it is they are said to be Created after God in Righteousness and true Holiness Eph. 4. 24. And in this respect the Saints are perfect in Holiness i. e. in respect of the parts thereof A child when he is born into the World hath all the parts of a man and so is reputed a man in respect of parts though not in respect of growth and stature So believers in respect of growth up to the perfect state so they are imperfect and greatly imperfect too and are or should be growing daily in all the parts of Holiness 1 Cor. 13. 11. The Apostle presents this same truth by the same simily When I was a child I spake as a child I understood as a child but when I was a man I put away childish things he useth this simily to hold forth the childish and perfect state of Christians they are children though but little ones yet they are perfectly so yet imperfect in respect of the highest degree or growth to the perfect state and that is it the Apostle intends Phil. 3 12. 2. Things propounded that the highest 2. The highest degree not attainable in this life degree of Gospel-perfection is not attainable in this life and to demonstrate this truth and make it plain let us consisider 1. The declared experience and judgment of the Saints in Scripture record which the Reader may in these Scriptures take knowledg of 1 Kin. 8. 46. Eccl. 7. 20. Jam. 3. 2. 1 Joh. 1. 8. 10. Joh. 40. 4 5. and 42. 6. Isa 6. 5. All which demonstrates the truth of this matter the most eminent of the Saints that lived in the World yet were sensible of sin and imperfection and some of them declared it to be the state of all Not a man on earth that liveth and sinneth not and the Apostle Paul a man of the highest attainment in Gospel-perfection yet confesseth himself not to be perfect Phil. 3. 12. And that we have every virtue but in part 1 Cor. 13. 10 11 12. 2. We are yet in the imperfect and fallen state only coming forth by Faith and the beginning work of regeneration wrought in the spirit of the mind the people of God after believing are but in the way to the perfect deliverance perfection is for the perfect restored state of the Saints and indeed were it not so we might say as the Apostle 1 Cor. 15. 19. If in this life only we have hope in Christ we are of all men most miserable so if our highest perfection were in this life we should be comparatively but miserable 3. That this perfect state of the Saints will not cannot be till the second coming and Kingdom of our Lord Jesus it 's true when the body returns to the dust the Saints shall cease from sin and they shall be with the Lord but this is not their perfection though it would be a blessed degree if it were possible to be attained here but perfection will not cannot be till our Lord come again from Heaven the truth of this appears from these Scriptures Phil. 3. 20 21. Col. 3. 4. 1 Joh. 3. 2. Read these Scriptures and understand 2. The resurrection from the dust will not be till our Lord doth come again in Glory 1 Thes 4. 16. 1 Cor. 15. 23. And till then we come not out of the falen state The last enemy to be destroyed is death While we lie in the grave our bodies are in the lowest degree of the falen state and for any to pretend perfection while in the falen state a state of sin sickness sorrow and death must flow from ignorance or wilfulness or both 4. That though perfection is not attainable in the highest degree in this falen mortal sinful sorrowful and imperfect estate yet it is the duty disposition and concernment of all perfect Christians to be pressing forward after perfection Phil. 3. 10 11 12 13 14. Quest To what end is it to press forward after that which is not to be attained in this life Answ In my answer to this question I shall mention three things 1. That believers if they press forward after any thing that is of God
THE BODY of DIVINITY Or a Confession of FAITH Being the substance of CHRISTIANITY Containing the most Material things relating to Matters both of FAITH and PRACTISE Published for the Benefit and Profit of all especially of those who love the Lord Jesus in Sincerity and desire the knowledge of the Holy and the way of the New-Covenant that leads to Glory Very briefly contracted according to Scripture light and plainly handled in 31. Chapters By THOMAS COLLIER John 5. 39. Search the Scripture for in them ye think to have eternal life and they are they which testifie of me Isa 8. 20. To the Law and to the Testimony if they speak not according to this Rule it is because there is no light in them 2 Cor. 4. 13. But having the same Spirit of Faith according as it is written I believe therefore have I spoken we also believe therefore speak LONDON Printed for Nath. Crouch in Exchange Ally over against the Royal-Exchange in Corn-hill 1674. THE PREFACE OR EPISTLE TO THE READER THis Treatise is designed for thy special and spiritual Profit its true that the holy Scripture commonly called the Bible is the Book of all Books and that according to which we all ought to speak write and walk and its true as the Wise man saith of making many Books there is no end especially unless our end therein be the glory of God and the good of Souls its true we know but in part and a very little little part too and therefore can Prophecy but in part Therefore read not any mans Book but with a supposition that there may be a mixture of some Errour with Truth and some mistakes and receive nothing for truth from the word or credit of the Person who ever it be but as it s rightly grounded on the Word of God the Scripture of Truth according to which all ought to speak and the best of men may be in some things mistaken though ordinarily in the substantial things of the New-Birth of Faith and Holiness the Spirits work is the same in all yet by reason of the Babylonish confusion that yet remains the language of the Saints seems to be much divided in consideration whereof I thought nothing more likely to produce unity in spirit then unity in the body and substance of Truth for which cause I have made this Essay in bringing forth this brief plain Treatise about the most substantial matters of Christianity that all who agree in the substance of Truth may unite in Spirit and although we cannot attain such a uniting as is desirable and shall in time be by the Lord accomplished in and amongst his People according to that Prophesie and Promise Zeph. 3. 9. Yet it is my hearts desire that all who truly love the Lord would shew it by their uniting at least in affection for that is Gospel-Grace and Love indeed to love for God and Christs sake though of differing apprehensions about some of the weighty things in the New-Covenant for every Truth of Christ is of weight and worth and is or ought so to be esteemed by all that love him Psal 119. 127 128. and the right understanding of the mind of God in the Scripture is the only wright way of uniting I am far from the mind of those who pretend and endeavour the uniting of all into uniformity in Faith and Worship by Coersive Power and human force a unity more suiting Brutes then Christians and a way to build up Satans Kingdom under pretence of the Kingdom of Christ but that I earnestly long after and pray for is the uniting of all true Christians in the spirit and faith of the Gospel who are the Church and Kingdom of Christ his Body Mistical and if through darkness we cannot attain the uniformity of Christian Faith and worship in every part but the language of Christians be yet divided yet let every one endeavour the attainment of a spirit of Love and forbearance each to other not Judging Sensuring and Reviling which shews the spirit of the World and not of Christ. And these ensuing Chapters are most especially and principally directed to such who alone are capacitated to Understand Believe and Practise the things in them contained they are not the Notions of sudden Conception but the fruit and birth of many years Travel and Meditation and I hope it may through the Blessing of God at some time or other to some persons or other add something or other to the Understanding Faith Hope and Joy of their Souls and be some help of direction to a right walk in the way of Life I shall not say any thing as to the matters handled in this Treatise by way of Commendation to induce the Reader to its Perusal if it speak not for it self in the use thereof the Reader is at liberty to lay it aside only let him beware that he slight it not because it is not suited to his mind if it be according to the Divine revelation of the Word and Will of Christ it s the great concernment of all that will approve themselves gratious before the Lord to bring their minds to the Scripture and not the Scripture to their minds it is to be feared that great hath been the miscarriage of Christians in this very thing at this day open-heartedness to God-ward and a sincere will to know that we may do the will of the Lord is the ready way to know more of his will and then shall we not be ashamed when we have a respect to all his Commandments ignorance of any part of the Revealed Will of God is a sin a sinful defect in gratious persons but to be willingly ignorant or willfully disobedient to any part of the Revealed will of God is a sin of the highest nature and must be punished with many stripes Luk. 12. 47 48. willfully to add to or diminish from the Word of God is a sin and the judgment of such is declared in the Word Deut. 4. 2. Prov. 30. 6. Rev. 22. 18 19. In a word I do believe that sincere desires accompanied with the like endeavours after the knowledge of the will of Christ and a faithful living up to what we know resolving our wisdom and wills in every thing into the wisdom and will of Christ would be wonderfully blest of the Lord for spiritual grouth and uniting of the Saints both in faith and worship I have herein declared my Faith in which I live and believe that by the grace of God I shall die and yet live Eternally This have I declared as the discovery of my heart in the matters of my God when I am gone hence and shall be hear no more seen And what ever may be found in any other of my Writing that may seem contrary to any thing in this or is contrary in very deâ—d either understand it by this or else let it fall to the ground for days of Temptation oft-times brings forth effects which occasions after Repentance To
be sound in the Faith and in the Principles of Religion is of deep concernment to all Christians and indeed a good and Christian walk in the way of sincere and universal holiness and obedience is that which greatly concerneth and becometh Christians in order to their eternal Welfare As a help to both have I presented this small brief Treatise to thy consideration in which I have to the utmost of my ability and light not only studied Truth that might be profiting to the Reader but brevity likewise that much might be found in a little Volume in which if persons exercise their own understandings in the use thereof they may probably reap some benefit thereby And Reader what thee dost find differing from thine own understanding be not hasty in judging or sensuring but read and ponder and search the Scripture to see whether it be so or no without which the most do wrong to the Truth and to thine own soul But I shall say no more but commit it to the Readers in the blessing of God praying for their profiting thereby and if your souls do reap any spiritual benefit or advantage in the use hereof let God have the Glory and the Author as Instrument hath his end answered And so fare the well in the Lord Grace Mercy Peace and Truth be with all that love the Lord Jesus in sincerity Amen An Account of the Particular Matters Treated of in the ensuing Discourse CHapter I. Concerning God 1. That he is 2. What he is 3. How he doth subsist 4. Where he is Page 1. Chap. II. Of the Holy Scripture that it is the Divine Word and will of God proved by many Divine Arguments P. 48. Chap. III. Of the Creation of the world and all things therein P. 70. Chap. IV. Of the Creation of Man P. 73. Chap. V. Of the Angels and of their Creation P. 85. Chap. VI. Of the Devil and wicked Angels P. 99. Chap. VII Of the Fall of Man from his Created Innocency P. 107. Chap. VIII Of the way and means ordained of God for the recovery of Man out of his faln Estate P. 113. Chap. IX Of the design of God in general in his New Covenant Restauration which was to make all things New P. 123. Chap. X. Of the order and method of God in preparing a people for his glorious Estate pag. 133. and followeth in rest of the chapters Chap. XI Of Faith 1. what it is 2. how its wrought 3. its grounds and objects 4. its excellency p. 139 Chap. XII Of Repentance P. 149 Chap. XIII Treateth of Justification P. 163. Chap. XIV Is a more distinct discourse of Justification by Faith which answers to several questions and objections about the Matter P. 180. Chap. XV. Of Gospel assurance and whether it may be attained in this life P. 209. Chap. XVI A further Discovery of the New-Covenant and Life of Faith P. 248. Chap. XVII Of Sanctification and good works P. 253. Chap. XVIII Of the true and saving knowledge of God P. 270. Chap. XIX Of the Divine Vertue and grace of Love P. 293. Chap. XX. Of the Gospel fear of God P. 324. Chap. XXI Of the Law of God and what we are to understand thereby P. 341. Chap. XXII Of Prayer P. 364. Chap. XXIII Of Perfection and whether it may be attained in this life P. 406. Chap. XXIV Of Sincerity p. 421. Chap. XXV Of Election p. 441. Chap. XXVI Of Reprobation p. 451. Chap. XXVII Of the Church of Christ in the New-covenant p. 457. Chap. XXVIII Of the Ordinances Officers and Administrations in the Church of Christ p. 464. Chap. XXIX That the Estate of the Church in this world is an Afflicted Estate p. 499. Chap. XXX Of Death and the State after Death of the Resurrection and Judgment p. 531. Chap. XXXI Of the Coming Kingdom and Reign of Christ on Earth p. 548. CHAP. I. CONCERNING GOD. 1. That He is 2. What He is 3. How He doth subsist 4. Where he is 1. THat God is or that there 1 That God is or that there is a God is a God i. e. an infinite self-Being that hath given Being to all things c. is necessary to be believed of all and is the first step of Faith in order to Salvation Heb. 11. 6. He that cometh to God must believe that He is and that He is a Rewarder of them that diligently seek him Now though it be a common received Principle that God is yet in as much as it 's evident according to the Scripture That the Fool hath said in his heart that there is no God Psal 14. 1. And that the transgression of the Wicked saith within my heart that there is no fear of God before his eyes Psal 36. 1. And oft-times gracious Souls through their own weakness and Satans wiles meet with temptations on this account I shall therefore speak something to this so necessary a truth the grounds I shall present for evidencing this so great and sacred a principle of truth are as followeth 1. The Word of God the Scriptures of Truth Proof 1. The Scripture The word of God in the substance of them is to hold forth this one God or Invisible Creating Upholding and Preserving Power Gen. 1. 1. In the Beginning God Created the Heaven and the Earth v. 6. God said let there be a Firmament c. and so throughout the Chapter and indeed throughout the Bible I shall mention but a few instances in the name of the whole Gen. 6. 5. God saw the Wickedness of man c. v. 6. Iâ— Râ—pented the Lord that he had made man c. v. 11. The Earth was corrupt before God see ver 12. 13. Exod. 20. 1 2. And God spake all these words saying I am the Lord thy God c. Psal 29. 1 2. Give unto the Lord O ye mighty give unto the Lord Glory and Strength give unto the Lord the Glory of his Name Psal 82. 1. God standeth in the Congregation of the Mighty c. Joh. 1. 1. In the Beginning was the Word and the Word was with God and the Word was God c Let this serve among the multitude of Scripture-Testimonies to prove that God is A second Testimony is the Works of 2. The works of God God which do abundantly declare and Preach forth the Divine Being and Omnipotent Power and Wisdom of this Divine though Invisible Creator of all things for Reason will tell us that none of these things could give Being to or Create themselves Man who is the most Intelligible and Rational Creature here below was so far from creating himself that let all the Wisdom of all the men in the World be conjunct in unity they are not able to Create or give Being to the basest of Creatures no not a Fly or Worm It s true the Image or likeness Man madâ— not himself of Creatures they can make of matter that was made before by the Creator but nothing can they Create
though there are that are called Gods many yet to us there is but one God c. 1 Cor. 8. 5 6. And who amongst all that are called Gods are like unto him Mic. 7. â—8 2. What this God is and truly he is a 2. What God is mystery and if his people tremble at his Word how much more ought we to have trembling thoughts of his unsearchable Being and in this he is an invisible mystery such a one whom no man hath seen nor can see but in thinking and speaking of him we must think and speak of him as he hath discovered himself unto us in his Word and by his Works and the secret teachings of himself thereby 1. What he is in his Nature and Essential 1. What God is in his Nature and Essence Being 1. He is a Spirit Joh. 4. 24. God is a Spirit c. 2. A holy Spirit Lev. 19. 2. I the Lord your God am Holy and chap. 20. 26. I the Lord am Holy Psal 22. 3. But thou art holy O thou that inhabitest the praises of Israel Psal 99. 5. 6. Exalt the Lord our God and worship at his holy Hill for the Lord our God is holy He is most holy 1. Sam. 2 2. There is none holy as the Lord c. 3. He is in himself an infinite unsearchable incomprehensible eternal and glorious spirit who is in and of himself and gives Being to all things therein is he differenced from all Created Spirits and Powers whether of Angels or men First in that he is infinite and incomprehensible in his whole name 2. In his Eternity 3. In his Power and Wisdom in Creating and upholding all things by the Word of his Power 2. What he is in his Name and Attributes 2. What he is in his Name and Attributes which are many and all thereby to make himself known to his people that they might learn to fear before him believe love obey him and trust in him as First His Power and 1. His Power Allsufficiency he hath let us to know that he is an Almighty One Gen. 17. 1. He saith to Abraham that not only Abraham himself but all his Children might know it and be encouraged I am God Almighty or Alsufficient walk before me and be upright Psal 62. 11. God hath spoken once twice have I heard this that Power belongeth to God hence he is called the Almighty Psal 68. 14. When the Almighty scattered Kings c. Psal 91. 1. He that dwelleth in the secret of the most High shall abide under the shadow of the Almighty 1 Cor. 6. 18. Rev. 1. 8. and this the Prophet David wonderfully describes in his Thanksgiving 1 Chron. 29. 11 12. Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom O Lord and thou aâ—t exalted as Head above all both Riches and Honour come of Thee and thou Reignest over all and in thine hand is Power and Might and in thine hand it is to make great and to give strength unto all A great Comfort it is unto Christians that they have such a great Almighty and All-sufficient God able to do for them what-ever they need they may say as 2 Sam. 22. 33. God is my Strength and Power he maketh my way perfect and as Psal 118. 6. The Lord is on my side I will not fear what man can do unto me and that because this God is our God for ever and ever he will be our guide unto death and let it silence and still wicked men for ever Woe to them that God is such an Almighty one able to deal with and bring down all his and his Churches Enemies Ezra 8. 22. The hand of our God is upon all them that seek him for good but his Power and his Wrath is against all them that forsake him Psal 66. 7. He ruleth by his Power for ever his eyes behold the Nations let not the Rebellious exalt themselves 2. He is Omniscient as well as Omnipotent 2. His Wisdom he is most Wise see both Psal 147. 5. Great is our Lord and of great Power his Vnderstanding is Infinite Isa 40. 28. There is no searching of his Vnderstanding we may and must say as Psal 104. 24. O Lord how manifold are thy Works in Wisdome hast thou made them all all Wisdom and Counsel and Strength is in him Prov. 8. 14. Counsel is mine and sound Wisdome I am Vnderstanding I have Strength comfort for Christians that their God is such a God of Wisdom and Counsel he knows how to deliver his people in time of need 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of temptation and to reserve the unjust unto the day of Judgment to be punished and this Wisdom is all in Christ and for his people Who of God is made unto us Wisdom and Righteousness c. he is Wisdom to us and Wisdom in us he giveth Wisdom to his people Prov. 2. 6 7. for the Lord giveth Wisdom out of his mouth cometh Knowledg and Vnderstanding he layeth up sound Wisdome for the Righteous c. see chap. 3. 13. 2. 3 4 5. 81. 3. In a word God is Infinite in his Wisdom and his Wisdom is exercised for and in behalf of his Church especially on the New-Covenant account in the Gospel of Salvation by Jesus Christ which is called the manifold Wisdom of God and exercised in all his works and wayes 3. He is a Holy God Infinite in Purity 3. He is a Holy God perfectly holy such a one with whom Iniquity can have no fellowship for God is Light and in him is no Darkness at all 1. Joh. 1. 5. therefore let no man say when he is tempted that he is tempted of God for God cannot be tempted with evil neither tempteth he any man Jam. 1. 13. No he is a Holy God most Holy infinite in Holiness Isa 6. 3. the Seraphims cryed one to another and said Holy Holy Holy is the Lord of Hosts the whole Earth is full of his Glory and this holy name in this Scripture is attributed unto Christ who was to fill the Earth with the Glory of the New-Covenant Grace Joh. 12. 41. These things said Esaias when he saw his glory and spake of him i. e. of Christ as is evident a holy God and a holy Lord Jesus and he will have a holy People or none 1 Pet. 1. 15 16. As he that hath called you is holy so be ye holy in all manner of Conversation because it is written be ye holy for I am holy Gods holiness should engage his People to holiness to prize it and press after it for Holiness becometh the House of the Lord for ever Psal 93. 5. O blessed Consolation for all New-Covenant-spirited holy Ones their God is holy loveth holiness owneth all that are Created after him in
Righteousness and true Holiness and will own them in the day of need when it will be worth a world to be owned by him Mal 3. 17. though they are hated of the unholy and profane world and though they mourn in the sence of their own unholiness knowing that in themselves i. e. in their flesh dwelleth no good thing yet God owns them and will own them when it will be worth more than the world to be owned by him But Woe to the Wicked that God is a holy God and loves holiness Woe to those that establish iniquity by a Law God will have no fellowship with them Psal 94 20. Shall the Throne of Iniquity have fellowship with thee who frameth mischief by a Law Isa 3. 12. Woe unto the Wicked it shall be ill with him for the Reward of his hands shall be given him God is a holy God and Holy and Reverend is his Name Psal 111. 9. His Name is Holy Isa 57. 15. his whole name holy in all his Attributes holy in his Power holy in his Wisdom in his Justice and Mercy c. it 's all exercised in a way of holiness holy in all his Ministrations in a word he is as Psal 145. 17. Righteous in all his ways and Holy in all his works so that as there is not nor can be any unholiness in him so there shall no unholy person dwell with him for without holiness no man shall see the Lord. Heb. 12. 14. and Rev. 21. 27 There shall in no wise enter into it any thing that defileth c. see chap. 22. 15. 4ly He is a Just and Righteous God and 4. He is a Just Righteous God his Justice and Righteousness runs through all his Name he exerciseth his Power and Wisdom and Judgments and Mercy all in a way of Justice and Righteousness Zep. 3. 5. The just Lord is in the midst thereof he will not do Iniquity c. He cannot do Iniquity its contrary to his Nature to his Name Deut. 32. 4. His work is perfect for all his ways are Judgment a God of Truth and without Iniquity just and right is he he is just in all the Judgments he executeth upon his Enemies Rev. 15. 3 4. Great and marvelous are thy works Lord God Almighty just and true are thy ways thou King of Saints v. 4. explains what is meant by the just ways of the Lord i. e. his just Judgments on his Enemies for thy Judgments are made manifest He is just in all the afflictions and corrections he exerciseth his own people withal Neh. 9 33. howbeit thou art just in all that is brought upon us for thou hast done right but we have doâ—e wickedly He hath exalted his New-Covenant mercy in the way of Justice for there must be no variance in his Name or Nature but his mercy must come to us in the way of Judgment and Justice his justice must be satisfied so his mercy comes forth in the salvation of Sinners here he is called a just God a Saviour Isa 45. 21. Just and yet a Saviour Zec. 9. 9. He is Just having Salvation Rom. 3. 26. that he might be Just and the Justifier of him that believeth in Jesus 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins c. Mercy might not come forth with any wrong to Justice neither shall Justice do any wrong to Mercy but fall in with it and be as truly for the right objects or subjects of mercy as mercy it self Psal 85. 10. Mercy and Truth are met together Righteousness and Peace have kissed each other 5. He is a gracious and merciful God it 5. He is a gracious merciful God is his Name his Nature to shew mercy to men Exod. 34. 6. When the Lord proclaims his Name to Moses he proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth c. Mic. 7. 18. Who is a God like unto thee that pardoneth Iniquity and passeth by the transgression of his heritage because he delighteth in mercy to shew mercy and to do good to sinners is his delight he is good to all and his tender mercies are over all his works he maketh the Sun to arise on the evil and on the good and sendeth rain on the just and on the unjust God so loved the World that he sent his only begotten Son into the world that whosoever believeth on him should not perish but have everlasting life Joh. 3. 16. Jesus Christ by the grace of God did taste death for every man Heb. 2. 9. It is wonderful mercy and goodness to men that God should find a way to satisfie his Justice so far for Sinners that mercy and remission of sins should be proclaimed to sinners on the terms of the New Covenant i. e. Repentance Faith and Obedience Peace on Earth and good will towards men He would have all the world to know that he is a merciful God and therefore the glad tidings is to be published to every Creature but it s the priviledg of his own people true Believers to have a special interest therein they are the people of his mercy and to them his mercy hath and doth abound Eph. 2. 4. But God who is rich in mercy for his great love wherewith he loved us when we were dead in sins hath quickened us together with Christ c. Tit. 3 4. but after the love and kindness of God our Saviour to man appeared not by works of Righteousness that we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit so that this glorious attribute and name of God in our Lord Jesus unto salvation is now manifested with a witness to and for the salvation of his peculiar ones he hath wrought them to it and possessed them of it Rom. 5. 5. and here they are looking for the mercy of our Lord Jesus unto eternal life This attribute of God which is his Name and Nature is full of encouragement to poor Sinners to come in and accept of mercy in this day of mercy and not to judg themselves unworthy of life by putting it from them 2 Cor. 6. 2. Behold now is the accepted time behold now is the day of Salvation Isa 55. 6 7. Seek ye the Lord while he may be found call upon him while he is near let the Wicked forsake his way and the Vnrighteous man his thoughts and let him return to the Lord and he will have mercy on him and to our God for he will abundantly pardon It s full of Consolation to gracious souls that God is a God of mercy it s his Name his Nature he delighteth to be gracious in and for the sake of the Son of his love comfort in respect of sin he is ready to pardon if we confess our sins he is faithful and just to forgive us our sins c. he
impossibilities God hath said that he that believeth not shall be damned and sworn that such shall never enter into his rest God must be unfaithful if wicked and ungodly men be saved who so live and die without Repentance and not only so but the Faithfulness of God binds them over to all the Plagues and Judgments threatned in the Book of God a dreadful word for all impenitent sinners and hypocrites and might serve to â—right them out of that dreadful estate 7. And finally all the Names and Titles 7. And finally all thâ—â—ules gâ—vâ—â— to God in Scriptuâ—e are significant given to God in Scripture are significant and serve to discover his Nature and Being to us as El God denotes him to be a strong Lord a creating preserving ruling governing Power Jehovah an eternal Self-Being and gives Being to all things especially to his Promises in fulfilling them Exod. 6. 3. I appeared to Abraham and to Isaac and to Jacob by the name of God Almighty but by my name Jehovah was I not known i. e. he appeared to them a God making Promises but now a God fulfilling Promises which his Name Jehovah imports and as he was then Jehovah a God fulfilling all the Promises made to Abraham c. relating to the old Covenant and bringing them into the Land of Canaan see Jos 21 44 45. and 23. 14 15. so he is Jehovah still and will as certainly perform all the Promises of the New Covenant to his spiritual Israel i. e. all that believe and obey the Gospel both of Jews and Gentiles Rom. 2. 10. Glory Honour and Peace to every one that worketh good to the Jew first and also to the Gentile and this our glorious God is in all both in Name and Nature gloriously infinite and infinitely glorious and eternal Exod. 15. 6. The right hand of the Lord is become glorious in power the right hand of the Lord hath dashed in pieces the enemy c. v. 11. Who is like unto thee O Lord among the Gods who is likâ— unto thee glorious in holiness fearful in praises dâ—ing wonders Deut. 33. 27. the Eternal God is thy refuge and underneath are the everlasting arms c. Jer. 10. 10. but the Lord is the true God he is the living God and an everlasting King c. Ps 90 2. before the Mâ—untains were brought forth or ever thou hadst formed the Earth and the World even from everlasting thou art God 3. How this one God subsisteth as he subsisteth in and of himself and is an infinite eternal glorious Self-being invisible and incomprehensible So in the Scriptures of Truth the Father Son or Word and Spirit is declared to be this one God so that this one God subsisteth in three Father Son and holy Spirit and these there are one each of the three is God and yet three is but one God 1. The Father is God Rom. 15 6. That 1 The Father is God ye may with one Mind and one Mouth glorifie God the Father of our Lord Jesus Christ 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and Eph. 4. 6. One God the Father of all 2. The Son is God Psal 45 6 with 2 The sâ—n is Gâ—d Heb. 1. 8. But unto the Son he saith thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom c. Heb. 1. 10. from Psal 102. 25. And thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thine hands c. John 1. 1. In the beginning was the Word and the Word was with God â—nd the Word was God Isa 6. 3. The Sâ—râ—phims cryed one to another and said holy holy holy is the Lord of Hosts c. and it was Jesus Christ the Son of God they cryed out unto and called him the Lord of Hosts and that the whole Earth was full of his glory John 12. 41. These things said Esaias when he saw his glory and spake of him It is he who is over all God blessed for ever Amen Rom. 9. 5. This is the true God and eternal Life 1 John 5. 20 3. The Holy Spirit is God Act. 5. 3. 3 The holy spirit is God Why hath Satan filled thine heart to lye to the holy Spirit v. 4. Thou hast not lied unto men but unto God And the Lord states all Worship to be performed in this Name as the Name of the only true God Mat. 28. 19. go ye therefore and Disciple all Nations baptising them in the Name of the Father and â—on and of the Holy Spirit i. e. in the autâ—ority of that Name the great Name of God But I shall endeavour to speak more 2 A more distinct speaking tâ— thâ—s mystery largely and distinctly of this unsearchable Mystery though in this imperfect state we never can attain the perfection of Knowledg herein but rather believe the truth that it is than understand how it is I fear that many have been too boldly curious and confident in this matter which is in it self an unsearchable mystery the Apostles by whom as instruments it 's revealed to us contented themselves in the revelation thereof not curiously enquiring into the mystery it self but concludes it to be a mystery 1 Tit. 3. 16 And without controversie great is the mystery of Godlâ—ness God manifested in the flesh c. and the Apostle prayeth for the Saints that they might come to the acknowledging of the mystery of God even the Father and of Christ but we think it scarce enough for the Saints to acknowledg and believe this mystery but must come to know how it is and it may be by human distinctions so darken it that not one of a hundred among believers can understand and some because they cannot by reason understand it deny it and so lose themselves in the loss of Faith in the knowledg of God according to his own discoveries in the Word of his Grace That the Father is God and the Son is God and the holy Spirit is God is evident from the Scriptures beforementioned and might be evinced by many more and without all arguments the Scripture alone is the ground of our Faith and that all three must be included in the unity of the Divine Nature is as clear and that not only 1 Three in one prov'd by infallible consequence 1. By infallible deduction and necessâ—ry consequence from the Scripture which lets us know that there is none other God but one then we must rationally and religiously conclude that those three are all included in this unity of Divine Essence and is this one God or else necesâ—aâ—ily must own a plurality of Gods which is destructive to that unity in Essence 2. The Unity in Essence in these three is 2 Proved in their unity in Creation Preservation Redemption proved in their unity in the Work both of Creation
Preservation and Redemption hence the work of Creation is sometimes attributed to the Father sometimes to the Son and sometimes to the holy Spirit 1. Sometimes to the Father Heb. 1. 2. 1 Creation Attributed to the Father By whom he also made the Worlds He that is God the Father made the Worlds Eph. 3. 9 the mystery of the Gospel there spoken of that was hid in God who created all things by Jesus Christ here the Creation is attributed to God the Father 2. It is attributed unto the Son Heb. 1. 2 To the Son 10. Thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thine hands which the Apostle applied to Christ the Son of the Father as is by the scope of the matter clearly discernable Col. 1. 16. For by him i. e. Christ were all things created c. Joh. 1. 3. All things were made by him and without him was not any thing made that was made 3. It 's attributed to the Holy Spirit in 3 To the Holy spirit the work of Creation it 's said Gen. 1. 2. The Spirit of God moved upon the face of the Waters Psal 104. 30. Thou sendest forth thy Spirit and they are created c. Job 26. 13. By his Spirit he hath garnished the Heavens c. and ch 33. 4. The Spirit of God hath made me all which hold forth unity in the Divine Essence from their unity in the Work as we must unavoidably understand unless we lose both Reason and Religion that when the Creation is attributed to God the one infinite glorious Being it includes the whole three Father Son and Spirit it being attributed to each of them apart inrallibly includes the unity of Essence in the three Father Son Spirit these three are one and that the three are included in such Scriptures as these whâ—re one is spoken of Act 14 15 That you should turn from these vanities unâ—o the living God that made Heaven and Earth and the Sea and all things therein ch 17. 24. God that made the world and all things therein c. with multitudes of the like Scriptures which include the whole as one in Essence and Work though three in that unity or else all three could not be said to create the World 2. In Preservation and Redemption God 2 Prâ—vâ—â—l in Preservation Redemption the Father is said to preserve man and beast Psal 36. 6. and all things are said to consist by Jesus Christ Col. 1. 17. God is frequently in Scripture called our Saviour and so is Jesus Christ Tit. 3. 4 6. and the holy Spirit had his operation in this work of Salvation and Redemption by Jesus Christ crucified Heb 9. 14. so that there was and is unity and concurrence in every work which proves them to be one God or God to be one in three Father Son and Spirit 3. The Unity in these three is discovered 3 In their unity in the power of the Gospel in their unity in the power and authority of the Gospel which is to be administred in the name of the Father and of the Son and of the holy Spirit Mat. 28. 19. unity in power and authority declares unity in Essence and Nature or unavoidably three Divine Beings I shall yet proceed to speak more distinctly A more distinct discovery to this wonderful Mystery and pray the Lord to do it humbly soberly tremblingly and plainly and according to the word of Truth and I trust I shall not vary from the very plain terms and discoveries of God in the Gospel in this matter 1. God the Father is in Scripture said to God is said to be the father 1 as the original cause of all things be the Father and so distinguished as seems plain by the Divine Revelation 1. As he is the original cause of all things as a Father 1 Cor 8. 6. To us there is one God the Father of whom are all things and we in him Rom. 11. 39. For of him and through him and to him are all things c. Eph. 4. 6. One God the Father of all who is above all and through all and in you all And on this account he is the father of the whole Creation as the first effectual cause of all who are therefore said to be his Ofspring Acts 17. 28 29. For we are also 2 as making provision for all his Of-spring forasmuch as we are the Of spring of God 2. He having as a Father brought forth a Creation as his Of-spring he taketh care of all and maketh provision for all as his Of-spring and as a Father Psal 145. 15 16. The Eyes of all wait on thee and thou givest them meat in season thou openest thine hand and satisfiest the desire of every living thing Psal 147 8 9. Who covereth the Heaven with Clouds and giveth to the Beast his food and to the young Ravens that cry Mat. 5 45. He maketh his Sun to rise on the evil and on the good and sendeth Rain on the just and on the unjust hence Christ teacheth us to pray to God as our Father for daily bread 3. He is the Father in relation to his Son 3 He is the Father in relation to Christ his Son our Lord Jesus Luke 1. 35. The holy Spirit shall come upon thee and the power of the highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God John 1. 14 18. And the Word was made Flesh and dwelt among us and we beheld his Glory as the Glory of the only begotten Son of God full of Grace and Truth v. 18. No man hath seen God at any time i. e. God the Father the only Son which is in the bosom of the Father he hath declared him Rom. 15 6. That you may with one mind and with one mouth glorifie God even the Father of our Lord Jesus Christ These with multitudes of Scriptures of like import prove God to be the Father as relative to Jesus Christ his Son 4. And so in him he is the Father relative on the New-Covenant account of all 4 In relation to his Children in him his New Covenant-spirited people i. e. true Believers espoused unto Jesus Christ his Son by Faith Gal. 3. 26. For ye are all the Children of God by Faith in Jesus Christ John 20. 17. Go to my Brethren and say to them I ascend to my Father and your Father c. Rom. 8. 16. 17. and thus he is the Father of the whole family in Heaven and Earth Eph. 3. 14 15. with ch 2. 19. 5. And so in him he is the Father of all 5 He is the Father of all our New Covenant-Mercy our New Covenant-Mercy relating both to Grace and Glory 2 Cor. 1 3. Blessed be God the Father of our Lord Jesus Christ the Father of Mercies and God of all Comfort 2 Tit.
1 9. who hath saved us and called us with an holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the World began Tit. 3. 4 but after that the Love and Kindness of God our Saviour towards man appeared c. Eph. 1 17. that the God of our Lord Jesus Christ the Father of Glory By all which it appears that God is the Father relative to all our New Covenant-mercies relating both to Grace and Glory 2. Of his Son our Lord Jesus Christ 2 How Christ is God and the Son 〈◊〉 God who is likewise God of the same nature not only God over all in Name but in the Divine Nature as before hath been proved Joh. 1. 1 Col. 2. 9. For in him dwelleth all the fulness of the Godhead bodily and is eternal Mich 5. 2. where it 's said that his goings out have been from of old from everlasting Quest How may we conceive of Christ as the Son of God and so God in the same nature distinguished from the Father and yet one in the Father Christ the Son of God in his both Natures so not two sons but one Answ 1. I understand not a Son only in the divine nature but in the unity of natures as God and Man as is commonly understood what doth this less than make him to be two Sons one in the Divine Nature and another in the Human Nature by Grace of Union 1. One begotten of the substance of God by an unspeakable Generation this is a Son by Nature 2. The Man Christ or the Manhood of Christ which is the Son of God by Grace of personal Vnion being united unseparably to the person of the Son of God a Son by personal Vnion See Wilsons Scripture-Dictionary on the Word Son What doth this but suppose him to be two Sons one by Nature another by Grace and personal Union which seems contrary to all Scripture-Record of this great Mystery of the Son of God But 2ly and affirmatively we are to understand that where-ever the Scripture speaks of Jesus Christ the Son of God it intends him as in both Natures not as two but as one Son whether it be in his creating preserving ruling judging or saving redeeming power it 's always in relation to the Union of the two Natures as God-Man and Man-God so he was the Word and so he was and is the Son of God so not two but one Son For the clearing this consider first that Proof 1. It is so to be understood in Scripture where ever Christ is spoken of in the Scripture as the Son of God and that relating to his Eternity it is to be understood iâ— his both natures as in time he was manifest in the Flesh the Divine Nature was God eternally the human considered in the eternal Council as in union who calleth things that are not as though they were and with him it 's all one there is no new thing with him but Christ the Son of God was so and the same relating to the Father from eternity as when manifest in time and so should we understand him That he was thus considered in his both natures as the Son of God from eternity see Col. 1. 15 16. who is the Image of the invisible God the first-born of every Creature in this verse and in the verses before â—e is spâ—ken of as God and Man for so he was a Creature a Son a wonderful one that God should become Man and Man God not by confusion or mixtâ—re of Natures but by personal union of Natures the first-born of every Creature in the eternal Council and that because by him as thus born all things were created Rev. 3. 14. he is said to be the beginning of the Creation of God a wonderful Mystery it is indeed that Jesus Christ should be considered as in his both Natures with the Father from all eternity the Father by him manifesting his eternal Power and Godhead in the Creation and yet to be made of the seed of David according to the Flesh when made visible in the world in time Rom. 1. 3. Gal. 4. 4. thus was the Son of God considered as in his both Natures from eternity and was the medium by which the Father did all his works and without whom nothing was made that was made nor probably had the invisible God manifested himself in the Creation of the world but in this way by his Son for by him he wrought all his Works The truth hereof appears in that the work of Creation and so of Redemption and Salvaâ—ion is not ascribed to the Son as the first mover therein but to the Father who did all by him as will appear by these Scriptures to which all others that ascribe the work of Creation to the Son may be referred for light in this matter Fph. 3. 9. hath been hid in God who created all things by Jesus Christ He was Jesus Christ as God-man so considered in the work of Creation Heb. 1. 2. by whom i. e. by Christ his Son he i. e. God the Father also made the worlds 1 Cor. 8. 6. but to us there is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and we by him Joh. 1. 3. all things were made by him and without him was not any thing made that was made the Father did it by him and not without him Col. 1. 16. by him were all things created c. all things were made by him and for him and Heb. 1. 10. we may very well understand by these Scriptures and it no whit derogates from the Godhead and Glory of the Son of God but it affords us Light in this wonderful Mystery John 1. 1. In the beginning was the Word the Word was with God and the Word was God Vers 14. And the Word was made Flesh and dwelt amongst us c. i. e. the same Word and Son of God God-man was made 〈◊〉 viz. made in and of a Woman born God and Man Him by whom the Worlds were made and nothing was made without Him Further Consider Mâ—â—â—h 5 2. Out of thee shall He come forth unto Mâ— that is to be Ruler in Israel whose goings â—â—rth have been from of old from Everlasting i. e. the same that was born in Bethlem of the Virgin that was to be Ruler of Israel He it was whose goings forth were from of old 〈…〉 ing And Vers 4. He that was 〈◊〉 〈◊〉 rule or feed in the Majesty of the Lord was the same whose goings forth was from 〈◊〉 c. which was and is Jesus Christ in both Natures God and Man in one Person Jer. 23. 5 6. Prov. 8. 14. to 31. The Son of God is the same Person the same Wisdom not 1 Cor. â— 2â— in one but in both Natures compared with Mat. 11. 19. Psal 45. 6 7. Thy Throne O God is for ever and
to be of God and therefore God of the same Nature and is the Efficacious Effecting Power of the Father and the Son the Father is the Fountain and first Cause of all things it 's he of whom are all things the Son is the Medium or Arm by which it is effected for whose sake it was done and by whom it was done by whom are all things The holy Spirit is the Effecting Power accomplishing what he purposed in and by his Son as the Way hence the holy Spirit is called in Scripture The hand of God Job 26. 13. Psal 139. 5 10. Isa 50. 2. and 59. 1. The finger of God Exod. 8. 19. 31. 18. Deut. 9. 10. Luk. 11. 20. with Mat. 12. 28. The Power of God Luk. 1. 35. 24. 49. with Act. 1 8. The breath of God Ps 33. 6. Job 33. 4. And this is the Spirit of the Father and the Son and is Omnipotent Omniscient and Omnipresent this Spirit is in the Father and the Son and proceeds from the Father and the Son John 14. 16 17 26. 16. 7. and is the Convincing Converting Power of God the Teacher and Comforter of his People Whereas some say that the holy Spirit is The opinion that the holy Spirit is a Creature confuted a Creature a glorious Created Spirit and not God there is no ground in Scripture for such an imagination but its contrary to the Truth thereof The Reasons ordinarily rendred are 1. Because he is said in Scripture to be sent by the Father and the Son therefore subject to the Father and the Son and must be a Creature for greater is he that sends than he that is sent I answer He may be said to be sent of God and so is Christ the Son and to be subject to the Father and the Son yet one in the same Nature and Essence his being in Office and Work subject no whit derogates from his Divinity All the Actions of a man follows the Understanding and Will of which the Head and Heart is the seat yet the Hand works what the Head and Heart directs unto this argueth not that the hand is not essentially of the same body because subject to the head neither doth it argue inferiority though subjection in essence or substance but in office and work for every Member of the Body is of the same though every Member hath not the same Office and Work yet all are governed by the Head and Heart and shall be of the same in Glory to eternity I mind this low comparison which Reason can reach to illustrate this high and divine Myâ—â—ery by of Father Son and holy Spirit God may be and is said to be the Head 1 Cor. 11. 3. and 3. 23. and the Son may be said to be the Heart of God he thâ—◠〈◊〉 and is in the â—â—som of the Father John 1. 18. and came out from God Joh. 1â— 27 28. the holy Spirit the Hand by which the Head and Heart worketh and accomplisheth all as I minded before yet all three in unity of Nature Will and Work 2 Reason because it 's said he shall not speak of himself c. this shewes him not to be God Answ This is not spoken by Christ to declare the Spirit not to be God but to distinguish the Spirit of the Father and the Son from all false Spirits whether of Devils or Men that as the Father hath honored the Son and will have all men to honour the Son even as they honour the Father Joh. 5. 23. so it is the Office and Work of the Spirit not to speak of himself or of the Father either distinct and without the Son but to be opening the Mystery of the Father and the Son the good Will of the Father in the Son to shew Jesus Christ unto us because he is the Way the Truth and the Life Joh. 14. 6. If our Teaching be of the Spirit of Christ it opens Jesus Christ unto us and the Mystery of the Love of God in him the Pardon Peace the Life and Salvation which is in him 1 Cor. 2. 12. Now we have received not the Spirit which is of the World but the Spirit which is of God that we might know the things that are freely given us of God but false Spirits speak of themselves and exalt themselves and in something or other designedly derogates from Christ and the Salvation that is by him In this Answer note these two things 1. In that he speaks not of himself but shews us the things of Jesus Christ things to come i. e. the Salvation to come that is to be obtained by our Lord Jesus Christ with eternal Glory it is so far from proving him not to be of God that it indeed proves him to be God and one in the same Work with the Father and the Son to exalt the Son as the Father hath And 2ly That he is in this by our Lord clearly discovered to us in way of distinction from all false Spirits who exalt themselves and not the Son of God and iâ— the special character or discovery of the difference between the Spirit of God in its Workings and the Spirit of the World the one exalts Christ our Lord and Saviour opens him and the Mysteries of Life by him the other leaves him out speaks of it self and exalts its self without him and this is indeed the Spirit which is not of God or of Christ what ever persons pretend unto in this false self-exalting and Christ-abasing Spirit 3 Reason Because the Spirit is said to hear to have a hearing property what he shall hear that he shall speak c. Answ 1. Hearing in it self is no argument to prove the Spirit not to be God for God in Scriprure is frequently said to hear Ps 65. 2. Jer. 8. 6. 2. Hearing in Scripture-sense imports Understanding Mat. 13. 13 14. so that by Hearing in that saying of Christ we are to understand is meant the Spirits Understanding and Knowledg of the depths of the Mysterys of Salvation that is by Jesus Christ and to be opening that to the Saints 1 Cor. 2. 10 11 12. 4. Because it is said that the Spirit maketh intercession for the Saints according to the Will of God therefore not God Answ The word properly must be understood in us Rom. 8. 26 27. the scope of the matter explains its self the Spirit helpeth our infirmities this is the way of the Spirits intercession by helping our infirmities with sighs and groans which cannot be uttered rationally this must be in us and this sutes with the Scripture in this case Jude v. 20. praying in the holy Spirit so that the Spirits Intercession for us or in and by us is by helping our infirmities both in matter and manner according to the Will of God Zech. 12. 10. Christ our Mediator is our Intercessor for us and the holy Spirit is our Intercessor in and by us helping and assisting us to pray for such things as
Glory there it cost him so Dear in preparing for it and purchasing of it Eph. 1. 14. In a word it is and shall be made by him and for him But of this I shall speak in Chap. 31. more fully and distinctly CHAP. X. Of the Order and Method of God in preparing a People for this Glorious Estate which is 1. By Effectual Calling MAN being created in a good Estate Chap. 10 and by Sin faln from God gone out into Darkness Wrath and Enmity And God having opened a way of Recovery that is by Jesus Christ crucified I shall now come to speak something of the Order and Method of God in preparing and bringing up a People to this State of Glory and that is 1. By Effectual Calling although it 's Of Effectual Calling true that Effectual Calling concludes the whole Work of Grace in order to Glory or else it is not Effectual Yet in as much as it is so frequently and distinctly spoken of in Scripture I shall speak of it distinctly to pass by the various use of the word Call Called and Calling in the Scripture sence I shall speak only of this Calling unto and of Sinners out of their lost Estate by Sin Unto God by Jesus Christ The Scripture presents us with 1. A general Call or Calling to all as all have sinned and come short of the Glory of God 1. A general Calling to all and he hath opened a Way and Means full of Sufficiency for All therefore he calls upon All to come in and accept of this Grace where the Word of the Gospel comes and where it doth not his Works doth so far and sufficiently declare and make known God to the World as that they shall be inexcusable in the Day of Accounts Rom. 1. 20. This general Call by the Gospel to Sinners is fully confirmed in the Commission of Christ given to his Apostles and Ministers Mark 16. 15. Go ye into all the World and preach the Gospel to eveâ—y Creature c. See it 's likewise confirmed Prov. 8. 1. to 10. and 9. 1. to 6. And of this first sort of Call many yea multitudes are called that will not Obey which is their sin and will be their Condemnation Prov. 1. 20 24. The Truth hereof we see daily by woful Experience that Men refuse their own Mercy and destroy themselves Hos 13. 9. They judge themselves unworthy of the Life tendered them in the Gospel in refusing the Wayes of Life and choosing the Wayes of Death and Darkness preferring the Devil and his service before the Lord Jesus and his Ways of Life 2. Others there are who pretend to yield 2. A more particular Calling Obedience to the Heavenly Call and come into the Profession thereof but it is but faignedly not in Truth and with their whole Hearts to give up themselves to God therein and so come short of the Glory prepared and promised not because there is any failing in the Truth of God but because their Hearts was not Right with God neither were they stedfast in his Covenant but like treacherous Judah they turned not unto the Lord with their whole Hearts but feignedly Jer. 3. 10. And of this sort are such as either 1. Receive the Word with Joy without any Heart-Conversion to the Lord and for a while Believe but when Tribulation and Persecution ariseth because of the Word by and by they are offended Or 2. Such as Profess to know God but in Works deny him being Abominable and Disobedient and to every God Work a Reprobate Tit. 1. 16. Or 3ly Such as are palpably Hypocrites who come into the Profession of the Gospel Designing some Base ends to themselves and make use of Profession to Cloak their wickedness withal of the Discovery of these the Scripture is full Mat. 15. and 23 Chapters And of Such is to be feared there hath been and still are many in the visible Profession of the Way of Life but such are still in the Way of Death For the Hypocrite in Heart do heap up Wrath Job 36. 13. And the Hope of the Hypocrite shall perish Job 8. 13. Or 4ly Such as Foolishly content themselves with Lamps that is visible Profession of Truth without Oyl in their Vessels that is the Annoynting of the Spirit and Truth of Grace and Life in the Heart like the Foolish Virgins Mat. 25. 2 3 8 11 12. And thus having not the Wedding-Garment i. e. Cloathed and Covered with the Righteousness of Jesus Christ by Faith and sincere Obedience come Short of Obtaining the End of the Heavenly Calling and so the Truth of that Word will appear Mat. 22. 11 12 That many are Called but few are Chosen A Third Sort of Call is such as are Effectually 3. Is the effectual Calling called by the Power of Christ in the Word of the Gospel And turned from Darkness to Light and from the Power of Satan unto God Such a Call as the Apostle was Partaker of Gal. 1. 15 16. But when it pleased God who separated me from my Mothers Womb and called me by his Grace to Reveal his Son in me c. And this Call is Effected by the Word of God's Grace which is his General Call to all and Effected by some secret Divine Operation of the Holy Spirit in the Word of Grace begetting Souls to the Lively Faith and Hope of the Gospel Sam. 1. 18. 1 Pet. 1. 3. And this Lively Faith and Hope where it is in Truth that is where this Effectual Calling is it is of a purifying Nature Acts 15 9. 1 John 3. 3. Every man that hath this Hope in him purifyeth himself as he is Pure This Divine Calling it is in Scripture called 1. A High Calling Phil. 3. 14. Not only because it 's Effected from on High but because they are called to High Things made Partakers of Heavenly Virtues interested in High and Heavenly Relations the Children and Servants of the most High God as also interested in the High and Heavenly Glory Made Heirs according to the Hope of Eternal Life 2. A Holy Calling 2 Tim. 1. 9. Called to Holiness 1 Thes 4. 7. vers 3. 4. For this is the Will of God your Sanctification that you should abstain from Fornication that every one of you should know how to possess his Vessel in Sanctification and Honour By Vessel in this place I understand is intended our Bodies that every one might know how to possess his Body in Sanctification and Honour So the word Vessâ—l in Scripture Sence imports Acts 9. 15. 2 Cor. 4 7. For the Lust of Concupiscence and Fornication ariseth in the Heart and the Members are but Instruments to Execute what worketh from within and the Scripture saith that the Body is not for Fornication but for the Lord and know ye not that your Body is the Temple of the Holy Spirit 1 Cor. 6. 13 19. The Lord hath called his People â—o Holiness here and to Happiness hereafter wonderfully are they
mistaken who think that the Calling to Christianity is only to the Profession thereof here and the Glory thereof hereafter without Holiness when the Scripture saith in express Terms that without Holiness no man shall see the Lord Heb. 12. 14. 3. A Calling to Glory and Virtue 2 Pet. 1. 3. Glorious Relation and virtuous Conversation or Virtue as the Way and Glory as the End This is that Calling the Apostle mentions Rom. 8. 28. Who are the Called according to his purpose And therefore it greatly behoves such to walk worthy of God who hath called them to his Kingdome and Glory 1 Thes 2. 12. 4. It 's called a Heavenly Calling Heb. 3. 1. Wherefore Holy Brethren partakers of the Heavenly Calling it 's effected from Heaven and possesseth the Soul with a Heavenly Mind and interesteth in Heavenly Glory it being such a High Holy Heavenly Virtuous and Glorious Calling It greatly concerns such to Honour their Christian Calling that as he that hath called them is Holy so be ye Holy in all manner of Conversation and Godliness 1 Pet. 1. 15. The sum of the Matter wherein this Effectual Calling consists it is an Effectual turning of the whole Man from Sin and Satan to God in the way of the Gospel both in Heart and Conversation or an Effectual yielding up our selves in Obedience to the Heavenly Call sincerely turning to and following of the Lord as Paul Gal. 1. 15 16. Acts 26. 19. And with purpose of Heart to cleave to and follow the Lord in waâ— of constant universal and sincere Obedience This is the special Effectual Calling According to his purpose to the obtaining of the Glory of our Lord Jesus Christ and gives Right to the Promise of the Eternal Inheritance Heb. 9. 15. CHAP. XI Of Faith 1. What it is 2. How it is wrought 3. It 's Grounds and it's Object 4. It 's Excellency FAith is an excellent Divine Virtue that Chap. 11. Of Faith which the Scripture layeth much stress upon and that without which there is no Salvation He that Believeth not shall be Damned I shall therefore speak something distinctly concerning this Great and Divine Virtue of Faith It 's satisfying and saving Faith only that I shall endeavour to be speaking of 1. I shall discover what Faith is Faith in 1. What Faith is it self take it on all Accounts is a giving Credence to the Truth of God it is to Believe God Faith is a giving Credit to or Believing a Report be it in Humane or Divine Things To give Credit to Humane Relations on Humane Testimony is a Humane Faith to give Credit to the Divine Report of God in the Gospel is a Divine Faith So that the Divine Faith of the Gospel to which Life is promised is a Hearty giving Credit to and Believing of the Truth or God and Christ in the Gospel with a hearty consenting to be Saved and Ruled by the Lord Jesus 1. That the Divine Faith is a giving Credence to and believing of the Truth of God in the Gospel this according to the Ministration hath been accounted the True Faith in all Generations to Believe and Obey God This was the Faith of Abraham the Father of the Faithful Gen. 15. 6. Rom. 4. 3. Abraham believed God and it was counted to him for Righteousness and it was accompanied with Obedience Faith and Obedience always goes together else it 's none of the Faith of God's Elect Heb. 11 8. By Faith Abraham when he was called to go out into a Place which he should after Receive for an Inheritance Obeyed and he went out not knowing whither he went Jam. 2. 22. See you how Faith wrought with his Works and by VVorks was his Faith made perfect And this was the Faith required and accepted throughout that Ministration 2 Chron. 20. 20. Believe in the Lord your God so shall ye be established Believe his Prophets so shall ye prosper And their Failing herein was their great Sin and Reproof and the Cause of their other Sins and Judgments Deut. 1 32. Ye did not Believe the Lord your God the Effects thereof are Described both as to their Sins and Judgment vers 34. 35. Unbelief in this Matter hath been the Condemning Sin both in Law and Gospel Isa 53. 1. A Pophesy of the Gospel compared with John 12. 38. Rom. 10. 16. Who hath Believed our Report or our Doctrine and to whom is the Arm of the Lord revealed Mark 16. 15 16. Preach or Publish the Gospel to every Creature He that Believeth and is Baptized shall be Saved he that Believeth not shall be Damned that is He that Believeth and Obeyeth the Gospel shall be Saved This is the Gospel-Faith heartily to Believe and Obey the Gospel is the Faith to which Salvation and Life is promised John 20 31. 2. How this Faith is wrought it 's Effected 2. Hâ—w it s wrought in the hearts of Men by the Word and Spirit of Christ it must be a Word-Faith or else it is but a Fancy and therefore it must be wrought by the Word that is the Word must be the Instrumental means thereof because without it Persons know not what to Believe it 's the Instruction of the Gospel that directs to the Matter of Faith that is what is to be believed without which Persons remain Ignorant of the Historical part of Faith the Truth of this is obvious and clear both from Scripture and Reason Rom. 10. 14. How shall they call on him in whom they have not Believed and how shall they Believe on him of whom they have not heard Where the Apostle even from Principles of Reason concludes that as Faith is absolutely necessary to calling on the Lord so is Hearing the Doctrine of the Gospel absolutely Necessary to Believing that is to instruct in the Matter what to Believe which without the Doctrine of the Gospel cannot be without a Miracle which hath not been nor is it God's way of Working and by the Gospel do the Lord Efficatiously work the Saving Faith of the Gospel Col. 2. 12. Heb. 12. 2. 2 Cor. 5. 5. It 's by the Word that Faith comes John 17. 20. The Word being the Divine Revelation of the Will of God accompanied with the Divine Power of God accomplisheth the Work 1 Thes 1. 5. 3 What are the Grounds and Objects of 3. The Grounds and Objects of Faith Faith The Ground of Faith is the Truth and faithfulness of God in his Word and his All-sufficiency to perform it 1. His Truth and Faithfulness the Ground or Reason why you believe a Man is because you judge him to be Honest and True that he will not knowingly tell you a Lye it 's true in matter of Law for Ending of Controversies among Men both by the Law of God and Men the Oath of Two in Common determineth the Case from Supposition that they will not Swear false Though according to the Proverb the Word of one honest Man is a Surer ground of Credence
than the Oath of Two Lyers but the Truth of God in Divine Credence is the sure Ground of Faith And when a Soul comes to this pitch of Faith to Believe that he that hath spoken is God that cannot Lye that Faithful is he that hath promised who will do it Then he is quiet it puts the Matter out of doubt and for this he hath given us Two Immutable things in which it is impossible for God to Lye Heb. 6. 18. In which is included the Mercy of God for it is his Mercy to promise and his Truth and Faithfulness to perform Hence the Scripture saith Mercy and Truth are met together Psal 8â— 10. And the coming of our Lord into the World was to perform the Mercy promised to our Fathers and to remember his Holy Covenant Luke 1. 7â— So that there is a Concurrency of Mercy and Truth in God as the Ground of our Faith 2. The All-sufficiency of God to perform his Word his Mercy and his Truth is the ground of Faith If an honest Man promise you that which he is able to perform you give great Credency thereunto though there can be no Infallible Credence in this Matter For Men be they never so Faithful yet have not the power of Performmance in themselves therefore may fail but God hath all power of Perforance in himself and this was the ground of Abraham's Faith Rom. 4. 21. Being fully perswaded that what he had promised he was able to perform And when God commanded him to offer his Son for which he had so strong Faith he fixes both on the Truth and Power of God and on that account yields ready Obedience Accounting that God was able to raise him up even from the Dead Heb. 11. 19. There is likewise an All-sufficiency in the Lord Jesus for the accomplishing of the Word and Work of Salvation for The Obiect of Faith all true Believers Heb. 7. 25. And the same that is the Ground is likewise the Object of Faith that is to what and to whom we are to look in Believing that is to God and Christ Who performeth all things for us We are to look to him and Believe in him to have God and Christ in their Mercy Truth Faithfulness and Power always in our Eye Isa 45. 22. Look unto me and be ye saved all the ends of the Earth that is Gentiles as well as Jews Mich. 7. 7. Therefore will I look to the Lord and wait for the God of my Salvation c. Isa 17. 7. John 3. 14 15. 4. What is the Excellency of Faith Faith 4. Of the excellency of Faith is an excellent and choyce Virtue it 's called in Scripture for it's Excellency precious Faith 2 Pet. 1. 1. To them that have obtained like precious Faith with us It 's called Precious for it's excellent and precious Uses and Effects Which are as followeth 1. It justifieth God in his whole Name 1. It justifieth God especially in his Mercy Truth Faithfulness Power Wisdom Purity and Justice wherein Faith is mostly exercised He that believeth not God abaseth and abuseth him in his whole Name hath made him a Lyer but he that Believeth justifieth God in his Truth John 3 33. He that receiveth i. e. Believeth his Testimony hath set to his Seal that God is true No wonder that Unbelief must be punished with Damnation sâ—eing it gives God the Lye not only in not Believing that Jesus is the Christ Men may believe the general Doctrine of the Gospel touching Salvation by Jesus Christ by Education and Tradition and not believe the Truth thereof in matter of Holiness and Obedience to conform thereunto and that do as truly give God the Lye as not to Believe the Doctrine of Salvation for if Men may be Saved in ways of Unholiness and Disobedience the word of the Lord is not True which saith the contrary 1 Cor. 6 9 10. Ephes 5. 3 4 5 6. Heb. 12. 14. Rev. 21. 27. Therefore let God be True and every Man in this matter a Lyer 2. It 's that as the Condition will justifie 2. Iâ— justifieth the Sinner the Believers before God Rom. 5 1. Therefore being justified by Faith we have Peace with God But of this more at large in the Doctrine of Justification 3. It 's of a Soul-strengthening Excellency 3. It 's of a Soul strengthâ—ning Excellency it helps to hold out and to overcomeing the Spiritual Warfare 1 Cor. 16. 13. Watch ye stand fast in the Faith quit ye like Men he strong Our strength in the warfare is by standing fast in the Faith the Saints have many Enemies to Encounter withall both within them and without them and it is their stability in the Faith of the Gospel that is their strength Eph 6. 16. In the Spiritual warfare with those high Enemies the Saints are to Encounter withal Exprest vers 12. The chief Defence of the Saints in Faith Above all take the Shield of Faith wherewith ye shall be able to quench all the Fiery Darts of the wicked One It 's that by which we must get the Victory over the World if ever we get it 1 John 5. 4. And this is the Victory that overcometh the World even your Faith What we are to understand is intended by the World see Chap. 2. 16. For all that is in the World as the lust of the Flesh the lust of the Eyes and the Pride of Life is not of the Father but of the World The World the Flesh and the Devil are the three great Enemies of the Saints and by Faith it is that they overcome them all How so Why Faith believes the Truth of and Interest in better things than either any or all of these can propound and that makes the Gracious Soul to slight All and to account it but Dung and Dross and to part with All for the Excellency of Christ It believes down the World and Sin and Satan believes in Grace and Strength from the Lord Hence the Scripture saith that we are kept by the Power of God through Faith 1 Pet. 1. 5. God strengthens keeps and preserves his People in a way of Believing not without or out of the way of Faith In a word our Lord expresseth the Power of Faith All things are possible to him that Believeth Mark 9. 23. Faith believes all things possible for God to do that he hath said he will do and all things possible for Man to do and suffer that God calls him to it strengthens the Soul both in doing and suffering 4. Excellency of Faith is it purifieth the 4. Faith purifieth the heart Heart Acts 15. 9. It 's of a purifying Nature in it's Exercise and Imployment it exerciseth it self about the Holiness of God in his own Nature the purity of his Word and Will the greatness of his Love in the Death of the Lord for Sinners with the Holy ends thereof c. And this works the Soul into the Hatred of Sin and
of you for the Remission of sins that is that your Sins may be remitted or forgiven So that Repentance is so much a Gospel Duty as that there is no Remission of Sins without it which leads us 3 To the Necessity of this Repentance the Necessity appears in â—wo things 1. From the stress the Lord hath laid upon it 1. By Precept and Command Mark 1. 15. 3. The necessity thereof Repent ye and believe the Gospel Acts 17. 30. Now he commandeth all Men every where to Repent That answers the Terms of the Gospel on which Remission of Sins is to be Preached that is on the Terms of Repentance which implyeth a strong Command unto Repentance So that Unrepenting Sinners continue in a way of Disobedience to God in the Gospel in this matter 2. The Danger of not Repenting discovers the Necessity thereof if there be no Remission of sins without Repentance then there is no Salvation no New-Covenant-Blessedness Rom. 4. 7. Blessed is the Man whose Iniquity is forgiven and whose Sin is covered It 's the same in Sence and Substance as that of Faith Mark 16. 16. He that Believeth and is baptized shall be Saved he that Believeth not shall be Damned What Christ here calls Believing Peter Act. 2. 38. Calleth Repentance who best understood his Lords Commissâ—on Repentance and Faith being inseparable Christ saith he that Believeth and is Baptized answering those very Terms and Acting according to this Commission saith Repent and be Baptized c. So that it followeth that he that Believeth not he that Repenteth not must be Damned Luke 13. 3. Except ye Repent ye shall all likewise perish So that such is the Necessiâ—y of Repentance as that without it there is no Remission and so no Salvation but on the contrary Perishing and Damnation God accepts of none on any other Terms but this of a Soul turning to him he Remits sins on no other terms And the Reason is because it was indeed the great Designe of God in the Gospel and End of Christs suffering for sinners to Effect this Work to bring us off from Sin and Satan to God in this way of Repentance and indeed they are wonderful contrary Base and dishonourable Thoughts of God and our Lord Jesus to think he should give his Life and Bloud to so base an End as to purchase a Liberty for Persons to serve Satan and Sin without danger No it 's far otherwise 1 Pet. 3. 18. For Christ hath once suffered for our sins the Just for the Vnjust that he might bring us to God And we turn to God by Repentance Isa 55 7. There is no other way for us to come to him it 's true Christ Crucified is the alone way of Acceptance when we come yet no Acceptance in him without Faith and Repentance 4. That this Grace of Repentance is the 4. Repentance is the Gift of God Gift of God Acts 11. 18. Then hath God also to the Gentiles granteâ— Repentance unto Life it 's the Gift and Grant of God on a Twofold account 1. It 's his Gift his Grant that poor 1. He giveâ— the Doctrine Forlorn perishing sinners may have Acceptance and Life by Jesus Christ on the terms of Repentance It is a wonderful free and rich Grant if this were all for God to grant Remission of Sins and Life Eternal on our Acceptance and turning to him by Repentance Then hath God granted Repentance unto the Gentiles unto Life that is God hath granted the same Grace to the Gentiles as to the Jews that on Repentance they shall have Life and this Graâ—t is Universal where-ever the Gospel comes Life upon Repentance is to be published that whosoever doth Repent and Believe the Gospel shall be saved O bless the Lord for this Grant and improve it 2. Not only the grant of Life on terms of 2. He gives the Grace of Repentance Repentance is the Gift of God but the Grace of Repentance i. e. that Grace by which we do Repent is the gift of God The Grace of Repentance or to Repent is as all other Divine New-Covenant Virtues are the gift of God Every good and perfect Gift cometh down from the Father of Lights So doth this good Gift and Grace of Repentance hence the Apostle exhorteth firmly and with him all true Ministers 2 Tim. 2. 25. In Meekness instructing those that oppose themselves if God peradventure will give them Repentance to the acknowledging of the Truth c. That is give them Grace to repent and to turn to him Man by Nature is Averss to this great Work of Repentance he will not come to God though he perish John 5. 40. Ye will not come to me that ye might have Life But it is the Lord that gives and works the Grace 5. What are the concomitant Virtues or 5. The concomitance or companions of Repentance Companions of Repentance And they are many indeed all the Divine Virtues of the New Covenant as Faith and Love and Holiness c. it contains the Birth which is from above without which none can see the Kingdom of God John 3. 3. It contains in it the whole Work of Regeneration and Sanctification But that which I shall more particularly mention is 1. That true Repentance is always accompanied 1. It abhors the Evil and loves the Good with a Soul-â—ating of sin and Love of Virtue and Holiness It abhors that which is Evil and cleaves to that which is Good It doth not only leave Evil but abhor it as it is Evil and Sin as it is against God his Holy Name and Nature and not only abhor sin all sin But those in whom it is do abhor and loath themselves because of sin and the sinful Nature Ezâ—k 36. 31. Then shall ye remember your own â—vâ—l ways and your Doings that were not Good and shall loath your selves in your own sight for your Iniquities and for your abhominations Jer. 31. 19. After that I was turned I Repented I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth These are New Covenant Discoveries of this great Work of Repentance Rom. 7. 24. O wretched Man that I am who shall deliver me from this body of Death Therefore in vain do those talk of Repentance and Interest in Gospel-Grace and Life who love themselves and sin still And are not purged from their old Filthiness 2. True Repentance is always accompanied 2. Godly Sorrow with godlâ— Sorrow for sin as it is against God his Holy Will his Holy Name and Nature Contrition and Brokenness of Heart for sin as it is against God always accompanies true Repentance Psal 51. 4. Against thee thee only have I sinned c. So Peter Mat. 26 75. When he had sinned and repented He went out and wept bitterly 2 Cor. 2. 7. Ye ought rather to forgive him and comfort him lest perhaps such a one be swallowed up with too much Sorrow By
all which it appears and likewise from Experience that true Repentance is always accompanied with godly Sorrow and that not only in the Souls first Return from sin to God but the Saints in all their Relapses and Returns it 's accompanied with godly Sorrow 3. Concomitant and Companion of true 3. Holy Resolution Repentance is Holy Resolution in the strength of Grace 1. To Sin no more to be Drunk to be 1. To sin no more Prophane and Graceless no more Hos 14 8. Ephraim shall say what have I to do any more with Idols Isa 30. 22. Thou shalt cast them away as a Menstruous Cloth thou shalt say unto it get you hence O! sin in the eyes of true Repenting Souls is a Monstrous thing and they resolve against it they say to it get you hence get you hence Pride and get you hence Covetuousness c. Job 40. 5. Once have I Spoken but I will not Answer yea twice but I will procced no further 2. Holy Resolution for time to come in 2. To cleave to and serve the Lord. the strength of the Grace that is in Christ Jesus to keep close with God and to be a Faithful Follower of him in 〈◊〉 his Ways and to be obedient to him in all â—â—s Will according to the Exhortation to New Converts Acts 11. 23. They exhorted them all that with purpose of Heart they would cleave to the Lord. This was the Holy Resolution of Joshua Ch. 24. 15. But as for me and my House we will serve the Lord. And the Prophet Psal 119. 115. Depart from me ye Evil Doers for I will keep the Commandments of my God This Holy Resolution brought into Practice God owns abundantly Isa 26. 7 8. 1 Cor. 15. 58. 4. Companion of Repentance is Watchfulness 4. Companion of Repentance is Watchfulness and Care for Future to come against sin and to the performance of Duty without which the highest Resolutions prove Abortive and comes to nothing without this Watchfulness against sin and the occasions thereof persons are easily ensnared therewith to be Watchful of Satan and all his Wilds and Devices who Watches to catch Souls with his Baits to be Watchful of Men and all the Occasions they meet with in the World to draw them to Evil to be Watchful of themselves and their own Deceitful Hearts that they be not enticed and ensnared O the Carefulness of the gracious Soul in this matter and the Pains he taketh with his own Heart to keep it in subjection to the Lord that it miscarry not in any matter either of Omission or of Commâ—ssion by any Temptations but where the Repentance is not right but feigned there is no Care or Watchfulness or very little and slender Care or Fear of sin very little Care and Conscience to keep close with God in Duty Very little Watchfulness unto Prayer to times of Prayer and to keep the Heart to God in Prayer but the wise Mans Eyes are in his Head and his Heart is instructed in Wisdom he knoweth that to depart from Evil that is Vnderstanding Job 22. 28. And therefore according to the frequent Exhortations in the Scriptures is Watchfull and Circumspect very careful of Occasions and Temptations Avoiding all Appearance of Evil and Companions that may ensnare therewith see 1 Cor. 16. 13. Eph. 5. 7 11 12 15 16 17. 1 Thes 5 22 6. Repentance is a continued Work in all 6. Repentance is a continual work the Parts thereof or with all it's Concomitants it 's never over or ended while in this World in this Imperfect and Sinning state 1. It 's necessary in the first Work of Closing with God and the first visible Work is a turning to the Lord a change of Estate a change in Spirit in Principles in Conversation without which there is no Salvation as hath been before shewed 2 Cor. 5 17. If any man be in Christ he is an New Creature Old things are past away behold all things are become New 2. It 's the daily Work of Christians in as 2. It is the constant Work of Christians much as the sinful Nature continues by reason of which there are many Vanities and Evils that occasions Need of daily Repentings and through Temptations sometimes especially with some grosse Miscarriages which must be repented of The Truth hereof the former Examples of Saints in Scripture doth witness as Job David Peter c. with many others Repenting Mourning and Abhorring themselves as likewise the present Experience of some in this matter so that its the daily Work of Christians to be daily renewing their Repentance and to be turning more and more to the Lord and this Work must go on till we come to Perfection The Life of Saints is a Life of Watching Warring Repenting Mourning Praying Believing and Obeying till they come to Glory every New sin must be repented of and the Body of Death must be Mourned under and the Pardon of Purging of not only known but unknown sins must be prayed for Psal 19. 12. Who can understand his Errours cleans thou me from secret Faults A Loose Vain Carnal Careless Sluggish Negligent frame of Spirit and Conversation do wonderfully unbecome true Christians and do rather demonstrate such Persons in whom it is to have a Name to be Alive and yet are Dead Dead while they are Alive They are the Humble Holy Repenting Believing Obeying Souls that are in the way of Life Mat. 5. 3. to 8. Psal 50. 23. Phil 3 20 21. Therefore 1. Wonderfully is the World 1. Vse cheated with the Name of Christians and Church without Repentance who talk of Christianity Church Worship Ordinances Remission of Sins Glory and all without Repentance which is impossible a horrible Thing is committed in the World upon this account not only to pretend to Christianity without Repentance but hates abhors and persecute those that do repent and come to the Lord surely such are far from the Truth of Christianity 2. Greatly likewise are they mistaken 2. Vse who think that Repentance is no Evangelical Work but Legal or that it is but once to be performed it 's not only contrary to the Scripture and Experience of Saints but tends much to Carnalness and fleshly Liberty or it must be found in Persons who think themselves perfect and without sin and so need no Repentance An Argument of gross Ignorance not knowing themselves and from thence pride of Heart being puffed up with their own Deceivings 3. Therefore let gracious Souls be exhorted 3. Vses to be daily Repenting and Turning to the Lord there being daily Cause thereof and need to be Exercised therein as there is of Faith for Faith as to Interest cannot be kept alive but by Repentance therefore as they sin daily it behoves them to Repent daily and to be daily turning to the Lord. Object Repentance and Faith and every Object New Covenant Virtue is the Gift and Work of God and comes under the absolute Promise
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
it any other way it may be a Fancy only note this that we cannot be so Infalliable as to our particular Interest in Life as we are or ought to be in the Truth of the Doctâ—iâ—e of the Gospel as I have before minded because the one fixes only on the Truth of God the other not only on the Truth of God but likewise on the Truth of our own Faith which being accompanied with Imperfections may occasion Doubtings But of this more full in Chap. 15. of the Assurance of Faith 3. That in all the Faâ—lings of the Saints for the Lord knew that his People could not live perfectly without sin in his New Covenant of Grace his Law of Grace on this account is that his People sincerely humble themselves confess their sins forsake them and beg Mercy and he will Forgive them for the sake of his Son And this is the Law of Grace in the New Covenant for support of Believers in their Spiritual Race and Warfare after Conversion and the way for them to have the Assurance of the Pardon of their daily Miscarriages it must come in from this Law of Grace it 's true I sin daily and come short in every Duty I know that in me that is in my flesh dwelleth no good Thing But it is my Burden I am in Truth humbled and do not only Watch and War against it but do daily implore the Throne of Grace for Pardon Hence I have ground from the Law of Grace to believe mine Acceptance and Remission of my sins this is the way of the New Covenant for the daily Pardon Peace and Comfort of the Saints Mat 6 12. Psal 32. 5 Prov. 28. 13. Heb. 8. 12. 1 Joh. 1. 9. Quest The Scripture saith that we are Quest 1. justified by Faith Rom. 5 1. 2. That we are justified by Grace Rom. 3. 24. 3. That God justifieth and Christ justifieth Rom. 8. 33 34. 4 That Works justifieth and not Faith only Jam. 2. 24. How may we understand these Distinctions and reconcile the Scriptures Answ 1. Faith is said to justifie not as Answ the meritorious or satisfying Cause of Justification that is Christ crucified only But as the conditional Cause or Terms on which we are justified that is we are not nor cannot be justified without it This is the Law of the New Covenant it 's said Rom. 4. 3. That Abraham's Faith was accounted to him for Righteousness or imputed as vers 22. 23. Not that Abraham's Faith was his Righteousness to Justification but God accounted him Righteous and doth account one Righteous that doth Believe or imputeth Righteousness to such a one that was not so accounted before nor can be Righteous without it for he that believeth not must be Damned So that Faith justifieth as it is the condition of Justification in the New Covenant on our parts to be performed though in the Spirit and Life of the Covenant or Law written in the Heart 2. We are justified by Grace that iâ— it 's all of Grace and nothing of Desert in us our Faith is not any meritorious Cause in us but it 's all Grace it 's Grace in God to give his Son for us and Grace in Christ to give himself and Grace in God as to us-ward to accept the Sufferings of his Son for us and Grace in him to Pardon and Justifie Sinners on their Believing so that it 's all Grace as from God and we may and ought to câ—y Grace Grace unto it 3. It 's God that justifieth it is God the Father that justifieth 1. Because he Prepared and Dâ—signed the Sacrifice and our Justification thereby John 3 16. 1 Pet. 1. 18 19 20. Heb. 10. 5. 2. He accepted the Sacrifice for us when offered Eph 5. 1. 2. and 1 6 7. 3. It is he that Pardons us that is justifieth us for the Sake of Christ our Peace-Offering when we do believe and Christ is said to justifie us as the Meritorious Satisfactory Cause of our Justification therefore it is said Rom. 8. 34. It is Christ that dyed c. 4. We are said to be justified by Works and not by Faith only because that the Faith to which Justification and Salvation is promised must be a working Faith and when Salvation is promised to Believing we must understand it to be such a Faith as the Gospel intends that is a Faith that carrieth in it Love and sincere Obedience to the Will of Christ it is a Faith which worketh by Love Gal. 5. 6. the contrary is a dead Faith as a Body without a Soul that will never justifie Jam. 2. 26. Thus Works justifie 1. The Truth of our Faith for Faith without Works is dead 2. Works justifieth in some sence as Faith doth that is not as the Meritorious Cause but as the Condition because the Faith to which Justification is promised includes Works in it and so is as truly the Condition of our Justification as Faith for the Gospel excludes that Faith as no Condition at all that is without Works so that Faith without Works is none of the justifying saving-Faith of the Gospel So that thus considered here is a sweet Harmony and Concurrence in those Scriptures and helps to a more full Understanding of the glorious Method of God in this way of Justification and Salvation of Sinners by Jesus Christ Object The Apostle saith Rom. 4. 4 5. Object Now to him that worketh the Reward is not reckoned of Grace but of Debt but to him that Worketh not but Believeth on him that justifieth the Vngodly his Faith is counted for Righteousness Answ We are to understand in this Answ Scripture by not Working is intended Meritorious Working that may deserve Life vers 4. it 's such a Working as that the Reward is not counted of Grace but of Debt not that we may not Work at all that is prophane to imagin But not to Work Meritoriously so as to expect Justification and Life as a due Debt for our Working here Works are nothing He that Worketh not in this sence but Believeth But Faith and Works as the terms on which God will justifie and save of his own Love and Grace in Christ Jesus is absolutely necessary to Salvation And further Works are necessary for thereby we shew forth the Life of Christ in our Mortal Bodies and glorifie God in our Bodies and Spirits who hath done and doth all freely for us and in us Quest Do not this seem to make Faith Quest and Works co-partners with Christ in the Work of Justification and Salvation contrary to Col. 3. 31. Christ is all and in all And Rom. 9. 32. They sought Righteousness as it were by the Works of the Law Answ It makes it no otherwise Co-partners Answ with Christ in the Work of Justification then God hath made it What God hath joyned together let no Man put asunder God hath joyned Faith and Work as the Condition and the Sufferings of his Son our Lord Jesus as the Meritorious satisfying Cause
and his own Eternal Grace in Christ Jesus as the Foundation and applying Cause so all these doth concur in Unity see Eph. 2 7. 8. Yet not of Works as any deserving Cause lest any should boast vers 9. Tit. 3. 4 5 6 7. Yet Works are absolutely necessary to Salvation as the Concomitant of true Faith and Condition of our Salvation and Way that we must walk into Glory For without Holiness no Man shall see the Lord Heb. 12. 14. see Mat. 7. 24 25 26 27. Rom. 2. 7 8 9 10. Rev. 22. 14. There are four things which stand in Unity and it greatly concerns Christians to be instructed therein 1. That all our Spiritual and Eternal Note four Things Good is Founded in and is the Effect of the Eternal Love of God there is all the Grace and Glory of the New Covenant bottomed 1 Tim. 1. 9. Jer. 31. 3. 2. That Jesus Christ is the Way and Meritorious Cause of the accomplishing of this Salvation God never intended to save any One by his Grace alone without Relation unto Jesus Christ crucified Acts 4. 12. Though probably many saved-Ones have dyed without Faith in Christ Crucified before he came in the Flesh and had Suffered yet in the great Day all the saved Ones shall know that their Salvation was effected by him 3. That Faith is the terms on which we must have this Salvation and so is on that account absolutely necessary for he that Believeth not must be Damned 4. That Works as included in Faith and may not be separated from it are absolutely necessary likewise without which the Faith is naught dead feigned that will stand the Owners thereof in no steed in the day of Need. Quest Whether the Scripture do not hold Quest forth the Justification of the Elect before Believing Some are of the mind that the Elect were justified from Eternity others that they were justified when Christ dyed that when God was Actually satisfied the Elect must be Actually justified Answ Actual Justification cannot be Answ before and without Faith because it is contrary to the Doctrine and Law of the New Covenant which is the ground of our Faith and Hope in the matter for that saith expresly that He that Believeth not shall be Damned and Act. 13. 39. By him all that Believe are justified from all things from which they could not be justified by the Law of Moses It is a Doctrine the New Covenant is unacquainted with and therefore contrary to the wholesome Words of our Lord Jesus Christ and the Doctrine that is according to Godliness It 's true we Read Rom. 8. 29 30. of a Calling and Justification to be from Eternity but we must understand that as in God's purpose to be done not as Actually done for a purpose in God to justifie is not Justification and the Scripture will clear it self in this matter Whom he foreknew them he Predestinated to be Conformed to the Image of his Son Note Predestination was to something in time namely to Conformity to Christ which is not before Believing Whom he Predestinated them he Called and Calling is in time And whom he Called them he Justified and whom he Justified them he Glorified or as the Margin Reads it them he is wont to Call wont to Justifie wont to Glorifie and take it in this Sence and It 's clear But however they were no more Justified than Called than Glorified from Eternity which must all relate to Purpose and to be Effected in time they are called Sheep John 10. 16. Children Gal. 4. 3. Yet still in Purpose Rom. 4. 17. will clear us in this matter and many other things of like concern that God calleth things that are not as though they were They are not in Actual being yet are in his Purpose to be in time we may as well say God made the World before he did it and that the World was Drowned before it was and that Christ was come in the Flesh and had Suffered and was Raised and Ascended and come again to Judgment c. before it was or is because it was God's Purpose that all these and Multitudes more of things should be done which is indeed contrary to all Reason and would overturn all Truth to say it is done and as for Actual Justification when Christ Dyed and Rose again it 's true there was Actual Satisfaction to Divine Justice both given and taken in order to Justification but Satisfaction is one thing and Justification is another It 's true if Christ had done for us what he did as our Surety being bound with us to pay our Debt if we could not and in so doing had fully answered the Law to which we were liable then Actual Justification must have followed Actual Satisfaction without all terms of Believing and Obeying for if the Surety pay the Debt and Cancel the Bond in strictest Law the Principle is quit without any terms and likewise no need of pardoning Grace if the Satisfaction was such that Christ as our Surety paid our Debt in strictest Law-sence but it 's evident that what Christ did for and in behalf of Sinners was by voluntary Contracts between the Father and the Son John 6. 38 39. 2 Tim. 1. 9. and voluntarily undertaken by the Lord and the Satisfaction that Christ gave and Justice took was not the Payment of our Debt in kind as our Surety obliged to it if we could not do it neither was he the Person that the Law might expect Satisfaction from for the Law saith The Soul that sinneth that shall Die and We all have sinned and come short of the Glory of God So that the Satisfaction that Christ gave was voluntarily given and graciously Received and Accepted as Acts of Grace to us both in the Son in Suffering and the Father in Accepting and therefore it must come to us as it is indeed Acts of Grace and on the terms agreed on between the Father and the Son which are published in the Gospel and it was no ways intended to acquit the Sinners presently without any more adoe no it holds true That he that Believeth and is Baptized shall be Saved but he that Believeth not shall be Damned Therefore it concerns you to take heed how you understand Actual Justification to be when there was Actual Satisfaction lest you put an end to the Terms and Conditions of Justification by the Law-Covenant of Grace and to the Pardoning Grace of God the Father and so miss of Justification and Life on the Terms propounded This will make way for two Questions further 1. Quest What is the Reason that God Quest should lay so much â—tress on Faith as that there should be no Justification nor Salvation without it 1. Answ Because thereby we justifie Answ God as I shewed before in the Excellency of Faith and so Honour him in his Truth and All-sufficiency Unbelief is the Dishonourable sin therefore the Damning sin He that believeth not hath made him a Lyer 1 John 5.
Yet 3. We ought to believe that God will pardon our sins on the Terms mentioned after they are committed Quest Is not this Legal Doctrine Quest It is the Judgment of some that a Believer ought to believe the Pardon of all sins past present and to come and that to pray for the Pardon of sin is Legal Answ It 's true it is Legal i. e. according Answ to the Law of the New-Covenant and is Gospel all Mercy and Pardon after the Fall is Gospel and a Fruit of the New-Covenant and the Truth is that they that Darken this lose the Life of the Grace of the Gospel and savours much of Ignorance and Pride It 's infinite Mercy that God hath opened a Door of Hope and Way of Mercy and Pardon of the sins of his People after Conversion as before and if they walk humbly with God in this way of his Ordaining they shall not miss of obtaining Mercy Heb. 4. 16. We ought to believe that God will continue the Grace of Faith and give us Repentance for sin and will Pardon our sins in this way of Repentance and this is according to the Law of the New-Covenant The Great day of Mercy and Pardon will be at the Great day of Judgment when we must all appear before the Judgment-seat of Christ Act. 3. 19. 2 Tim. 1. 18. Jude vers 21. Looking for the Mercy of our Lord Jesus unto Eternal Life And this I understand to be the glorious Ministration of the New-Covenant Heb. 8. 12. For I will be Merciful to their Unrighteousness and their Sins and Iniquities will I Remember no more Though Believers are interested in this Covenant and God pardoneth their Iniquities here in the Order and Way prescribed that they shall not prove their Eternal Ruin if we are not yet under the perfect and glorious Ministration thereof for the New-Covenant in the Perfection of it's Ministration is the Covenant of the perfect Restauration and Glory God do now remember the sins of his People so as to correct them by various Ways according to his own Will Psal 89. 30 31 32. 1 Cor. 11. 30 31 32. But then he will so Pardon the Iniquities of all his People as not to Remember them so as to Correct or Punish them Isa 33. 24. Mich. 7. 18 19 20. Quest Whether the Faith unto Quest which Justification is imputed be an Act of the Old or of the New-Man Answ True and Saving Faith is an Answ Act of the Soul renewed by Grace of the Law of God written in the Heart the New-Covenant admits of no Old thing it 's New Wine is not put into Old Bottles 2 Cor. 5. 17. Old things are past away behold all things are become New It 's the Act of the New Man from a principle of Life wrought in the Soul by the Gospel flowing from the Second Man the Lord from Heaven who is a quickning Spirit Note 1. That there is or may be a Faith without Life John 2. 23 24 25. and 8. 30 31. Mat. 13. 20 21. Luke 8. 13. 1 John 2. 19. 2. That that Faith to which Life is promised is an effect if Life Joh. 11. 26. Whosoever Liveth and Believeth in me shall never Die that is the Faith of Life that is an Effect of Life 2 Cor. 4. 13. Having therefore the same Spirit of Faith c. There is a Spirit of Faith that is the Spirit of the Gospel that begets Life and Faith in Men by the Word of Faith called by our Lord The Birth from above and a Begetting again by the Word of Truth Jam. 1. 18. and a being Born of God 1 John 3. 9. and 5. 18. The New-Covenant or Law in the Heart Heb. 8. 10. Quest If the Case be thus How shall Quest I know that my Faith is Right I shall be left still in Doubt and at a Loss in this Matter Answ I must say to this as Christ Answ said in another case By their Fruits you shall know them Mat. 7. 16 20. If thy Faith be the Effect of the Spirits Working and Work of the New Man then see 2 Cor. 15. 17. If any Man be in Christ he is a New Creature Old things are past away behold all things are become New New Light and new Life new Affections new Objects of Love new Delights sutable to the new Birth and new Man Which is created after God in Righteousness and true Holiness Eph. 4. 24. Gal. 5. 22 23. Where the Fruits of the Spirit are described as effected in the true Believer The Fruit of the Spirit is Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance c. Where these Fruits of the Spirit are in Truth there the Faith is Right and Saving But more particularly 1. Where Truth of Faith is there is Humility this is a special distinguishing Character of New Covenant Faith when the Soul is truly Humbled it 's the Property of the Effectual Working of the New Covenant-Spirit in the Gospel to lay the Creature low Rom. 3. 27. Where is Boasting then It is excluded by what Law Of Works Nay but by the Law of Faith So that Faith takes off all Boasting where it is in Truth and the Reason is because the true Believer seeth and knoweth that he is a poor Nothing wretched Creature in himself and that he must have all both Pardon Peace and Life from the Mercy of God in Christ Jesus and that all he doth or can do is no Meritorious Cause of Grace or Life of Pardon or Peace but that when he hath done all that he can he is an Unprofitable Servant And that his best Services are Defiled with sin and sinful Imperfections of Nature and this makes the Soul humble and low in it self to abhor it self and this declares it evidently to be under the Blessing pronounced by our Saviour Mat. 5. 3. Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Revel 2. 9. and 3. 8. This is the Man to whom God will look Isa 66. 2. and with whom He will dwell Chap. 57. 15. and that shall dwell with him for ever Zeph. 3. 12. to 18. For this groweth not upon the Old stock of Nature that is Proud and Self-conceited and if any New-Covenant Gifts come into such a Soul it is but as the Putting of New Wine into Old Bottles that will make them swell and burst first or last 2. Where Truth of Faith is there is Truth of Love and therefore it behoves every one to prove the sincerity of their Love that great New-Covenant Virtue and Heaven-born Grace to love God and Christ above all Mat. 22. 37. Eph. 6. 24. Mat. 10. 37. To love his Word and Will and to Delight in it and prize it above all Worldly Treasure Psal 119. 97 103 127. To love his People for his Sake because they are his and bear his Image and Likeness 1 John 3. 14. and 4 12. 3. Where Truth of Faith and Love is there will be
Willing and Universal Obedience to the Will of Christ he that loveth the Lord sincerely will Obey him Universally it 's in Vain to talk of Faith and Love without Obedience see Psal 119. 6. John 14. 15. 1 John 2. 3 4 5. 1 Pet. 1. 14 15. Whoever accepteth of Jesus Christ to be his Saviour must and doe Willingly consent that he shall be his Lord to Rule him Quest VVhat is the Reason that Quest God should bring Forth Accept and Apply unto Men such a Righteousness unto Life in the New-Covenant which is not their own but of Grace imputed and Accounted theirs on Believing c. Answ His own good Will and Answ Pleasure his everlasting Love and Grace 1. No Desert in us there was nothing in us unless our Misery that called to the Depth of Mercy Psal 42. 7 8. Deep called to Deep The Depth of our Misery that called to the Depth of Mercy and the Love of Pitty and Compassion in God brought forth this Free Ministration of Grace and Life by Jesus and this is rendred as the Cause Joh. 3. 16. God so Loved the VVorld that he gave his only Begotten Son that whosoever Believeth in him should not Perish but have Everlasting Life VVhat he hath Done for us on this Account is Love and likewise what he Worketh in us Eph. 2. 4 5. And 2. His Eternal Councel and Purpose as well as his Eternal Love Eph. 1. 11. The Apostle speaketh of this Wonderful Mistery of Grace and Life through Faith in Christ saith He worketh all things after the Councel of his own VVill. And Isa 25. 1. The Prophet speaking of the Restauration-Work saith Thy Councels of Old are Faithfulness and Truth all the Salvation-work of the New-Covenant is the Effects of God's Ancient Purpose and Councel 3. Because else there could have been no Salvation for Man our own Righteousness could not have done it at best that could have been but as filthy Rags Isa 64. 6. Though we had endeavoured to Answer the Righteousness of the Law Acts 13. 39. Phil. 3. 9. It must have left us short of Justification and Salvation Joh. 8. 24. If you believe not that I am He you shall Die in your sins 4. That so our Justification and Salvation might be sure Rom. 4. 16. Therefore it is of Faith that it might be by Grace to the end the Promise might be sure to all the Seed c. It is a Righteousness that will not Fail though we in many things through Weakness fail Rom. 7. 18 19. Jam. 3. 2. Yet the Apostle Triumphs in this Righteousness because it 's sure Rom. 7. 25. and 8. 1. It 's called the Sure Mercies of David Isa 55. 3. and an Everlasting Righteousness Psal 119. 42. Thy Righteousness is an Everlasting Righteousness and thy Law is the Truth Christ our publike Person having undertaken the whole Work both for us and in us it 's very sure to those who commit themselves to him to be Saved and Ruled by him John 6. 38 39. Phil. 4 13. Eph. 3. 16 Isa 26. 5. CHAP. XV. Of Gospel-Assurance and whether Assurance of interest in Christ in Grace and Glory may be attained in this life I Shall now come to speak something about Of assurance of Faith Gospel-assurance or the assurance of Faith whether the assurance of interest in Justification and Salvation may be attained in this life on this side the possession of the purchased inheritance and as for the assurance of Faith we must consider it in two particulars 1. Assurance of Faith in the truth of the Assurance of Faith in the Doctrin Doctrine to be believed and the truth and faithfulness of God therein this being the Faith to which Justification is promised as hath been before proved and in this assurance of Faith is requisite unto Justification and life for if we falter in the truth of the Doctrine we must needs fail in the whole by believing the truth of the Doctrine of God we justifie him and set to our seal that God is true and he will justifie those who justifie him if we believe not yet be abideth faithful to those who believe he will not he cannot deny himself 2 Tim. 2. 13. this being the Faith of Justification and life of this we ought to be fully assured and infallibly and undoubtedly satisfied of the truth of God in his Word and of all things related therein relating to Salvation by Jesus Christ Crucified raised and ascended Joh. 6. 69. We believe and are sure that thou art the Christ the Son of the Living God Chap. 8. 24. If ye believe not that I am he ye shall die in your sins so that Assurance in this is positively necessary i. e. the full assurance of Faith this Peter Preached as necessary to Salvation Act. 2. 36 therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified bâ—th Lord and Christ 1 Thes 1. 5. Our Gospel came not to you in word only but also in Power and in the Holy Spirit and in much assurance c. to that end was those mighty gifts given to and by the Apostles in the Primitive time for confirmation of the truth of the Doctrine of the Gospel Act. 5. 3. 1 Pet. 12. which confirmation stands firm to us and to all believers to the Worlds end though it 's true it is by the work of the same spirit in the same Doctrine that doth establish our hearts therein 2 Cor. 4. 13. Yet in this it 's possible for gracious souls sometimes to be under temptation and to want that assurance of Faith as is requisite in so weighty a matter as this is there is no temptation but a Christian may be assaulted with consent is the dangerous sin and in this matter to depart from the Faith and to reject Christ crucified and Salvation by him is the unpardonable sin Heb. 10. 26. 29. and 6. 4 5 6. Many gracious souls trouble themselves The unpardonable sin in two things about this sin fearing themselves to be guilty thereof through their ignorance of the sin what it is all sin it's true is against the Holy Spirit but the unpardonable sin or sin unto death consists especially in two things 1. A wilâ—ul departing from the Faith and refusing and rejecting Salvation by Jesus Christ crucified by persons after they have professed Faith in him and obedience to him according to those Scriptures before mentioned 2. A wilful and malicious opposing of the Spirits workings or any known truth of the Lord Jesus after conviction that it is the Holy Spirit and the truth of the Lord Jesus yet contrary to light and convictions of conscience for base by and fleshly ends to oppose contradict and blaspheme is the sin against the Holy Spirit and this is it mentioned Mat. 12. 31 32. with v. 24. but for Christians to meet with doubtings about the matters of Faith though they ought to watch and
war against it they have no ground to draw sad conclusions against themselves though it's cause of humiliation For support in such cases consider 1. The Prophet Psal 89. 34. 19 to 37. the Lord having made great and precious promises to David and in him to Christ on the new covenant account in which was much of the Gospel Grace yet immediately his Faith fails in the whole as if God had made void his covenant and broken all his promises in that matter ver 38. 45. which hath been fulfilled on the natural seed and worldly Kingdom to visible appearance but as it related to Jesus Christ it stands firm and he is exalted upon the Throne and the Promise is sure to all thee seed 2. John the Baptist who had many high confirmations from Heaven concerning the Lord Jesus that he was the Christ he saw the sign upon him which God gave him by which he should know him Joh. 1. 33. insomuch that he could say ver 34. 56. I saw and bear record that this is the Son of God and behold the Lamb of God c. and heard the voice from Heaven saying This is my beloved Son c. yet after all these testimonies and assurances of his Faith in this matter he being in Prison comes to doubt whether he was the Christ or not Matt. 11. 3. Art thou him that should come or do we loâ—k for another which discovers that there was in John a doubt whether he was the Christ or no and this appeareth not only by the message or question but if we consider 2. the time when he sent when he was in Prison it was a Prison temptation 2. By the answer of Christ to John to strengthen him under this temptation Go and shew John those things that you do hear and see c. 2. By his answer to the multitude What went ye out to see a râ—ed shaken with the wind c. which clearly imports that John was shaken in his Faith and yet for all that he was a Prophet and more than a Prophet v. 9. Which clearly imports that gracious souls may come under temptations and doubts in matters of Faith of highest concernment and yet be gracious still yea further gracious persons may through a sudden fit of fear and surprisal by temptation not only doubt in the main matters of Faith but even deny the Faith they have been established in The case of Peter is full in this matter who denied and forswore his Lord but the difference lieth here the gracious person may fall by a sudden surprisal of sinful fear and weep bitterly for it when it is done and loves the Lord the more but the other deliberately resolved and wilfully departs from the Lord and will no more of him but with the dog returns to his vomit and with the sow that was washed to her wallowing again in the mire yet it deeply concerns souls to be heedful of such temptations 2. The second sort of Assurance is the 2. Of Assurance of Interest assurance of interest in the Doctrine believed and in speaking to this I shall shew 1. That there is a Gospel Assurance of interest in Grace and Glory to be obtained in this World 2. What this Assurance is and how and how far it may be attained 3. What it is that ordinarily hinders persons from obtaining thereof 1. That a well grounded Gospel Assurance 1. That it may be attained of Faith may be attained here in this life it is that which many Saints have attained and a possibility is stated for all to attain it 1. That many have attained it Job though under afflictions yet could say I know that my Redeemer liveth c. whom I shall see for my self c. Job 19. 25. 27. and the Prophet could say after a cloud of darkness and temptation Psal 73. 24. 26. Thou shalt guide me by thy counsel and afterward receive me to Glory and Paul Gal. 2. 20. I live by the faith of the Son of God who loved me and gave himself for me and 2 Tit. 4. 7 8. I have fought a good Fight I have finished my course I have kept the Faith from henceforth is laid up for me a Crown of Righteousness which the Lord the righteous Judge will give me at that day c. But 2. Lest it be objected by any that these were extraordinary persons and therefore may doubt whether it be attainable by believers as such a possibility is stated for all to attain it and this will appear in the promise it 's promised not Prophets or Apostles or Ministers as such to all Believers he that believeth and is baptized shall be saved and John 6. 40. and this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life see Act. 16. 31. Rom. 10. 9. If God hath made the promise of life to believers as such without distinction he hath stated a possibility to believers to obtain a Gospel assurance of their Salvation 2. It appears in that it was the Apostles work and should be the work and endeavour of every faithful Minister to help Believers in this matter that so they might attain a well grounâ—eâ— comfortable assurance of their intereâ—t in the grace of life so Paul Rom. 3. 22. The righteousness of God which is by Faith of Christ unto all and upon all that believe and Chap. 8. 1. There is therefore now no condemnation to them that are in Christ Jesus whâ— walk not after the flesh but after the spirit 1 Joh. 5. 13. These things have I written to them that believe c. that ye may know that ye have eternal life c. The Lord's design is not only to give his people eternal life but he would have them to know it for their comfort and for that end he hath stated clear grounds in his Word by which they may come to know it as I shall endeavour in the second place to shew what it is and â—ow it may be attained 2. What this Assurance is and how far it may be attained 1. What it is it is called in Scripture sometimes the assurance of Faith Heb. 10. 22. Let us draw near in full assurance of Faith Heb. 6. 11. The full assurance of hope the full assurance of understanding Col. 2. 2. Confidence boldness Eph. 3. 12. Heb. 10. 35. The confidence of hope Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm to the end The assurance of Faith Hope Confidence is sometimes higher and sometimes lower sometimes more sometimes less according to the souls exercise in the word of Life and work of Faith and the working of the Spirit in the word of Faith for there is no such assurance to be attained here as when we come to the possession of the Kingdom and Glory promised when all occasion of doubting shall be done away for the assurance here
is but the assurance of Faith Hope and Confidence which affords Peace Joy and Consolation the Scripture and so must reason too make a vast disproportion between the life of Faith and the life of present and full Injoyment 2 Cor. 5. 7. We live by Faith and not by sight that is not by present injoyment Heb. 10. 38. Now the just shall live by Faith that is now in this side the Glory promised in which it may be supposed is danger of drawing back If any man draw back my soul shall have no pleasure in him 2. How it must be obtained the assurance 2. How it must be obtained of Faith and hope must be attained by a reflect act of the soul or a resultancy or conclusion from the condition on which life is promised to instance Mat. 5. 3. c. are many precious promises made to persons that are indowed with those Divine Virtues therein exprest as Blessed are the poor in spirit c. Who so finds those Virtues in him may and ought to claim his interest in the promises so Mat. 16. 16. He that believeth and is baptized shall be saved that is he that believeth and obeyeth the Lord of which Baptism is the first and ingageth to the whole duty of the Gospel shall be saved I do believe and obey the Gospel therefore I shall be saved so 1 Jâ—h 5. 1. Whosoever doth believe that Jesus is the Christ is born of God this Faith if right is accompanied with those other Virtues mentioned as love to God love to his people obedience to his will and his Commandments are not grievous it getteth victory over the World c. as ver 2. By this we know we love the children of God when we love God and keep his Commandments ver 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous that is they are not grievous to Believers ver 4. Whatsoever is born of God overcometh the World and this is the victory that overcometh the World even your Faith What the World is that Faith overcometh the Apostle had before explained Chap. 2. 15 16 17. Faith getteth the victory by fixing the soul on better objects than the World is Heb. 5. 9. He is become the Author of eternal Salvation to all them that obey him Now the resultancy from the whole is I do believe that Jesus is the Christ and my Faith is accompanied with love to God above all and do love his people for his sake and do sincerely desire to know and do his will and keep his Commandments they are not grievous to me but my failing therein is my grief and by this Faith I have overcome the World and am dead to it and it is my real desire and endeavour to abandon all things that are contrary to the will of the Lord to abhor that which is evil and to cleave to that which is good therefore I am born of God therefore I have an interest in the new covenant this is the way appointed of God in which they may make their Calling and Election sure if they give diligence to it 2 Pet. 1. 10. and these are the things that John write in his Epistle to them that did believe that they might know that they had eternal life 1 Joh. 5. 13. and according to our abounding in those Divine Virtues or not abounding so will our assurance be 2 Pet. 1. 10 11. Quest. Is not Assurance the immediate Quest gift of the Spirit does not the Scripture speak of being sealed with the Holy Spirit of Promise Eph. 1. 13. 2 Cor. 1 22 Answ 1. It 's without all question to me Answ that the ground of all sealings is from the Holy Spirit and that he doth refresh the hearts of Believers and seal up love to them in the waies of his own appointment yet for persons to take that for a sealing evidence which relates neither to word nor work of the Spirit but some apprehended over-powrings or â—rong perswasions without all grounds â—rong confidence and consolation but knows not â—rom whence it comes can give no reason thereof but supposeth that it 〈◊〉 〈◊〉 be from the Spirit this may 〈◊〉 〈…〉 on of our own spirits or the 〈◊〉 who can transform himself into an Angel of lâ—ght and I fear many souls have miscarried on this account 2. The assurance and comfort of Saints must come in by believing if right Rom. 15. 13. The God of Hope fill you with joy and peace in believing as 1 Pet. 1. 8. What ever comes in any other way may prove a â—ancy and Faith in this matter must have a relation to the word of Grace or the work of the Spirit suitable to some word or both in which is found the sealings of the Spirit it must be in and by the word and work The Spirit was promised and given for a twofold Seal 1. To seal the truth of the Doctrine to be believed by its gifts and mighty works in and by the Ministers thereof and 2. To seal the truth of our Faith relative to interest in that Doctrine and that is by the word and work of the same Spirit 1. By the word Joh. 16. 13 14. Where â—he Spirit seals by the Word the manner of the Spirits work is 〈◊〉 ed that is he shall guide you into truth â—e 〈◊〉 not speak of himself he shall shew you things to come he shall glorifie me he shall take of mine and shew it unto you so that the way of the Spirits working and leading into truth is in opening the Word and shewing the goodness of the Word the Doctrine of the Gospel which leads us to Christ for he shall glorifie him and take of his and shew it to the soul and there is nothing of Christ to be shewed to us more than is revealed in and by the Word so that the Spirits sealing is in and through the Word and this Believers have experience of more or less of the Spirits sealing through the Word read heard and applyed to their joy and comfort for the Spirit comforts by opening Christ and the blessed truths of the Gospel relating to him by his Word and his Ordinances appointed for that end Quest In what manner doth the Spirit Quest work by the Word in sealing up assurance to the souls is it by an immediate bringing in of Scripture over-powringly unthought on or unexpected Answ Sometimes the Spirit of Christ Answ may so work and I question not but that in some cases and at sometimes he hath so wrought though it 's not so usual nor alwaies may it prove so fafe to be depended on for when we respect more the manner of its being brought in than the matter and the shew of the sealing testimony as apprehended lieth rather in the manner than the matter Sathan may transform himself therein and deceive the soul I have known some looking so much after the manner of receiving evidence in
himself and the badness of his own nature I find such a deadness in my nature such an indisposedness to that which is good c. that I fear all is naught and that it is not for such a one as I to think that I have any thing of good in me This I know is the case and complaint of many gracious souls whereas this is one of the most undoubted evidences of being possest with the Spirit of Christ and so in a state of Grace Rom. 8. 9 10. The Apostle having asserted this truth That if any man have not the Spirit of Christ he is none of his but how shall I know that I have the Spirit of Christ The Apostle answers this question If Christ be in you the body is dead because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see that there is nothing but death in your own nature because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see there is nothing but death in your bodies by reason of sin but the righteousness of Christ the Grace the Mercy the pardon of sin for the sake of Christ is the life of your Spirits this is a certain evidence of the Spirits work when it causeth souls to be sensible of their own death and the life that is in Christ Jesus and that not only in their first conversion and turning to the Lord but it keeps up and carrieth on that work in the hearts of Believers all the daies they live in this world Col. 3. 3. For ye are dead and your life is hid with Christ in God not only dead to sin but you do or should know that there is nothing but death in your nature as of your selves and your life is in Christ hid there so that sometimes Christians themselves that are interessed in it can scarce see it or believe it altogether hid from wicked men they are strangers to it and as for the glory thereof hid from all Saints till Christ who is our life do appear then shall they appear with him in Glory v. 4. that this is so sure a character of the Spirits working doth further appear Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing O but when Christians are taught this lesson they think they are undone and so indeed they are in themselves but it 's an high discovery of the Spirits working the flesh never did never will discover its own badness but the flesh will be alwaies priding it self and puffing it self up though altogether without cause but Blessed are the poor in spirit for theirs is the Kingdom of Heaven Matt. 5. 3. That is those who are sensible of their own poverty and want of all good in themselves that what of virtue is in them is of the Lord and from him and that their righteousness and life is of free Grace in our Lord Jesus Christ so that this it 's evident hath been a needless hindrance in the way of the Christians comfort and is rather a strong ground to confirm them in the truth of their partaking of Gospel Grace 4. Hindrance is mistake about the end of seeking 4. Hindrance is that mistaken notion amongst many Christians that is that we must seek God and his Glory only in all our seekings services and sufferings and not any thing for our selves O saith the gracious soul I cannot I dare not lie I find that I cannot but have respect to my self and mine own salvation if that were left out I should sink and fail in the work and that makes me fear that it is not right what-ever I do Doubtless this is a mistaken notion and contrary to the very drift and scope of the Gospel for the great design of God in the work of Redemption next his own Glory was the salvation of poor sinners and to suppose that God would have his people to leave out their own good and salvation in the Gospel work which he himself hath so much designed in the whole work of Gospel Redemption is contrary to all both divine and humane reason 1. The incouragement to believing obeying and suffering is this Justification Act. 13. 39. Salvation Mar. 16. 16. Act 16. 31. Rom. 2. 10. Augmentation of Glory 2 Cor. 4. 17 18. And certainly God would never have stated these as incouragements if he would not have his people to have respect thereto 2. This is that which hath been the encouragement of the Saints throughout all generations and that which they had in their eyes to which they had respect and which they sought after Matt. 19. 27. Peter's question with Christ's gracious answer We have left all and followed thâ—e and what shall we have Heb. 11. 13 14 15 16. describes the Patriarks to be seeking a Countrey and so to have respect to the recompence of reward and God's owning them therein wherefore even for seeking an heavenly Country according to the will of God he was not ashamed to be called their God for he hath prepared for them a City ver 24 25 26. Moses left Egypt and Pharaoh's house and refused to be called the Son of Pharaoh ' s Daughter and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward 1 Cor. 9. 24. to 27. Rom. 2. 7. Heb. 10. 34. 36. Rev. 22. 14. with multitudes of like Scriptures that might be mentioned in this matter In all which it appears that it is the will of God and hath been the design of the Saints in all ages to be seeking after their own spiritual and eternal welfare and indeed it 's one of the first exhortations of Christ to his First seek the Kingdom of Heaven and the Righteousness thereof c. and the reward is that which all true Believers must and do believe Heb. 11. 6. To clear this matter further I shall mind 4 Things to clear this matter four things 1. That we are to seek God and his Glory first and chiefly because he is the chiefest good and in seeking him and finding him we find all yet not to leave out our selves and our own good in seeking him it is for his worth that we seek him that we may be able in truth to say as the Prophet Lam. 3. 24. The Lord is my Portion saith my soul therefore will I hope in him for when once the soul hath an interest in Christ and in God he hath an interest in all 1 Joh 5. 12. He that hath the Son hath life 1 Cor. 3. 22 23. 2. He that truly seeketh the honour of God and Christ seeketh his own honour in
the right way he that taketh care of the honour of God and Christ in the right way that is in believing loving and obeying the truth God will take care for his honour 1 Sam. 2. 30. the Lord saith He that honoureth me I will honour 3. If we seek our selves in the way that God hath appointed we cannot miscarry that is in the lose of our selves and cleaving to the Lord alone expecting all from Grace in the way of Faith and Obedience not for any meritorious good that is in us that when we have done all we can see and say that we are unprofitable Servants and cry Grace Grace to the whole work both for us and in us then we rightly seek God and Glory 4. It 's true in one sense that we may not seek our selves by any means that is our own esteem and glory here among men or to be lifted up in our own minds that is fleshly and of the first man that must be mortified as a dangerous and soul-ruining and God-dishonouring evil that Christians are too much by nature inclined to through the remainders of the old corrupt nature and must be watched and warded against self-wisdom self-will self-esteem self-boasting and self-glorying is to be abandoned but in seeking after and obeying of God and Christ To seek glory honour and eternal life is so consistent with the truth of the Gospel that it 's impossible to sever them whatever souls foolishly and vainly imagine to the contrary What God hath joyned together let no man put asunder 5. Hindrance of souls assurance is when 5. Hindrance when souls trouble themselves about Gods Decrees they trouble themselves about the Decrees and Counsel of God whether Elected or not Elected if they are not Elected then it 's in vain for them to believe c. This is not a work for Christians to trouble their minds about neither are they like to have the assurance of Gospel consolation while they make this their first work I shall for help in this matter prescribe these seven things 1. That Christ died for all and that the 7 Things considered in this matter love of God in the Gospel is truly propounded to all and that all are brought under it either in a way of life or death life if they repent believe and obey it death if they reâ—ect it 1 Tit. 2. 6. Heb. 2 9. 1 Joh. 4. 14. Joh. 3. 16 17. Mar. 16. 15 16. 2. That all are invited and required to believe and obey the Gospel with gracious promises of acceptance by him that is truth it self and cannot lie nor will he deceive those that come to him Isa 55. 7. Matt. 11. 28. Acts 17. 30. 1 Tit. 2. 4. 3. There is the same reason for all to halt and doubt in this matter as for any one and yet we find not any one mentioned in the Scripture among the many thousands of Believers that made a doubt on this ground no not of the worst of sinners those that had a hand in the Crucifying of Christ Acts 2. 23. 36 37 41. They gladly received the word of Salvation not questioning the matter of Election but glad with the good news of Salvation on the tearms propounded with many like instances of Gentiles as well as Jews Acts 13. 48. And the Apostles did not propound Election as any hindrance to the Faith of any but assures them where-ever they came that on the tearms of the Gospel they should be saved Acts 16. 31. Believe on the Lord Jesus and thou shalt be saved 4. Nor did the Apostles mention Election to Believers after conversion with any design to stumble them in the matter of Faith relating to their own interest but that they might the more admire Grace and live to the God of Grace that they might not sacrifice to their own net nor take the Glory of the work of God wrought in them and for them to themselves but that they might give the glory of all to him and live to him in the injoyment thereof Rom. 11. 6 33. Eph. 1. 3 4. 5. Nor hath God done any act contrary to the free tenders and invitations of the Gospel that may tend to discourage or hinder any from believing and obeying the Gospel that they may be saved God's Electing some that he might not lose his design wholly in the restauration work is no bar to hinder any because he affords means and helps to all so that men shall one day acknowledge that God is righteous and their damnation is of themselves and of their own choice I would but ye would not see Prov. 1. 20. to the end 6. Take heed of entertaining such thoughts about the Decrees of God which are secret and hidden as are inconsistent with the Doctrine of the Gospel his revealed will for all notions about the Decrees really inconsistent with the Doctrine of Grace and promise of life on the tearms of the Gospel are dishonourable to God and dangerous to your souls therefore look you to the revealed will believe and obey that and you are safe 7. You are to know that the way by which you shall know your Election is by believing and obeying the truth and sure enough it is that if you continue in a state of unbelief and disobedience to the Gospel you are not Elected For he that believeth and obeyeth it is that shall be saved but he that believeth not shall be damned O therefore be wise and stumble not where God hath laid no stumbling stone but fall in with the truth believe and obey the Gospel and you shall be saved you are under all the precious promises of life which are all yea and amen certain and sure in Christ Jesus who is become the Author of Eternal Salvation to all those that obey him Heb. 5. 19. The sixt and last hindrance I shall mention 6. Hindrance is the loss of Hope is the cancelling and striking out of hope out of the Believers Book or turning it into another thing than it is making new covenant hope to be nothing else but the expectation of the soul expecting and looking for that which Faith believes whereas hope and expectation are two distinct Virtues expectation is the daughter both of Faith and hope Faith believes the truth hope puts in for an interest then comes expectation of the full enjoyment thereof This of Hope is a step for the soul to stand upon till it attain assurance but when this is taken away and the soul supposeth there is no degree short of assurance and finding that something difficult especially to step into it at one step lieth groveling on the ground without hope but this we are to know that Hope is a blessed Gospel virtue when rightly grounded and that Christians may and should exercise it in this very case step up into Hope first and there stand and wait till assurance come that will come in by degrees in the souls constancy in the Faith and sincere walk
with God improving Divine Grace received and acquaintance with the right way of attaining of assurance it 's true that Hope as well as Faith admits of degrees sometimes there is the full assurance of Hope which is the next step to the full assurance of Faith we are saved by Hope as well as by Faith Rom. 8 24. And Hope is the anchor of the soul to hold us firm and stedfast to the Lord Heb. 6. 19. Therefore be sober and hope to the end and cast nâ—t away your confidence if you never get above a well grounded hope of an interest in Grace and Glory you are safe See the precious promises made to this Grace or rather to the persons in whom it is Ps 31 24. 33. 18 19 147. 11. Quest How may I know that my Hope Quest is right and not the common ungrounded Hope of the World and Hypocrites Answ 1. When it is rightly grounded Answ not meerly fancy and imagination taken up either from a common notion of Christianity and hear-say of Heaven and Happiness conclude an interest and pretend an hope to be saved without any work of Grace at all in the heart and thus deceive themselves with a vain hope can give no reason thereof but God is merciful and Christ died for sinners and they be Christians and hope to be saved although altogether strangers if not enemies to the work of Grace Others hope ariseth from a meer rational conversion from some external acts of sin to some external duties and so it may be to another though not a new life altogether without a new heart and thence hope to be saved Now the well grounded hope of the Gospel must be on the same that Faith of interest is on the same grounds must souls get first into hope that is the word and promises of the New Covenant and the work effected in the heart where there is an harmony in word and work there is a stable ground for hope as there is no stable ground for hope from the Word without the work so is there no ground for hope from the work without the Word but when the soul can say I have believed repented and obeyed the Gospel and it is its desire and endeavour to persevere therein to the end there is a Gospel ground for hope of an interest in the precious promises of the Gospel 2. From the effects of this hope to increase and strengthen it when the soul is sincerely prosecuting the design of Holiness and desireth and endeavoureth to be more like Christ daily and less like the World it 's an undoubted discovery that the hope is right 1 Joh. 3. 3. Every man that hath this hope in him purifieth himself as he is pure And a wonderful discovery I fear it is of the vanity of the hopes of multitudes of professors that think themselves gotten above the World whose great design is to be like the World great and rich like the World proud and vain in their fashions like the World dead and lifeless to the power of Religion like the World but where is the man where is the woman to be found who designs conformity to Jesus Christ and mourns in the sense of non-conformity that yet remains and reioyceth that a time will come that the vile body shall be changed and fashioned like unto his glorious body He that hath this hope in him purifieth himself as he is pure CHAP. XVI A further Discovery of the New Covenant and Life of Faith OF this much hath been spoken in what hath been before minded yet I shall speak a little more distinctly to it in this place 1. The Gospel or New Covenant are 1. Of the Gospel or New Covenant tearms equivalent and intends one and the same thing in substance the New Covenant is so called because it is the Covenant of the renewed Estate of the new Life and deliverance out of that estate of sin and death into which we fell by the first transgression this Covenant relating to new men and women in Christ Jesus and the new World the whole new estate propounded and promised therein made 1. In and with Christ Jesus the head of this new and glorious design of God in the renovation and restauration work and 2. In him with all the members of his body the Church Tit. 1. 2. Tit. 1. 9. On whom this design of God shall undoubtedly be accomplished it being the glorious and undoubted end and issue of the great undertaking of Christ our Lord in his suffering for sinners Joh. 6. 38 39. Eph 5. 25 26 27. Called a Covenant of Grace because the regeneration and restauration work in all the parts thereof is the effect of the free Grace of God in Christ Jesus and a Covenant or promise of Life because it is a deliverance from death into a state of Life never to die again it 's called the Gospel which signifieth glad or good tidings Luke 2. 10. Rom. 10. 15. It imports all the good promised in the New Covenant of Pardon Peace Life of Justification Sanctification and Glory with the way by which it is effected that is by Jesus Christ crucified raised and ascended in the performance of his Mediatory Office 1 Cor. 15 1 3 4. It intends the glad tidings of remission of sins by Jesus Christ and of Salvation Luke 24. 47. with Mark 16. 15. It being one and the same commission it promiseth remission of sins and Salvation on its own tearms i. e. on Faith Repentance and new Obedience it promâ—seth acceptation in service and gives rules relating thereunto unto which all New Covenant spirited people ought to take heed Acts 3. 22 23. It promiseth assistance in service Isa 26. 12. 2 Cor. 5. 5. Phil. 2. 13. Eph. 1. 6. With eternal Life and Glory in the World to come and preservation thereunto in the way of Faith Holiness and sincere Obedience unto the end 1 Pet. 1. 5. Heb. 5. 9. This is the New Covenant the Gospel the glad tidings of Gods free Grace and good will to men accompanied with the discovery of the dreadful state of all that do not believe and obey this Gospel There is Pardon and Peace Grace and Life a Kingdom and Glory and that Eternal given by covenant and promise to all that in truth believe and obey the Gospel Heb. 5. 9 9. 5. Contained in that Gen. 12. 3. In thee shall all thee Families of the Earth be blessed which includes all the blessings of the New Covenant relating to Grace and Glory but of this I have written distinctly and of the Mediatory Office of Christ in this New Covenant in a Book entituled The Discourse of true Gospel Blessedness or The distinction of the two Covenants Old and New to which I refer the Reader that desireth to see further in this matter And 2. As for the Life of Faith in this 2. Of the Life of Faith Gospel or New Covenant and the truth of God therein what
the Faith of the Gospel is to which the promise is made hath been before shewed but the Scripture speaks of living by Faith Heb. 10. 38. Now the just shall live by Faith 2 Cor. 5. 7. We live by Faith and not by sight that is in this side the glory promised we live by Faith and not by present possession and enioyment only the Spirit and Faith we have as the Earnest and Evidence of the Inheritance and purchased Possession 2 Cor. 1. 22. Hebr. 11. 1. Now this Life of Faith imports three The life of Faith in three things things 1. A constant abiding in the Faith and profession of the Gospel unto the end Heb. 3. 12. 10. 23 38 39. 2. A constant exercise of Faith in the truth and faithfulness of God in all the good discoveries and promises of the Gospel 1 Thes 5. 24. Faithful is he that hath called you who will do it Heb. 10. 23. Let us hold fast the profession of our Faith without wavering for faithful is he that hath promised Faith rightly exercised on the faithfulness and all-sufficiency of God will fill the soul with Joy and Peace Rom. 15. 13. To believe not only the truth of the mercy promised but the faithfulness of God therein and his all-sufficiency in the performance thereof this was it supported Abraham in his life of Faith Rom. 4. 31. He did not only believe the faithfulness of God but being fully perswaded that what he had promised he was able also to perform 3. When the soul thus abides in the Faith and thus exerciseth Faith on the good promises of the Gospel as that it is strengthened comforted nursed up and nourished thereby unto life eternal when the soul is kept alive to God thereby in the greatest temptations and difficulties this World affords this is to live by Faith to live by believing the truth of the good Word of God to live by believing the truth of his precepts in the Gospel so as to obey him therein the truth of all his great and precious promises of life so as to be comforted therein Matt. 17. 5. Rom. 15. 13. O that Christians would study more this life of Faith the want of which is the cause they go on so heavily in the waies of the Gospel and meet with so many obstructions and hindrances therein whereas if the life of Faith were kept up more in the true nature thereof how might Christians make Christ's commands their songs and sufferings for him their joy in the house of their pilgrimage but for want of this it is that his service is too often a burden and sufferings for his sake too much feared whereas the Lord would have his people to serve him with delight and to suffer for him with joy Ps 100. Luke 6. 22 23. Acts 5. 41. Which is possible to be performed in this life of Faith and no otherwise Mark 9. 23. 1 Pet. 1. 8. CHAP. XVII Of Sanctification and Good Works THE next thing in order that I shall speak of is Sanctification and good Works for whom he justiefith them he sanctifieth and maketh to be an holy people for himself Sanctification in Scripture-sense is variously It 's variously understood understood and applied 1. It imports a separation to an holy use for a time as was frequently used under the Law which was a legal or ceremonial Sanctification or separation to an holy use for some time as Aaron and his Sons were separated consecrated and hallowed for the Priests Office which was a typical sanctifying or hallowing during that ministration with their holy garments as appears Exod. 28. 1. 29. 1. Holy garments holy place holy anointing oil holy vessels c. which were all typical and but for a time But this is not the Sanctification that I am to speak of It 's true that in the Gospel there are some sanctified and holy instituted ordinances ordained and left by our Lord for sanctified and holy ends to promote and carry on the work of Sanctification in his people till they come to Glory but the Sanctification that I shall speak of is the sanctification of justified persons in order to Glory for Without holiness no man shall see the Lord Heb. 12. 14. Sanctification in general sometimes includes the whole work of Grace a mortification of sin and vivification of the Spirit by which the whole life of Grace is carried on and effected 1 Thes 5. 23. And the very God of Peace sanctifie you throughout and I pray God that your whole spirit soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God But 2. And more particularly and distinctly Sanctification of two parts Imputed and Inherent or Imparted Sanctification consisteth of two parts 1. Imputed 2. Imparted or Inherent 1. Imputed there is an imputed Sanctification as there is an imputed Justification if any scruple the time of imputed Sanctification it 's no other in sense and substance than the accounting the holiness of Christ our Head in his own person to be the Believers the Scripture speaks of an imputed righteousness to Believers Rom. 4. 6 7. Which must be their Faith as ver 3. 22 23 24. Or the pardon of sin on the satisfaction of Christ by his death which most properly is the righteousness of Saints unto Justification Rom. 5. 9. And on this account there is as much said in Scripture for this imputed Sanctification as of Justification 1 Cor. 1. 30. Who of God is made unto us Wisdom Righteousness Sanctification and Redemption He is made to be our Wisdom and Sanctification as our Righteousness that is the perfect purity of Christ the Son of God with his perfect and compleat obedience to the holy Law of God is reckoned and accounted the Believers as their Sanctification as he is not only wise for them and communicates of his Wisdom to them but as their Head his Wisdom is accounted theirs and he is made to be their Righteousness that is his death and satisfaction was accepted for us and on that account does God remit and pardon the sins of Believers and he is made our Sanctification that is his Sanctification is accounted ours and this is fully included in Col. 3. 11. Where Christ is said to be to Believers All and in all all in matter of Justification and all in matter of Sanctification and in all effecting the work of Sanctification in his people by his Spirit that dwelleth in them and in this sense as he is made the Sanctification of or to Believers their Sanctification is perfect as their Justification is perfect as considered in the Sanctification and perfect holiness and obedience of Christ and hence it is the Apostle saith 1 Joh. 4. 17. That as he is so are we in this World that is by his imputed
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
wise unto Salvation 2 Tit. 3. 15. See Psal 119. 97 to 100. And he is universal in his obedience have respect to all the Commandments Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments and that alwaies even to the end ver 112. And that readily and chearfully swiftly and with alacrity ver 32. I will run the way of thy Commandments when thou shalt enlarge mine heart ver 54. Thy Statutes hath been my songs in the house of my pilgrimage Works of Piety and works of Charity all works that God requireth Grace teacheth to a ready and right performance thereof Ps 100. 2. 2 Cor. 8. 5 6 7. Tit. 2. 11 12. But head-knowledg only is more for word than deed talks much but doth but little and if there be any deeds it is for low base and by-ends for self and not for God to some commands and not to all at some times in a good fit or when applause or advantage concur with a cold and dead heart not with delight and joy not serving the Lord but themselves hence the Lord complains Zec. 7. 5. 6. That his people did fast for themselves and eat and drink for themselves whereas gracious souls who live in light should do all for God eat and drink for him that they may live to him perform every duty for him that he may be glorified 1 Cor. 10. 31. Whether ye eat or drink or whatsoever you do do all to the Glory of God see 2 Thes 1. 11 12 Gal. 2. 19. And this the hypocrite and formalist do never attain unto but doth all for self 5. Saving knowledg is a growing incresing 5. It is a growing increasing knowledg knowledg it increseth where it is 2 Pet. 3. 18. But grow in Grace and in the knowledg of our Lord and Saviour Jesus Christ it groweth and increaseth and where this growth is there is an increase and growth in every virtue in the whole new man which is created after God Which new creation consisteth first and especially in knowledg Col. 3. 10. And have put on the new man which is created in knowledg after the image of him that created him Knowledg is the first and principal work and in it and with it righteousness and true holiness Eph. 4. 24. Without it there is nothing but ignorance of the life of God ver 18. This is the saving work of the Lord to cause the true light to shine into the hearts of his people 2 Cor. 4. 6. And this increaseth and groweth up by degrees with the increase of Faith Love Holiness and every divine virtue Col. 2. 19. It increaseth with the increase of God and groweth up into him in all things which is the Head even Christ Eph. 4. 15. This of spiritual growth is the design and end of God in the ministry and means he hath afforded his Church see Eph. 4. 11 to 15. And this is or should be the design of all faithful Ministers the spiritual growth of themselves and the Church in the knowledg of and conformity to the Lord 2 Cor. 4. 10 11 12. Where the Apostle discovers that the end of all Gods dispensations was that they might be more like Christ that the life of Christ might be manifest in their mortal flesh and concludes the same of the Church though they were not under the like afflictions yet they expected the same work to be effected in them by their liberty and the use of the means that God had given them exprest in these words So then death that is afflictions worketh in us but life in you that is we expect and hope that a conformity will be wrought in you by your liberty and peaceable injoyment of the Ordinances of God and opportunities of Grace and of growth and so if that work go forwards be it by death or life affliction or liberty we have our desire this was his frequent Prayer for the Church their growth and increase in this Grace Eph. 1. 16 17 18 19. Phil. 1. 9 10 11. Col. 1. 9 10 11. And this is oâ— should be the desire and endeavour of every gracious soul according to the measure of their capacities in the use of the means God hath appointed to grow and increase thereby in light in love in holiness and an holy conformity to the will of Christ 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby and in so doing that Word is made good Prov. 4. 18. The path of the Just is as a shining light that shineth more and more unto the perfect day But on the contrary head-knowledg only or the knowledg of hypocrites and formalists either decaies groweth downwards less and less worse and worse till it come to nothing or grows in the head only no increase in the parts of holiness it 's like the disease called the Rickets the head grows but the body decaies grows weaker and worse till at last without cure head and body goes to the dust So it is with head-Christians grow in the head in notion but decay in the body of Christianity or stand at a stay without any spiritual growth though there is no standing or stopping in Christianity who so groweth not better must though insensibly grow worse I do not question but that gracious souls do meet with their winter-times times of temptation and to apappearance sometimes grow worse rather than better but it proves to their advantage in the end the best of Saints have had and have their ebbings and flowings their winter and summer but it 's a sign of life where is the sense thereof this is common in the Scripture and in the experience of the Saints but the notionist and head-professor is insensible of his deadness and decaies This I speak that serious souls may not sink in the sense of their shortness and wants that the Eunuch that is joyned to the Lord may not say I am a dry tree Isa 56. 3. But the head-professor grows big in the head but little in the heart like Ephraim the Lord complains of Hos 7. 11. Ephraim is like a silly dove without an heart no heart for God his Name and Truth great in his own eyes commends himself But not he that commendeth himself is approved but whom the Lord commendeth It may be he grows great with error fancies and imaginations finds out some better Religion they think than the Lord hath ordained like those the Lord complained of Jer. 2. 32 33. Why trimmest thou thy way to seek love and in their inventions think themselves to be innocent as they ver 35. Yet thou sayest because I am innocent and yet ver 36. Gâ—d about to change their way and Chap. 6. 16. When the Lord calls to them to return to the good old way of Faith Love Obedience and to walk therein they will not Thus saith the Lord stand ye in the waies and ask for the old
secret the rise whence Divine Virtues flow from the secret and hidden work of the Spirit of Grace yet the Spirit propounds to us the distinction rather by the object than the principle from whence it flows it lets us to know that if our love fix sincerely on the right objects then it flows from the right principle so then as natural love fixes on natural and worldly objects from natural causes so that is spiritual love that fixes on spiritual objects natural love never looks so high as God and Christ and Glory to fix there So then this is spiritual love that fixeth upon cleaveth to and delighteth in God and Christ in Grace and Glory as its chiefest and most special good and this is certain that we can never love God as we ought and as doth concern us unless we apprehend him to be our chiefest and most especial good Matt. 22. 37. Thou shalt love the Lord thy God with all thy soul and with all thy heart and with all thy mind which we can never do unless we prize him above all other good in the World and so of Christ Matt. 10. 37 38 39. He that loveth Father or Mother Son or Daughter or Life more than me he is not worthy of me Which no soul can attain to but by being instructed into the transcending worth of Jesus Christ this could the Prophet say Psal 73. 25. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee and the Spouses song 5. 10. My Beloved is white and ruddy the chiefest among ten thousand and Paul Phil. 3. 8. Yea doubtless I do account all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I might win Christ c. And this is that which every soul that loves the Lord Jesus in truth and sincerity can say so that if you love God and Christ above all you do then esteem him as your chiefest good as your alone portion you do undervalue every thing here below you can look upon every thing here below to be but vanity yea vanity of vanities Eccl. 1. 2. Vanity of vanities saith the Preacher Vanity of vanities all is vanity this doubling and trebling of its vanity argues it to be exceeding vain little and contemptible to the soul that loves Christ in comparison of him souls that have seen into and tasted of the goodness of the Lord and the excellency of Divine things can say with the Prophet Lam. 3. 24. The Lord is my portion saith my soul therefore will I hope in him Quest How shall I know that I love God Quest and Christ above all as my chiefest good as my portion and lot of mine inheritance Answ 1. If you love God above all as Answ your chiefest good which you do if your 1. Your meditations will be much upon him love be right your meditation will be much upon him and about him that as in the first place you have left all for him so your thoughts are precious of him if God and Christ Grace and Glory be of highest esteem in your hearts then you love God above all for what a man loves most and best his mind is most upon be it persons or profits c. a man may know what he loves most and best by the running out of his mind after it and exercise of his mind about it The worldling hath his mind taken up with the world runs after his profit and seeks after his gain from every quarter and when it goes well on that account all is well he troubles himself as little as may be about things of Divine concernment but the gracious soul presseth hard after God Ps 63. 8. My soul saith the Prophet presseth hard after thee As the worldling presseth hard after the world because it is his portion his all his chiefest good so does the soul that loves God as his portion follow hard after him that it may know him more and enjoy him more his meditations are daily of him he esteems his loving kindness better than life and therefore his soul is set upon him Ps 104. My meditation of him shall be sweet I will be glad in the Lord so that in a word where your minds are most set and most exercised and what you most prise there you love most and best For where your treasure is there will be your hearts also Mat. 6. 21. O how few that profess Christianity can approve their hearts to God in this matter 2. If you love God above all as your 2. You will love his things chiefest good you will love his things whatever hath his stamp upon it I mean on the spiritual account you love it and prize it for his sake 1. You love his Word and Will his 1. His Word Promises his Precepts all will be precious to you it is not possible for souls to love God and not to love his Word his Will Ps 119. 97. O how I love thy Law it is my meditation all the day ver 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth This is a special property of a soul that loves the Lord to love his Word and to delight therein to suck sweetness there-from ver 72. The law of thy mouth is better to me than thousands of Gold and Silver Well by this you may know if you love the Lord you do love his Word his Will his Precepts his Promises it 's all precious to you and your meditation is much therein ver 97. and Ps 1. 2. Where you have a description of a Godly man to be one that doth meditate in the Law of God day and night that is his meditations are much exercised about the good Word of God 2. If you love God indeed you will 2. To do â—is Will. love to do his Word and Will you will love to obey him to submit to him in every things It 's a great mistake in persons who pretend to love the Word of God but do not love to do it such persons deceive themselves Joh. 14. 15. saith Christ If ye love me keep my Commandments This was the voice of the Law and this is the voice of the Gospel Exod. 20. 6. Shewing mercy unto thousands of them that love me and keep my Commandments God never did nor never will accept any service but that which is done in love to him and he ever did and will accept of those who love serve and obey him according to his Word and Will and if you serve him in love his Commandments will be pleasant to you 1 Joh. 5. 3. This is the love of God that we keep his Commandments and his Commandments are not grievous Then we love God when we keep his Commandments and they are pleasant to us and not grievous and if in this spirit of love you
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
Christ and members in particular and this calls aloud for love in the highest degree both towards God our Father and towards our Lord Jesus Christ and one towards another 3. The blood of Christ calls for it it being 3. The blood of Christ calls for it one special end for which it was shed to make up the blessed relation of Peace Unity and Love of Father Son and Saints Christ had never died such a cursed death had it not been to reconcile us to God to make up the breach between God and us to bring us in again to God that we might love God and live to him and to reconcile us one to another that we might love one another as brethren see both these Eph. 2. 13 to 16. Where our reconciling to God and one to another is both by the Cross and sufferings of Christ 4. The Prayer and Intercession of our 4. The prayer of Christ calls for it Lord Jesus calls for it he hath suffered for it and hath prayed for it John 17. 21 23. That they may all be one as thou O Father art in me and I in thee that they also may be one in us c. Beloved friends shall our dear Lord command it sweat and suffer for it and pray for it and shall we set light by it and be negligent in so weighty a matter as this is that so much concerns the Name and Glory of Christ in the World that so much concerns our duty and our spiritual and eternal welfare 5. The souls of poor sinners call for it 5. The souls of sinners call for it the littleness of love to God appearing in the muchness of self-love and love to the World and littleness of love to Saints appearing by the divisions amongst them hardens sinners against the truth to their destruction when they see such divisions and breaches and so little love they speak evil of the way of truth and are hardened in the way of sin to their destruction Love among Christians and a lovely carriage towards all is the way to convince sinners that God is with his people and that they are in the truth Joh. 17. 23. Where Christ prayeth his Father that his people might be made perfect in one that the World may believe that thou hast sent me Love and Unity among the people of God would be a blessed means to convince the World of the truth of Christianity and to make them in love with Jesus Christ 6. Your own souls abundantly need it 6. Your own souls call for it and if sensible thereof would groan and cry out in the sense of the want thereof and be endeavouring an increase therein without it you can have no solid ground of Peace in your own souls 1 Joh. 4. 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love If ever you would be rightly rid of tormenting fear and have joy and peace in your souls it must come in in this way of love living much in the love of God in Christ Jesus will perfect your love to him and to his holy ones for his sake which will prove so high an evidence to your souls of the truth of Grace that it will cast out all fears and establish your hearts in believing your interest in and relation to the Lord Jesus so Faith working by love will be to you sound and solid peace no wonder that persons that have but little love have so little peace in their souls without it you can have no true fellowship with God nor one with another 7. The present time and state calls for it 7. The present time and state of the Church and dispensations of Gods calls for it for it is a time and state of division and breaches among the people of God in general one bends one way and another bends another way casting contempt and reproach upon each other as if they were enemies by reason of which the way of truth is evil spoken of and poor sinners are hardened and God and Christ is dishonoured and many gracious souls grieved and discouraged O that all who have any bowels of love in them at all would lay these things to heart and learn to love more then they would bear with and forbear each other in love then they would be content to let each other walk according to what they have received and not be offended at their diligent and humble enquiring after further light without bitterness and wrath and evil speakings O the general coldness and luke-warmness that hath befallen the Church at this day and all for want of love the earthly worldly mindedness and covetousness the streight-heartedness and streight-handedness the love of back and belly in pride and voluptuousnâ—ss and other abominations that do more than manifestly declare the great coming short in love truth of love would cure all and the present dispensations of God his frowns and corrections by his rod and the things he seems to be calling his people to bear and suffer for his name and sake which can never be rightly born and suffered but in the spirit and power of Evangelical love all which calls aloud to all gracious souls to learn to love more 8. Consider the sweetness and loveliness 8. It 's a sweet and lovely life of the life of Love 1. To God if you live up much with God in truth of love it will not only sweeten your souls to God and he will delight in you but your thoughts will be precious of him and his service will be sweet and precious to you His yoke will be easie and his burden will be light Otherwise his service will be burdensome and his work tiresome to the soul but truth of love to God sets the heart at liberty and carrieth the soul through the most difficult services with delight and this is the soul that God will meet with in the way and manifest himself unto John 14. 21. And 2. This is the true sweet and lovely life of Christians one with another Ps 133. 1 2. Behold how good and how pleasant it is for Brethren to dwell together in Unity it is next to the Divine anointings of our Lord Jesus and indeed an effect thereof It 's like the precious ointment upon the head that run down upon the heard even Aaron's beard that went down to the skirts of his garments Aaron was a type of Christ his anointings of Christ the running down of the ointment upon his beard and the skirts of his garment the coming down of the spirit of Christ upon his members which unites them to him in the same spirit and love and one to another by the same spirit so that the unity of Saints is next to our unity with Christ John 14. 20. and 17. 23. 9. It 's that Virtue which makes us most 9. It makes us most like God like God
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
and practised throughout all Ages the Precepts and Promises comes under this Law and hence it is that not only the Law given by Moses is called the Law that was the Law of Commands but the Psalms is called the Law John 10. 34. Which relates to Psal 82. 6. and Psal 78. 1. Give ear O people to my Law c. And the Prophets are called the Law 1 Cor. 14. 21. In the Law it 's writen c. Which relates to Isa 28. 11. All the promises of God in his Word may come under this of Law 1. As it concerneth us to believe them this is the Law of Faith and it 's our duty to believe God in all his Word 2. As it concerneth God because he hath tied himself to us therein that as his Precepts tieth us to obedience to him in matters of Faith and Practice so his promises is the Law by which he walks towards his people and he would have his people to know that as he hath brought them under the Law of the new Covenant to him and they ought to be obedient to him in all things Acts 3. 22. So he hath obliged himself to his people in the Law of the new Covenant to him and they ought to be obedient to him in all things Acts 3. 22. So he hath obliged himself to his people in the Law of the new Covenant to perform all the good things promised therein to his people that keep Faith to him in that Covenant and that if we fail not in our duty he will not cannot fail in his Word having bound himself by his own Law and Covenant of Promise in this matter and he cannot lie he cannot break his own Law Covenant Rom. 3. 3 4. 2 Tit. 2. 11 12 13. Tit. 1. 2. Heb. 6. 17 18. And not only so but he hath bound himself by promise to supply the hearts of his people with Grace till they come to Glory Jer. 32. 40. 2 Thes 3. 3. 1 Pet. 1. 5. Joh. 10. 28 29. 2. Sometimes and most frequently in 2. The Law given by Moses Scripture by Law is intended the ten Precepts given by Moses in tables of Stone from Mount Sinai Rom. 7. 7 c. and 13. 8 9. Gal. 3. 17 to 22. Sometimes it intends the whole Law Moral Ceremonial and Judicial Eph. 2. 14 15. Gal. 5. 2 3 4. And the Prophet Ps 119. So frequently speaking of Law Statutes and Judgments c. Intends thereby the whole of the Law 3. The making known of the Will of 3. The Will of God before the Law God before this Law was given from Mount Sinai and in some sense without it is impliedly called the Law Rom. 5. 13. For untill the Law sin was in the World but sin is not imputed when there is no Law and 4. 15. Where no Law is there is no transgression Thereby clearly implying that there was no time from the Creation in which man was left without Law though God have had his differing waies of bringing it forth 4. The Will of God made known in the 4. The Will of God in the Gospel Gospel by Jesus Christ is called Law and is indeed the only Law Covenant on record for Believers called The Law of Faith Rom. 3. 27. The Law of Liberty Jam. 1. 25. The Royal or Kingly Law Jam. 2. 8. Given to us by the Lord Jesus Heb. 1. 1 2. Joâ— 12. 49 50. Unto whom we ought to submit in every thing Acts 3. 22 23. The Doctrine of the Gospel relating to Faith and Obedience is the Law of Christ His Royal Law to Believers 5. The new Covenant promised and 5. The Law written in the heart written in the heart that is an holy disposition and power of Grace to do what God in his Law-Doctrine of the Gospel requireth is called the Law Heb. 8. 10. Rom. 2. 14 15. This is the Law of God in the heart Ps 37. 31. The Law of God is in his heart his steps shall not slide 2. How the Law of God hath been at 2. How it hath been delivered 1. To Adam several times and in several waies and methods delivered Heb. 1. 1. The first was given to Adam in his state of Innocency Gen. 2. 17. Who by nature was the original or root of all mankind though it be not in them called Law yet it was a Law Covenant of Command with the penalty on the breach thereof Of the tree of the Knowledg of good and evil thou shalt not eat for in the day thou eatest thereof thou shalt surely die or in dying thou shalt die Which Law he transgressed and brought in death on himself and all mankind 2. After this fall of man God had his Law in the World condemning sin till the Law was given by Moses though not so clear and plain else there had been no sin for Where no Law is there is no transgression and yet before the Law or untill the Law given by Moses sin was in the World yet not so clear a Law For the Law was added because of transgression that sin might appear to be out of measure sinful It was sinful before but it did not appear to be so sinful before as it did after by the Law they that sinned before the Law did not sin after the similitude of Adam ' s transgression Rom. 5. 14. That is against a plain Precept with a threat as those since the Law who received it and lived under it as their Law Covenant and voluntarily brake it and in that respect did sin after the similitude of Adam's transgression though it 's true in some respects none can sin after the similitude of his transgression And that first as he in a state of innocency and yet sinned 2. As a publick person and so let in sin and death upon all so none but himself personally could sin yet sin was in the World till the Law which argueth that there must be some Law So then the question is what that Law Quest was and how it was given and administred Answ It is the opinion of some that it Answ was the Law of Nature written in the hearts of all men which is the Moral Law or substance of the Law given by Moses Now though I shall not altogether deny this position yet I think it hath need to be inquired into and to be considered with other concurring circumstances without which it will not hold true for 1. There is no such thing as a Law written in the hearts of men by nature to teach them that God is and is to be worshipped and to convince of sin against him distinct from all means without him And this will appear if we consider 1. That all Nations in the World know and worship according to the traditions and customs received and judg that to be sin which by custom and account is so taken to be and hence it is that the World generally in many things call good evil and evil good
after the Flood to Noah and especially to Abraham whom he called out from the rest of the World to whom he gave great and precious promises with whom he made the Covenants and gave him circumcision in which was included the whole Law Gal. 5. 3. And after he appeared to Isaac and Jacob and most of all to Moses to and by whom he gave the Law and old Covenant to his people in which was the Covenant of Life and Peace darkly held forth 2 Cor. 3. 13. And in which was contained the duties of his people till the anointed one promised was come the great Lord and Law-giver of this new Covenant of Life unto whom we are to submit our selves in all things 3. That it was and is necessary for men to belive and obey God according to the means and ministration throughout all Generations and the sin of those who lived not up to the means and light of the time and ministration 1. As given before the Law and where Law nor Gospel never came if there be any place or people in the World where its sound hath not been heard their duty was and is to know believe and serve God according to the means afforded and they shall be thereby accordingly judged Rom. 2. 12 16. Acts 17. 31. 2. As made known in and by the Law their duty was to believe and obey God according to his Will made known in the Law and hath been and shall be judged for their disobedience and sin against the Law Rom. 2. 12 17 to 24. 3. Those that live under the Gospel it 's their duty to believe and obey God according to the Law of the Gospel and new Covenant as it 's administred and given forth by Jesus Christ the Son Heb. 1. 1 2. And such must be judged according to the Gospel and receive approbation or condemnation according to their believing and obeying or not believing and obeying of Jesus Christ in the Gospel 2 Thes 1. 7 to 10. Heb. 2. 2 3. Quest Have we not that which is called Quest the Moral Law administred to us by Christ in the Gospel as a rule of Life to Believers And if so in what manner are we then to receive it Answ 1. That we have the truth and substance Answ 1. That we have the truth and substance of the Law of the Law administred in the Gospel is without all ground or reason of question or doubt because that Law was and is Spiritual Holy Just and Good and there can be no better Law than that as a rule of holiness to the Saints but in speaking to it and opening thereof I shall offer to consideration these four following things 1. That the Law as a ministration in Yet 1. As given by Moses it is done away the hand of or as given by Moses from Mount Sinai is done away and abolished as it required righteousness unto Justification Rom. 10. 4 5. Though of it self it never justified any but was indeed the ministration of condemnation for had it not required a righteousness to Justification it could not have been the ministration of condemnation and on both these accounts it 's done away to Believers and abolished 2 Cor. 3. 7 to 11. And on this account as administred from Mount Sinai it 's done away as a rule for as it was a rule of righteousness so it became the ministration of condemnation and so Believers are dead to it by the body of Christ being espoused to him as the Wife is free from the Law of her Husband being dead Rom. 7. 4 6. Yet 2. Believers are not without the 2. Believers are not without the Law Law but it is to them the rule of Holiness as given by their Lord and Law-giver and so is no ministration of condemnation to Believers being in the hand of their Mediator he having fulfilled the righteousness thereof for us in his own person actively in living up perfectly to it and the penal part thereof for us in his sufferings but that it is to Believers as his Law and given by him a rule of Holiness is without all just ground of question but not of righteousness unto Justification but of Conversation righteousness unto Justification being alone by and for the suffering sake of Christ Reasons why the Law as in the hand of Christ is a rule of Life to Believers 1. Because it 's so stated in the new Testament 1 Tit. 1. 8 9 10 11. For we know that the Law is good if we use it lawfully c. For the Law is not made for a righteous man c. That is righteous men are not under the Law that is under the rule and condemnation thereof as given by Moses Rom. 6. 14. Because they are espoused to Jesus Christ by Faith Rom. 7. 4. And so they perform all their obedience to Jesus Christ as their Lord and Law-giver and that this is it the Apostle intends 1 Tit. 1. 8 9 10 11. is clear ver 10. If there be any thing else that is contrary to sound Doctrine that is the Law condemns what-ever is contrary to the sound Doctrine of the Gospel as ver 11. According to the glorious Gospel of the Blessed God c. That is the Law of the glorious Gospel of the blessed God condemns what-ever is contrary to it The Law is brought forth in the glorious Gospel and is become the rule of the blessed God to Believers and who-ever walks contrary to it must be condemned by our blessed Lord Jesus who is the Lord of this blessed and glorious ministration Rom. 13. 8 9. 10. and 3. 31. Do we then make void the Law through Faith God forbid yea we establish the Law God forbid that any should have such thoughts no it establisheth the Law and that 1. In its Righteousness and Justice given in the old ministration that it must be fulfilled for us that we might be through believing justified from its condemnation and so that it might be fulfilled in us and by us as our Sanctification Rom. 8. 4. That the Righteousness of the Law might be fulfilled in us c. That is in us by believing and obeying Christ therein and this the Apostle states in plain words that he was under the Law to Châ—ist 1 Cor. 9. 21. 2. The Law in it self as given by God is Spiritual Holy Just and Good Rom. 7. 12 14. And we cannot expect a better rule of life for Sanctification than a Spiritual Holy Just and Good Law It 's the manner of administring makes the difference and not the matter in the substance thereof the manner differs It 's given by Jesus Christ as Mediator he having fulfilled the righteousness thereof and born the penalty by which means it's become his Law and he hath it in his hand to give it forth as his Royal Law as an holy rule for his people to serve him by 3. It 's that Law which in the substance thereof requires that we should love the Lord
Preserve my soul for I am holy that is I am sanctified to thee and am one of thine holy ones and do love holiness and design holiness this is absolutely necessary in Prayer Ps 66. 18. If I regard iniquity in my heart the Lord will not hear me Unholy Prayers are not like to have any acceptance with or answer from the Lord to pray and sin and sin and pray as if persons in Prayer did design to ask leave to sin to be covetous and oppressing to be proud vain and prophane such Prayers the Lord abominates Isa 58. 3 4. They fasted and prayed but their design was not for holiness but for strife and debate and to smite with the fist of wickedness this shall never cause their voice to be heard on high No God heareth not sinners that is those who held themselves servants to their lusts that design not holiness Chap. 59. 2 3. Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear 10. To pray in a right manner and by 10. It must be in the Name of Christ the Spirit of Christ is to pray in the name of Christ to offer up all our Prayers to God in his Name and not in our own Name or on the account of any worth that is in our selves this is essential to a right manner of Praying for there is no acceptation of our persons or services out of him Col. 3. 17. Whatsoever ye do in word or deed do all in the Name of the Lord Jesus that must be the manner of our doing Joh. 16. 23. Verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you that is that is good and according to his will ver 26. And this is by the Spirit of Christ for it is the spirit of the Gospel that leads us to Jesus Christ and to the Father by him but the question will be What it is to pray to the Father in the Quest Name of Christ Answ 1. To come to the Father in the Answ Name of Christ is to come to him in the authority of Christ though Prayer be a common duty to man as related to God his Creator yet on the new Covenant account true Believers stand related to God in Christ on the account of Redemption and that is the Service and Prayer I am speaking of and we must perform every duty to God by virtue of his authority as our Lord and Law-giver in the new and everlasting Covenant so that we are to perform this and every service in his Name that is in his authority by virtue of his commission and command Matt. 7. 7. 8. John 16. 26. 2. To Pray in the Name of Christ is to offer up our Prayers to the Father as persons interessed in Christ by Faith according to the Word believing and expecting acceptance with the Father for the sake of Christ and not for any worth in our selves Jesus Christ Son to the King of Glory being our only way of acceptance both of our persons and services therefore we must by Faith in all our addresses to the Throne of Grace have respect to Jesus as our way and as upon the Throne for us to plead our cause and to present the persons and services of his people in himself to the Father he is our friend in the Court of Heaven and to pray the Father in his Name is to pray the Father for his sake to accept us and grant our requests because by the Law of the new Covenant we belong to him and are the children of God by Faith in him And the reason why we must offer up all in the Name of Christ is because we are imperfect and our service imperfect and can have no acceptance but in him and for his sake who is perfect 1 Pet. 2. 5. 11. As an effect of this acceptation in 11. To pray boldly our dear Lord and for his sake a right Gospel way of praying is to pray boldly an holy humble boldness becometh Christians and God is well pleased therewith He would have them come with boldness to the Throne of Grace Heb. 4. 16. He having opened such a new and living way so full of Grace he would have his children to know it and improve it with all holy and humble boldness and confidence believing his readiness and willingness to hear and answer the prayers of his people God would have his people to exercise so much Faith in the way of the Gospel that new and living way as to command of him what he hath promised to give because he hath of his own Grace bound himself to it by his new Covenant Law promise and he takes it as Glory to his Name for his people to believe that he will not cannot with-hold what he hath promised therefore Believers ought to come to God with holy boldness and humble claiming their right by Grace in the blessings and blessed things promised in the new Covenant as the Apostles Acts 4. 24. to 31. 12. To pray in a right manner is to 12. Be constant pray constantly and not to faint and give over if you wax weary either through a carnal carelesness and sluggishness or fainting for fear of not being answered it 's the way to lose all and as a necessary ingredient to constancy and persevering herein you must add patience Ps 40. 1. I waited patiently for the Lord and he inclined unto me and heard my crie that is it was long before I had an answer but I waited long and patiently and had my desire in the end Christ put forth that Parable Luke 18. 1. to this very end That men ought alwaies to pray and not to faint to assure us that if we wax not weary God will hear and answer in the end Rom. 12. 12. Continuing instant in Prayer Eph. 6. 18. Praying alwaies with all supplication in the spirit and watching thereunto with all perseverance This is a duty that Saints must persevere in while they are in this World it 's the way in which God will be worshipped and they have daily need of mercy from him as for times of Prayer there is publick and private Prayer in Church in Family and in Closet all which ought to have its time The Prophet fixes on the morning Ps 5. 3. and 55. 17. Evening and morning and at noon will I pray and crie aloud and he shall hear my voice O that Christians would lay this to heart and not bethink time to spend in this holy and heavenly service to converse with God but according to the exhortation 1 Thes 5. 17. To pray without ceasing that is without being weary or giving over or neglecting so holy acceptable and needful a service it is a note of an hipocrite that does not alwaies call upon God Job 27. 10. but by fits and starts when he hath a mind to it or for fear in time of
must be helped along and supported 1 Thes 5. 14. Now we exhort you brethren warn them that are unruly comfort the feeble minded support the weak be patient toward all Now it 's evident that it was not only the Ministers or Elders the Apostle intended compared with ver 11 12 13. But it was the more perfect and spiritual members of the Church that they might know how to behave themselves towards the more weak and imperfect ones 2. There are degrees in this perfection 2. Among Churches among the Churches some Churches are more perfect than some being compared and that is it the Apostle intended in his writing to the Church of Corinth He could not write to them as unto spiritual but as unto carnal c. But he spake wisdom among them that were perfect 1 Cor. 2. 6. But we speak wisdom among them that are perfect c. that is more perfect and more spiritual as the Church of the Romans whose Faith was famous throughout the World Rom. 1. 8. and 16. 19. The deep things the Apostle writes to them about their freedom from the Law and sin by Jesus Christ and from condemnation by the Law of the spirit of life which is in Christ Jesus c. So likewise the Churches of Ephesus Phil. c. and Rev. 2 3 Chapt. Some Churches were more perfect than others and two of them excelling all the rest that of Smirna Ch. 2. 8 9 10. and that of Philadelphia Chap. 3. 7 8 9 10. 3. Among Ministers there is a ministerial 3. Among Ministers perfection spoken of in Scripture 2 Tit. 3. 17. That the man of God may be perfect c. That is the minister of God frequently so called in the Scripture 1. Of the old Testament Deut. 33. 1. Jude 13. 6. 1 Sam. 2. 17. 2 King 1. 9 10. And in the new Testament Paul calls Timothy the man oâ— God 1 Tit. 6. 11. But thou O man of God flee these things c. This is a ministerial perfection that is to be well instructed in the Scriptures and have thence learned how to fulfill their ministry 2 Tit. 2. 15. Study to shew thy self approved unto God workman that need not be ashamed rightly dividing the word of truth And among such are likewise diversities and degrees of perfection and that 1. In gift 1 Cor. 12. 11. 2 Cor. 11. 5. They differ 1. In Gift For I was not behind that is in gift the very chiefest Apostle which word chiefest implyeth clearly a diversity in gifts even amongst the Apostles for there was no chiefdom by Office but in Gift Peter and John seems to excel 2. In divine disposition to the work 2. In divine disposition some are more disposed thereunto than others The Apostle Paul had upon him the care of all the Churches 2 Cor. 11. 28. For which very probably he was envied by false Apostles deceitful workers the Devils ministers who envy those who are more sincere laborious and faithful than themselves ver 12 13 18 19. with Gal. 4. 17. They would exclude you or rather us that you might affect them And the same in substance he speaks of Timothy Phil. 2. 19 20. I have no man like minded that is no Minister that will naturally care for your estate It 's a choice virtue in a Minister to have a natural care of the Church of Christ such it seems were and still are very rare to be found 3. In labour and industry in the work 3. In labour as an effect of this divine disposition so the Apostle Paul laboured more abundantly than they all that is than all the rest of the Apostles see both disposition and labour for the Church together in Titus and the brother whose praise is in the Gospel 2 Cor. 8. 16 17 18. 4. In conversation and holiness there are 4. In conversation diversities and degrees of attainments and so of this comparative perfection in holiness and that in the true Ministers of Jesus Christ although it greatly concerns all to be exemplary in this matter 1 Tit. 4. 12. 1 Thes 2. 10. Gal. 2. 11 12 13 14. The reasons of these degrees of perfections and attainments both in Ministers and Members and so in the Churches are 1. From the varieties and degrees of Reasons 1. Difference in Gifts Gifts Graces and Virtues given by the Lord to his people he gives to some more to some less even as it pleaseth him Rom. 12. 6. 1 Cor. 12. 4 5 6 11. All these worketh that one and the self-same spirit dividing to every man severally as he will and in Matth. 25. 15. Is this held forth by our Lord in the diversity of talents and Eph. 4. 7. But unto every one of us is given Grace according to the measure of the gift of God 2. From the degrees of improvement of 2. Degrees of Improvement those gifts the Lord hath given for sutable to the improvement the Lord gives increase where persons are sluggish and negligent whether Minister or Member there is but little or no increase and where persons are diligent and faithful improvers of the talents received there God will bless it with increase Matt. 25. 29. For unto every one that hath it shall be given and be shall have more abundantly c. That is he that hath improved that which he hath as is clear compared with the former part of the Parable and will prove true both here and hereafter see Heb. 5. 12 14. Prov. 13. 4. 3. From the due and undue ends of persons 3. In their ends endeavour after a greater measure of perfection in gifts and virtues 1 Cor. 12. 7. The manifestation of the Spirit is given to every one to profit withal that is for spiritual profit both for himself and others but when Gifts and Virtues are sought after for pride honour and self-esteem or the like fleshly and base ends no wonder if God with-hold see Jam. 4. 3. Or if he answer the desire it is in a way of wrath as sometimes he gave his people their desire according to their lust but it was in a way of wrath Ps 88. 29 30 32. 3. A third sort of Perfection minded in 3. Perfestion in unity Scripture is a perfection in Unity amongst the Saints and Churches and this is a desirable perfection of which Christians greatly fall short at this day 1 Cor. 1. 10. Now I beseech you brethren by the Name of our Lord Jesus that you all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment Eph. 4. 2 3. Phil. 2. 2 3. This is promised in the new Covenant Ezek. 11. 19. Prayed for by our Lord Joh. 17. 21. And to be endeavoured after by all Saints and they that are contrary shew themselves to be carnal 1. Cor. 3. 3. A fourth sort of perfection spoken of in 4. In Vnity
and Christ that is of the new Covenant it must be perfection it is not imperfection they reach after too much of that they have already in themselves which makes them groan in the sense thereof therefore if they press forward after any thing it must be Perfection 2. By pressing forward after Perfection I intend a growing up into a greater measure of the perfection attainable in this mortal state for as hath been shewed there are degrees of Perfection attainable here both in Knowledg Faith Love and an holy conformity to our Lord Jesus in the Gifts and Virtues of the Holy Spirit 1 Pet. 2. 2. 2 Pet. 3. 18. And this is it the Apostle minds Phil. 3. 10. That I may know him c. That is that I may grow and increase in the knowledg of him and in a conformity to him for he knew him in part before O it 's a sign of a gracious soul that is truly longing and endeavouring after the highest degree attainable here of conformity to Jesus Christ 1 Joh. 3. 3. He that hath this hope in him purifieth himself as he is pure that is maketh Christ the copy and pattern after which he walketh 3. By pressing forward after Perfection I intend that the godly soul principled with perfection have in his eye the highest and glorious perfection and that is it he would attain if possible though he knows it 's not attainable here yet he reacheth after it and can do no less if interested in it it is his portion and that is it the Apostle intends Phil. 3. 11. If by any means I might attain unto the resurrection of the dead that is to that perfection that shall be attained at the resurrection of the dead ver 12 13 14. I press forward to the mark for the prize of the high calling of God in Christ Jesus God Christ is the mark we are running to 1 Pet. 3. 18. Mat. 16. 24. And Perfection and Glory is the prize we are running for 2 Tit. 4. 7 8 Rom. 2. 7. And he can never run right that hath not both the mark and prize in his eye So run that ye may obtain CHAP. XXIV Of Sincerity SIncerity being that which crowns all other virtues and duties for without sincerity all is nothing and must have its place and use in all relating both to God and Man without which it is unaccepted with God and although I have occasionally given hints of this virtue in other Chapters and particularly in that about Prayer in the manner how it must be performed yet I shall in this place speak something more distinctly yet briefly It being a virtue so well pleasing to God he desireth truth in the inward parts Psal 51. 6. man would not accept of hipocritical service or shew of love if he knew it so to be how much less will God accept of that which is but feigned and in shew God knoweth the heart the mind and thoughts and he will have the heart in all or nothing at all My Son give me thy heart God will accept no gift without the heart let God have the heart and he hath all but without the heart he will accept nothing All the glorious shews in Religion without the heart are but Painted sins and the persons but as Whited Tombs that appeas beautiful to men but within are full of Dead men Bones Sincerity must have its place in Faith or else it is but feigned and nothing worth true faith must be unfeigned 1 Tim. 1. 5. its to be feared that there is a great deal of feigned Faith in the World that makes men no better then Hypocrites Joh. 2. 23 24 25. Sincerity must have its place in love or else it s nothing and that 1. to God the Father Mat. 22. 37. to Jesus Christ his Son Eph. 6. 24. Grace be with all those that love our Lord Jesus in Sincerity Amen To the people of God for his sake it must be sincere heart love Mat. 22. 39. Thou shalt love thy Neighbour as thy self 1 Joh. 3. 18. love not in Word and Tongue but in deed and in truth 1 Pet. 1. 22. it must be unfeigned and with a pure heart fervently Sincerity must be in our prayers Psal 17. 1. Give ear unto my Prayers that goeth not out of feigned lips In a word Sincerity must be in all our services if they are accepted of the Lord 1 Chron. 28. 9. Psal 119. 34. Give me Vnderstanding and I shall keep thy Law yea I shall observe it with my whole heart ver 69. I will keep thy Precepts with my whole heart and 9. 1. I will praise thee with my whole heart so that whether it be faith or love prayer or praise or any part of obedience it must be with the heart a sincere heart a whole and undevided heart a heart and a heart the Lord disowneth I shall indeavour to shew some infallible Signs of sincerity Characters of a sincere heart plain from Scripture and Saints Experience not to darken truth or leave Souls at a loss but that he that runs may read and understand And in general as the ground of the whole a sincere heart is an honest heart and good heart Luk. 8. 15. this honest and good heart includes the whole of sincerity 1. An honest good and sincere heart 1. It s an open plain heart is an open and plain heart he is true in what he doth he hates and abhors deceit we use to say he is an honest man that deals plainly and justly so that he dares let all his actions come to the tryal so is it with the sincere soul he is honest and plain would have all his works done in the light he hates darkness he deals above board as the saying is he is willing that all his actions should be brought to the tryal Rom. 13. 13. Let us walk honestly as in the day c. The honest sincere soul loves the day he is not for night work nor deeds of darkness be it never so secret Joh. 3. 19 20 21. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God The sincere soul loves the light because it discovers the darkness of sin the sincere soul fears all sin especially hypocrisie he would not be an hypocrite for the world and therefore comes to the light Of the Word and Spirit of Christ to try his spirit and actions by that so he may know that his deeds are wrought in God that they are of God and owned and approved of him the honest sincere heart as he fears hypocrisie and comes to the light that he may understand of what soâ—â— his work is so he doth it sincerely and throughly he is in good earnest in the matter and therefore do not only search himself and is willing to be searched by others but is willing to stand to the Lo 〈…〉 searching who knoweth all things Psal 139. 23 24. Search
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
double heart is an heart the Lord likes not Jam. 1. 8. A double minded man is unstable in all his waiâ—s and 4. 8. Purifie your hearts ye double minded While the will is thus divided it 's no wonder if the power be wanting Let not such a man think to obtain any thing from the Lord. 2. If they will be in good earnest to turn to the Lord to believe and obey the Gospel to eschew evil and to do good set about the work and do not sit still and complain for want of power but look to the Lord and he will not be wanting to thee he that hath wrought the will will not fail in helping to do if thou set heartily about the work I shall say in this as David said to his Son in another case 1 Chron. 22. 16. Arise and be doing and the Lord will be with thee God never did nor never will damn any man for want of power but for want of will and so mens destruction is of themselves Obj. But Christ saith Joh. 6. 44. No man Objection can come to me except the Father which hath sent me draw him Answ True but first God draws by his Answ Word the Preaching of the Gospel and the wooing invitations thereof is the way by which he draweth sinners to himself these are the cords of his love by which he draweth Hos 11. 4. I drew them with the cords of a man with the bonds of love and I laid meat before them and this kind of drawing hath a natural tendency to effect the work if wilfulness keep not from the Grace presented and invited too 2. If the work hereby be so far effected in thee as a real desire to come to Christ know it is from the drawing of the Lord therefore come to him fall in with him while he is thus drawing thee the Lord calls thee Matt. 11. 28. Come unto me all ye that are weary and heavy laden and I will give you rest dispute not the power but an hearty and willing consent to imbrace Christ Jesus as thy Saviour and Lord according to the Gospel and the work is done CHAP. XXVII Of the Church of Christ in the new Covenant THE Church of God under the ministration of the Law or old Covenant was the natural seed of Abraham and so the Nation of the Jews to them was the Oracles and Ordinances given and them did he own for his peculiar people to worship him his people in Covenant and under his discipline and government The Church of God under the ministration of the new Testament since the death and resurrection of the Testator Jesus Christ are or should be the spiritual seed of Abraham that is true Believers both of Jews and Gentiles It 's now no National Church but a people gathered out of the Nations to the profession of Faith in Christ Jesus and obedience to him Gal. 3. 28 29. Act. 10. 34 35. Rom. 3. 29. Rev. 5. 9. But to speak more distinctly of the Church the word Church or Assembly as the Greek word Ekklesia imports is variously applied in the Scripture to any Assembly bad as well as good Acts 19. 32 39 41. The same word is so translated and applied to an Assembly met together for evil But when it intends the Church and assembly of God and of Christ on the new Covenant account that being it we are now about we may consider it according to Scripture on a three-fold considetion 1. It intends a people gathered out of What the constituted Church of Christ is the World by the ministry of the Gospel to the visible profession of Faith in Christ Jesus and obedience to him to Faith and Holiness the Gospel constituted Church of Christ and this is the Church I especially intend to speak of the visible constituted Church of Christ and this is distinguished into several bodies or congregational Assemblies under the regal Government of Christ their Lord yielding professed subiection to Jesus Christ in his Laws and Ordinances as far as they are instructed therein every particular Congregation having the same power from Christ their Head and Lord not one to Lord it over another but to help and assist in love and the Church of Christ is thus gathered into many particular Assemblies by reason of distance of place number of persons that they cannot assemble in one or a few Assemblies but in as many as are necessary for their coming together and comfortable serving of the Lord. That the Church of Christ is or should be gathered thus appeareth Act. 14. 23. 1 Cor. 1. 2. Gal. 1. 2. Rev. 1. 4. All which proves the truth asserted and that they had all of them the Ordinances of Christ administred in each Assembly as appears evidently by the Apostles reproof and direction on this account about matters of Order and Ordinances as relating to particular Churches 1 Cor. 11. and 14. Chapt. Tit. 1. 5. Phil. 1. 1. Rev. 2 and 3 Chapt. And this Church in all its particular Assemblies is gathered out of the World and from the World to the Lord by the Word and Spirit of Christ Matt. 28. 19 20. Mar. 16. 15 16. Act. 2. 41 42 47. and 4. 4. and 13. 48 49. This was the Apostles commission Act. 26. 17 18. Which work was alwaies accomplished in this way without and contrary to the humane power who ordinarily hath opposed this new Covenant work of Christ And what-ever Church it is that takes any other Lord or Law-giver besides Christ in religious things and owns an humane head either in its constitution by humane power or receiving Laws in matters of Faith and Worship is none of Christ's Church but an Harlot a Sinagogue of Satan who say they are Jews when they are not Rev. 2. 9. Committing spiritual fornication with the Kings of the Earth after the manner of the Whore of Babilon Rev. 17. 2. and 18 9. Taking the humane power as Head Lord and Law-giver in Christs concernments making them their strength support and uphold perswading the Magistrate to persecute all that fall not in with them who although Christ hath ordained that his Church should be subject to the humane powers in humane and worldly concerns yet this is that with which few are satisfied being otherwise perswaded by the false Church who delighteth in fornication and loveth to have another Head and Lord than Jesus Christ And the Churches of Christ thus gathered and constituted under Christ their Head Lord and Law-giver have an equal power from him with their distinct offices to carry on all the administrations of his Kingdom that is his Church according to the rules by him prescribed and in these Churches is God to be worshipped in all his appointments in spirit and in truth Joh. 4. 24. 1 Pet. 2. 5. And these visible constituted Churches of the Gospel are or should be all Saints true Believers they do bad service who to maintain their National Churches and all Christendom as called
to be the universal visible Church would perswade us that the visible Church of Christ have in it multitudes of Hypocrites though it 's true that Hypocrites have been and it 's like are and may be in the true Church of Christ yet they have no right and must give an account for their being there Mat. 22. 12. Luk. 26. 27. And surely they do bad work and draw a bad conclusion from the premises that is because Christ's Church may have Hypocrites in it they will pretend a Church for him of openly profane and ungodly Hypocrites But to prove that the visible constituted Churches of Christ are or should be true Believers this appeareth 1. From the way of entrance which is by Faith Repentance and Baptism Matt. 28. 19 20. Mar. 16. 15 16. Act. 2. 39 41. None must enter but in this way to let us to know that none else ought to be there 2. From the provision made for them when they are come in that they may find feeding for their souls according to the promise Joh. 10. 9. That is his holy appointments that lead to him who is the true Bread of Life for their building up in the Faith till they come to Glory Act. 2. 42. Eph. 4. 11 12 13. And truly we cannot rationally nor religiously imagine that he hath given such Gifts and left us such Ordinances to build up a company of profane and godless persons I think they are profane thoughts in those that think it 3. The order he hath left in his Church to exclude Hypocrites when discovered evidently declares that he never intended to have a Church of Hypocrites Matt. 18. 15 16 17. 1 Cor. 5. 7 8 13. 2 Tit. 2. 21. 4. It appeareth by the Titles given to the Church of Christ they are called Saints that is holy ones sanctified in Christ Jesus called to be Saints holy Brethren partakers of the heavenly calling the body of Christ and members in particular a chosen Generation a royal Priesthood an holy Nation c. With many like expressions all which do more than evidently demonstrate that Jesus Christ never intended to have his Church to be a den of Hypocrites and cage of unclean and hateful birds but to be an holy people to shew forth his praise in the World This is the visible Kingdom of Christ in this World though not of the World and those powers on earth that oppose his rule and government by his Laws in his Church are very bad neighbours to him he is content to let them have the outward regality and his subjects on that account to be subject to them and is a good neighbour to them and will do them no wrong but good all their daies if they would but be friendly to him and his for by him it is that Kings Reign but if they will not permit him his right what will be the issue is easy to be discerned Ps 2. 10 11 12. 2. The word Church of Christ does sometimes intend all true Believers in the World whether in or out of particular constituted Churches and this is it which is so commonly called the invisible Church which is indeed in some sense invisible that is none can certainly know the true believers but God alone 2 Tim. 2. 19. The Lord knoweth them that are his and none else no not themselves some of them and at some times yet in some sense the Church thus considered is visible in the world and do visibly own the Lord according to the measure of means and light enjoyed the Church thus considered I take to be intended in these Scriptures Rom. 10. 11 12 13. 1 Cor. 1. 2. Eph. 1. 21 22 23. where the Church is called The body and fulness of Christ Col. 1. 24. and as it is without question that in all ages many of the visible Church in profession have miscarried being none of Christs body truly the Church taking its denomination from the better part though all ought to be such so likewise we are in charity to judge that many may be out of the right constituted visible Church and Churches of Christ that are Members though it s none of their virtue so to be God hath his people in Babylon Rev. 18. 4. and his Church on this account hath he had in the world throughout all ages Eph. 3. 21. although for a long while but little of visibleness according to Gospel rule did appear and that is it I understand is intended Rev. 11. 1 2. Where the Worshippers are measured rather by the spiritualness of their invisible Worshipping then by the rule of their Ordinances Order and publick bearing up the name of Christ in this matter being troden under foot of the Gentiles that is of the Babylonish and Antichristian world and this is it I take to be the Universal and in some sort visible Church of Christ in the World the body of which all true believers are Members 3. The word Church sometimes intends all the elect of God and this is the invisible Church as to man and this is evident from the Scriptures Eph. 5. 25. Christ loved the Church before it was visible and gave himself for it So Heb. 12. 22. we read of the Vniversal Church of the first born c. the Church in this sense includes all the Elect but it is the bounden duty of all true believers to get themselves into the visible Profession of Christ and bearing up his Name in the World according to the rules by him prescribed and the highest and best light they have or may attain therefrom in this matter and to be under the government of Christ in some particular constituted Church of his CHAP. XXVIII Of the Ordinances Officers and Administrations in the Visible Constituted Church of Christ OUr Lord Christ Jesus hath left instituted Laws and Ordinances for his visible Church and Kingdom that his people by their submission to him therein might shew their subjection to his Regal Authority as to their Lord and King As there is no King but hath his Laws by which he rules so Christ our Lord and King hath his Laws by which he rules in his Church which is his Kingdom and a government distinct from all humane and worldly governments and admitteth not of any mixture of humane inventions or ordinances of men nor of any humane power to inforce to the obedience thereof Mat. 15. 9. Isa 29. 13 14. Psal 110. 3. Acts 2. 41. His subjects must â—e Volunteers voluntarily subscribing to his government they are a willing people in the day of his power being wrought thereto by his word and Spirit he is so far from foreseeing that he accepts none but those who serve him willingly Christ will have his Subjects like those 2 Cor. 8 3. Willing of themselves that is without humane constraint and ver 12. If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not and this is a truth
in all cases of Christs service in first listing themselves under him ver 5. They first gave themselves to the Lord c. this is acceptable when souls give themselves to the Lord to be saved and ruled by him Rom. 6. 17. and 2. in their continuance with him it must be willing John 6. 67 68. God hath in all his Administrations throughout all ages had his instituted Ordinances by which his people his Church was distinguished from others and in the observation of which they did visibly own God in the World and the truth is that the institutions of God in matters of Worship have been the Badge of distinction between his Church and the world throughout all ages and the cause of all the woe and misery that hath come on mankind and on the people of God hath been for the transgression of instituted Ordinances Adams transgression of an instituted Ordinance brought in death and misery in all mankind and all the Plagues and miseries brought on Israel of old was for transgression of the instituted Ordinances of God in the matters of his worship See 2 King 17. 7. to 20. all the misery and wrath complained of in the Lamentations of Jeremy was the effect of this very sin the Transgression of the Laws of God in the matters of his Worship in his Instituted Ordinances Levit. 1. 18. The Lord is righteous for I have rebelled against his Commandments and ver 16. Woe unto us we have sinned c. And for this will be the great controversie of God with the pretended Christian world in the latter days Isa 24. 1. to 6. The Lord Christ having appeared in the latter end of the world to put away sin by the offering of himself he being the substance of all former institutions they leading to him Col. 2. 17. Heb. 10. 1. and so he is become the great Lord and Lawgiver of his Church God speaking to us by him Heb. 1. 1. 2. Whom we are to hear i. e. to obey in all things Acts 3. 22. 23. all his Ordinances and Laws are indespensably necessary for his Subjects to obey him in so far as they know his will and ignorance will not altogether excuse in this matter therefore it behoves all to be dilligently inquiring that so they be not willingly ignorant The Laws Ordinances and Institutions of Christ for his Church his Kingdom to serve and worship him in are as followeth 1. Baptism after believing repenting 1. Is Baptism and turning to the Lord is the first duty required Mat. 16. 15 16. Acts 2. 38. 41. and is the imitating Ordinance into the visible Church and kingdom of Jesus Christ and is the duty of all true Believers and there is no other way or door of enterance declared by Christ but by Faith and Baptism Not by natural generation or birth as some imagine that is done away as being of the old Covenant where the natural seed were accounted for the seed Gen. 17. 7. ver 14. but in the New Covenant the spiritual seed that is believers are accounted the seed and subjects of Christs Kingdome and are to live under his laws Gal. 3. 26 28. nor by entring into Covenant as some others imagine which is after their own devising mistaking and misapplying the Scriptures as that 2 Cor. 8. 5. They gave themselves to the Lord and unto us by the will of God Hence some and that too men of parts and learning gather That they first gave themselves to the Lord by believing and accepting the Gospel and after to us that â—s to the Church by some Covenant which is a clear and palpable mistake its true in the first sentence that is they gave themselves to the Lord may be included their giving themselves to the Church by Faith and Baptisme for those who give up themselves to be the Lords Subâ—ects in his Church do give themselves to the Lord and to us by the Will of God that is they gave themselves to the ministry of the Saints in their necessities and that beyond what the Apostles hope was considering their great affliction and deep poverty that this is the true meaning of that Scripture is so plain that he that runs may read it so that I know no other way of enterance into the Church and visible Kingdom of Christ but by Faith and Baptism Neither understand I well what they mean that call Baptism a Covenant and talk so much of a Baptismal Covenant it s a language the Scripture knows not neither know I any other Covenant then the Gospel new Covenant of Grace which on our part is a willing consenting from believing the truth of the Gospel to be saved by Jesus Christ and to be ruled by him as Lord and King which faith and consent is to be confessed in order to Baptism by which the believer visibly gives up himself to the Lord as to be saved so to be ruled by him What other things are held forth in Baptism its meet for Christians to be instructed in as the washing away of sin Acts 22. 16. that is the pardon and purging away of sin by the blood of Christ not the washing of the filth of the flesh but the answer of a good conscience toward God 1 Pet. 3. 21. Yet the washing of the flesh is a figure of that within and a Conformity to Christ in his Death and Burial thereby signifying our Death to sin and our natural death likewise to confirm our Faith in the truth of the Resurrection Rom. 6. 3 4 5 6. 1 Cor. 15. 29. and why Baptism and the Supper of the Lord which is the second instituted Ordinance that I shall mention should be so frequently called Seals as they are by some I know not because the Scripture knows no such things some calls themselves to Seal Gods love to the soul and the believers interest therein As to this its true the love of God and Christ is abundantly held forth therein and the believer exercising faith may and I hope do meet with refreshing and sealing consolations therein and so he doth in other of the instituted Ordinances of Christ i. e. the Word and Doctrine of the Gospel but without the exercise of Faith he profits by neither Heb. 4. 2. Others say they are Gods Seals to confirm his truth in his Covenant to us and that God never sets Seal to the truth of any mans interest that we must look to our selves whether we have the faith to which the Covenant is made God seals to that he will not fail in performing of the Covenant on his part which have something of truth in it i. e. it behoves us to look that our faith is right and God will not fail in performance of his Covenant of life but its true likewise that God hath and doth set seal to the truth of his peoples faith in the Covenant of his Grace else they can have no seal but their own which must needs prove invalid in the day of
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
gain here its durable eternal and exceeding great a weight of glory Mat. 5. 11. 12. 1 Pet. 4. 13. Your reward shall be great in Heaven and your joy exceeding and full of glory at that day Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us bring your hearts to a right reckoning as the Saints of old have done reckon the littleness of the suffering and the greatness of the glory the momentariness of the suffering and the eternity of the glory and you will see that there is no comparison between them you will then indeed see and say that sufferings for Christ is your gain your riches as Moses that Servant of the Lord did He esteemed the reproach of Christ greater riches then the treasures of Egypt for he had respect unto the recompence of reward Heb. 11. 25 26. I shall now only answer two objections or questions about this matter and so conclude this Chapter 1. If it be true indeed that God and Quest Christ do love the Saints as the Scripture relates and that they are so nearly and dearly related to them i. e. to God as Children and to Jesus Christ as Espoused to him and Members of his body how it is possible for the Father and the Son to permit them to pass under such oppressions and wrongs from men in the World Answ 1. Without all controversie it Answ should not be so with them were they fit for another state it s not for want of love or good will in God that his people must be chastised but it is in love and faithfulness that the Lord doth it or permits it to be done it s for their good as hath been before shewed Parents correct their Children for their good and not their hurt in love to amend them and not to harm them though Children think the contrary he doth it for their profit To make them partakers of his holiness that they may not be condemned with the world 2. He will try them as I said before the truth of their Faith Love Patience and Constancy and great reason it should be so for the truth of our Lords love to us was tried to the purpose and that too in the way of his Suffering for us and he was content to suffer and bear hard and heavy things for us without grudging and repining and its meet our loves should be tryed likewise therefore let us arm our selves with the same mind 3. Though he in this way try and prove his people yet he takes all the wrong done to them as done to himself and will judge both his and their enemies in the end Zech. 8. 2. He that toucheth them toucheth the Apple of his eye Acts 9. 4. Saul Saul why persecutest thou me 4. His glory â—s concerned in it which should be more precious to us then our lives on your part he is glorified it is his glory to have a people in a sinful world to bear up his name before men in a way of profest obedience in opposition to the wickedness of the world and it will be for the glory of his Justice in the day of accounts that he had a people in the world that did own him and bear up his name in doing and suffering and shall silence and shame enemies at that day and cause them to justifie and Glorifie God in the day of visitation 2. Christ saith that his Yoke is easie Quest and his Burden is light Mat. 11. 30. how does it appear so to be seeing such heavy service and sufferings attend the Gospel Answ 1. It s a easie Yoke comparatively Answ with the Yoke of the Old Covenant which was such a Yoke as Peter saith Acts 15. 10. That neither we nor our Fathers were able to bear 2. It s easie and light compared with the Yoke of Sin and Satan which makes men to take great pains to do wickedly and very often destroy their bodies in the Service of Sin and Satan by Surfeiting and Drunkenness and other ways in which they willingly Sacrifice themselves to the Devil and their own Lusts and so to Eternal Condemnation from which Believers are delivered 3. To truly gracious Souls that love the Lord Jesus in Sincerity there is nothing so heavy a burden to them as sin nor pleasant as the service of the Lord and sufferings too when they live the life of Faith and love sin is their burden and the want of a suffering frame of spirit is their burden but Grace and Holiness and a Heart fitted to conform to Christ in every thing and to follow him where ever he leads that is the delight of the gracious soul Note this as a special distinguishing Character Note this between a gracious Sincere Heart and a Hypocrite or Formalist the burden of the Hypocrite is that there is such service and that there are such duties required such sins to be avoided and such sufferings to attend the Gospel and this is his burden He goes on heavily and at a hard rate and in all could gladly turn back again if self esteem and credit with Professors and legal conscience would permit and many poor souls waiting for a fair opportunity of drawing back ever and anon break through all and return as they were this we see by wofull experience according to that word 2 Pet. 2. 21 22. But the Sincere Christian rejoyceth in the Service and hateth the sin that doth so esily beset loves the holiness of God and the purity of his Word and Worship but is burdened and grieved that he comes so short in the right performance thereof he quarrels not at the strictness or holiness of the service but with himself that hath so much aversness in his nature thereunto He rejoyceth that God hath accounted him worthy to suffer shame for his name sake but is burdened with his own carnality and coming short in the right suffering spirit of the Gospel CHAP. XXX Of Death and the State after Death of the Resurrection and Judgment COncerning Death I need say but little not only the Scripture assures us of the certainty thereof that it is appointed for men once to die but common experience confirms the truth hereof we see it dayly that all men dye it is the way of all flesh great and small noble and ignoble good and bad all die except those of the Saints that shall be found alive at the coming of the Lord they shall be changed which will be a death to the body though not asleep in the grave but a sudden change 1 Cor. 15. 51. and many of the wicked shall not then die but be cast alive into the Lake of Fire Rev. 19. 2. But alas who is that so layeth it to heart the certainty and suddenness thereof so as to be preparing and prepared for it as doth concern them that prayeth with the Prophet Psal 39. 4. Lord make me to know
mine end and the measure of my dayes that I may know how frail I am and Psal 90. 12. So teach us to number our dayes that we may apply our hearts unto wisdom so as to be always ready when ever the time comes 2. Concerning the State of men and women 2. Of the State of men after death after Death their bodies return to the Dust according to the Word of the Lord Gen. 3. 19. and must there remain till the Resurrection and to the Saints it s counted and called a sleeping in Jesus and indeed it s a sleep to all both good and bad so called because there is a lying down as to sleep and shall be a rising again as men out of sleep Dan. 12. 2. They that sleep in the dust of the earth shall awake c. and their spirits returns to God that gave them Eccles 12. 7. Then shall the dust return to the earth as it was and the spirit shall return to God who gave it The Spirits of men being by divine ordinance immortal shall not die but return to the Lord i. e. to his disposal untill the Resurrection and as for the State of the Spirits of men after death what light I understand the Scripture giveth us herein I shall endeavour briefly to discover 1. For the State of the Spirits of the 1. Of the Saints Saints the Scripture seems clear that the place to which they go and where they shall abide till the Resurrection of the body is to a place above in Heaven called Paradise signifying a place of rest and pleasure 2 Cor. 12. 2 4. ver 2. the Apostle calls it the third Heaven and ver 4. explains it to be Paradise which is the place of rest for the Spirits of the Deceased Saints and not the highest Heaven the glorious habitation of God and Christ which is said to be far above all Heavens Eph. 4. 10. into the highest Heaven none are nor may enter at least till the Mediatory office of Christ be finished so it was in the Type none might enter into the most holy place but the High Priests only and Christ only is entered into Heaven it self and by himself to perform his Mediatory Office that this place above called the third Heaven and Paradise is the place where the spirits of the Deceased Saints are seems to be confirmed by the words of Christ to the Thief Luke 23. 43. To day shalt thou be with me in Paradise 2. And as for the State they shall be in it is described to be a better estate then here in the body and that they shall be with Christ See both Phil. 1. 23. that is more nearly with him and so in a far better condition then while here in the body 2 Cor. 5. 6 7 8. which should make all the truly Godly willing to depart this life and to be with Christ although the degrees of glory are reserved till after the Resurrection and Judgment yet at the departure out of this body it will be much better 2. As for the place and state of the wicked 2. Of the Wicked as the Saints attain not the highest glory so the wicked go not into the place of the greatest punishment the reason as to both is because there is a judgment to come and God doth not first execute and then judge but first judge and then execute the sentence Mat. 25. 31. the most and best light I find in Scripture concerning this matter is that there is a place where the spirits of wicked men are kept and reserved by the Lord as Prisoners for the judgment 1 Pet. 3. 19. 2 Pet. 2. 9. 3. Concerning the Resurrection and in 3. Of the Resurrection 1. All shall be raised this I shall premise six things 1. Prove the truth thereof and that it shall be general of all both just and unjust Act. 24. 15. And have hope towards God which they themselves also allow that there shall be a Resurrection of the dead both of the just and unjust and this our Lord confirms John 5. 28 29. and the Apostle 1 Cor. 15. 12 c. where the Apostle disputeth against those that deny this Doctrine stating the truth hereof on such plain and infallible grounds as might tend to satisfie Conscience in this matter and to silence all gain-sayers and indeed this truth is stated both in the old and new Testament and have been the Faith of all the Saints since the Fall Job 19. 25 26. 27. Psal 49. 14. Isaiah 26. 19. John 11. 24. Acts 26. 6 7 8. Heb. 11. 35. 2. It shall be the same bodies that was 2. The same bodies laid down in the dust that shall be raised again and not another body for that would be no Resurrection but a Creation the Resurrection will be a work of greater power and wisdom then the Creation of other bodies For God to bring up the same bodies through all the difficulties and impossibilities to reason and flesh will abundantly magnifie God in his whole name in the Restauration work and Jesus Christ by whom it shall be done that it shall be the same bodies that shall be raised See Isa 26. 19. It is them that sleep in the dust of the earth that shall awake Dan. 12. 2. And them that be in the Grave that shall come forth 1 Joh. 5. 28 29. And every seed shall have his own body 1 Cor. 15. 38. 3. What bodies the Saints shall be raised 3. VVhat Bodies in though the same body shall be raised for substance yet they shall be changed 1 Cor. 15. 51. Behold I shew you a mistery we shall not all sleep but we shall all be changed The change must pass upon all both living and raised Saints shall be changed and this change is held forth in various expressions and terms ver 42 43 44. It s sown in corruption it s raised in incorruption it s sown in dishonour it s raised in glory it s sown in weakness it s raised in power it s sown a natural bâ—dy it s raised a spiritual body c In a word for all the Apostle states the change in full Phil. 3. 20 21. and yet it must be the same bodies for substance changed and made spiritual as the Water was turned into Wine Joh. 12. not by alâ—ering its substance but its nature and quality so shall it be in the Resurrection But this change is indeed a Mistery that it shall be we ought to believe but what it shall be is a Mistery further then the Divine Revelation hath instructed us therein it shall be a conformity to Jesus Christ and that will be enough and the fulness of the Saints Glory Ob. Some may say the Apostle calls those Obj. Fools that are inquisitive about the body what it shall be in the Resurrection 1 Cor. 15. 35 36. Ans The Apostle calls not those Fools Answ that solemnly inquire after this Mistery to understand what God hath â—evealed
in this matter that they may glorifie him in believing and have the comfort thereof to their souls but he calls them Fools who deny the Resurrection and asks this question in opposition on purpose to silence those who own and believe the Resurrection who ask the question in craft and not of sincerity as is evident from the scope of the matter This relates to verse 12. How say some among you that there is no Resurrâ—ction of the dead these it were the Apostâ—e supposeth might make this question not so much for satisfaction as for opposition and to strengthen themselves in their errour and such it is the Apostle calls Fools 4. The time when the Resurrection shall 4 The time when be and that is at the second and Glorious coming of our Lord Jesus from Heaven Mat. 29. 30 31. with 1 Thes 4. 16. For the Lord himself shall descend from Heaven with a Shout with the voice of the Arch-Angel and the dead in Christ shall rise first so that the Resurrection shall be at the coming of Christ from Heaven when he shall come again and receive his people to himself that where he is they may be also 1 Joh. 14. 3. 5. The order of the Resurrection and 5. The order of the Resurrection that is explained 1 Cor. 15. 23. Christ the first fruits afterwards they that are his at his coming and then or afterward cometh the end When all shall be raised this is the order of the Resurrection For every man must be raised in his own order What distance of time this order may admit I shall here forbear to speak of but that there shall be a first and second Resurrection is plain from Scripture 1 Thes 4. 14 16. Rev. 20. 4 5. and ver 12 13. cometh the end or general Resurrection 6. The end of this Resurrection it is to 6. The end thereof the Saints that they may be perfected in the Restauration of the new Covenant and receive the end of their Faith Service and Sufferings and to the wicked that they may receive the due and iust reward of their Wickedness and Rebelion against the Lord. See both Joh. 5. 28 29. Dan. 12. 2. from what hath â—een said in this matter 1. Take a taste of that spirit that denyeth Vse the Resurrection that pretends it only to be an inward Resurrection from the death of sin which rightly understood hath something of truth for there is a spiritual rising with Christ accomplished here in all the Saints Col. 3. 1. but that is â—ot all nor without this will it be any thing at all 1 Cor. 15. 18 19 for to deny the Resurrection of the body is to deny all Religion so the Apostle reasons and explains it ver 15 16 17 18 19. so that those who deny the Resurrection of the body are miserable comforters and are like to come to a miserable end and under this motion it was deâ—yed of old that is that all was accomplished within and so said that the Resurrection was past already 2 Tâ—m 2. 18. they would not be so gross as in terms to deny the Resurrection but said that it was past already 4. Of the iudgment that shall be at or after â— Of judgment the Resurrection 1. That there shall be an Eternal Judgment is one principle of Religion and the Faith of all Saints and the wicked do acknowledge this in word but if they did really belieâ—e it in their hearts they durst not do as they do but to prove the truth asserted that there shall be a general iudgment and account given to the Lord for all things done in the body Eccles 11. 9. and 12 14. God shall bring evâ—ry work unto judgment with every secret thing whether it be good or whether it be evil Heb. 9. 27. And as it is appointed to men once to die and after this the Judgement Acts 17. 31. Quest Must the Saints come to judgment Quest and give an account at that day Ans Yea all must come to judgment Answ and give an account at that day Saints as well as Sinners 2 Cor. 5. 10. For we must all appear before the judgment seat of Christ that every one may receive the things done in his body according to what he hath done whether it be good or bad The Saints must not expect to pass in the judgment without giving an account of all their actions Rom. 14. 10. We shall all stand before the judgment Seat of Christ v. 12. So then every one of us shall give an account of himself to God So that in vain do they imagine and talk who think and say they shall have nothing to do at that day but in to Glory without passing the judgment a dangerous Doctrine to be asserted and contrary to the plain testimony of the Scripture Reasons why the Saints must come to Judgment 1. Because there are many bad persons Hypocrites under the name and profession of Saints both of Preachers and Hearers that must then be discovered and brought to light and receive their judgement accordidgly Then the Sinners in Sion shall be afraid fearfulness shall surprize the Hypocrites then many that had high thoughts of themselves here will be speechless when the Lord shall say unto them Depart from me ye workers of iniquity I never knew you 2. Because many Saints and such as may be saved at that day do allow themselves in tâ—ings contrary to the will of their Lord both in Omission and Commission for which they must give an account many of the Saints it is to be â—eared doe bad work here or else there are but few Saints on earth for which they must be judged for they must give an account for every thing done whether it be good or bad good to be approved and bad to be reproved for all things must come to the light and be made manifest 3. All must come to judgment because all must receive according to their works there can be no rendering according to the deâ—ds done in the body without coming to judgment we may not imagine that the most righteous â—udge will do up things in confusion but he will do all things in righteousness and equity its evident that God will give diversities and degrees of rewards to his people at that day Dan. 12. 3. Luke 19. 17 19. 1 Cor. 15. 41 42. and those diversities of rewards shall be dispensed according to their works Mat. 16. 27. not as the Meritorious cause that is all in Christ Jesus both as to Justification and Salvation all true believers are brought into a justified and saved state in him and into a capacity of acceptable service for his sake and their works shall be all reckoned to them and so be rewarded so that the less Christians have been exercised in working for God the less will their reward be and thereby their negligence will be reproved and the more they sin against Jesus Christ in matters of Worship
the greater will their loss be all buildings contrary to the Lord must be accounted for and the owners thereof suffer the loss though they may be saved yet it will be so as by fire 1 Cor. 3. 12 13. 4. The Lords people must come to Judgment because allâ—sin must be repented of first or last there are many sins in the Saints that they allow themselves in and some it may be they know not to be sins but take them to be virtues all which they must have a time to be convinced of and to repent May we imagine that God hath ordered repentance for his people here and his Church to expect repentance for known and gross sins and yet if any sins pass unrepented of that they must never be repented of surely we cannot rationally imagine it In this I understand that not any sins of the Saints repented of and warred against shall be accounted for at that day but they are pardoned by the Law of Grace according to the word of Grace 1 Ja 1. 9. Object The Scripture saith Heb. 8. 12. Object I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more this seems to contradict the present affection of an after reckoning and account to be given by believers Answ 1. We ought not so to understand Answ one Scripture as to contradict another especially such a general truth asserted in so many Scriptures as this is Therefore 2. We are to understand that Covenant to relate in its glorious and perfect ministration to the glorious state of the Kingdom although it took its enterance from the death of the Testator and believers are now under it in its first and beginning ministration for there is no other Covenant but this new and everlasting one yet we do find that now God doth remember the sins of his people so as to afflict and judge them and this they have felt and do feel and are like to feel in this imperfect State But in as much as the new Covenant is the Covenant of the new and restored state and especially in it is the perfection thereof intended thougâ— it hath a preparative enterance now in waâ— of grace it shall then be perfected both iâ— Grace and Glory and the final doing awaâ— of sin will â—ot be till after the judgment and then God will remember their sins no more so as to judge them for it neither shall hâ— people sin any more Isa 33. 24. Rev. 21. â— And so 5ly The Saints must come to judgment that so God and Châ—â—â— may be admired in the pardoning Grace of the new Covenant at that day they shall admire and glorifie his mercy more then ever they did or could before they shall then see how justly they might be condemned and sent away with Hypocrites and Unbelievers and shall admire the grace of their Salvation beyond what they were of capacity to do in this mortall Estate Acts 3. 19. 2. Tim. 1. 18. 2 Thes 1. 10. Jude verse 21. 6. And finally it must be so that the justice of God may appear the more righteous and convincing to his and his Churches enemies when they shall fee and know that his people that have owned him here must come to judgment and be scarcely saved through the appearing difficulties how justly must they be condemned 1 Pet. 4. 17 18. which is truly applicable hear relating to the afflictions of the Church and so it will be then Judgment must first begin at Gods house he will judge and acquit them first Where then shall the ungodly and sinner appear what judgment must they expect how will it silence them and cause them to justifie God for ever in the righteousness of his judgment toward them Let the Lords people believe this truth and so live in this world as those that do expect to give an account of themselves and of all their works to God 2. The wicked must then come to judgment all men great and small must then appear to give an account of all their wickedness their unbelief disobedience persecution hard speeches and hard actions spoken and done against the Lord and his people for all their abominations and filthiness O! woe will it be at that day to all the wicked of the earth who will now forget God and will have none of him that bid God depart from them they will none of the knowledge of his ways the Lord will bid them depart at that day into everlasting fire O consider this ye that forget God least he come and tear you in pieces and there be none to deliver Psal 50. 22. 2. Who shall be the judge and that is Jesus Christ he shall be the great judge of the World and of the Saints too see both Mat. 25. 31. Acts 17. 31. He hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained c. Rom. 2. 26. and 2 Cor. 5. 10. We must all appear before the judgment Seat of Christ c. And the Father will judge in and by the Son so that it will be the judgment both of the Father and the Son God will judge the world in righteousness by that man c. Quest Why will God judge the world by Jesus Christ and not do it himself immediately Answ 1. Because he hath done all his works by him from the beginning he at first made the world by him Heb. 1. 2. by him he Redeemed the world again out of that estate into which it fell by Transgression which shall be accomplished in his times Eph. 4. 30. Rom. 8. 23. Rev. 21. 5. by him he governs the world now even in its fallen estate Eph. 1. 21 22. and by him Believers shall be saved Acts 4. 12. By him the dead must be raised Jâ—h 5. 28. And by him must the World be Judged God the Father never did nor never will do any thing without him but by him he hath and will accomplish all his work especially the Restauration work 2. Christ must be judge of the World because he is most sutable and fit to judge the World because he is the son of man Joh. 5. 27. He hath given him authority also to execute judgment because he is the Son of man God considered out of Christ is dreadful would destroy men none can see him and live till after the judgment be past so that he alone is fit to judge because he is the Son of man and able to Judge because he is the Son of God 3. Christ must be the judge of the world because he dyed for the World He gave himself a ransome for all men he â—â—â—â—ed death for every man therefore must he judge the world for their sin against him in neglecting and refusing the salvation by him wrought forth and tendered to the world and to justifie his people that have believed his love and owned him in the world so that he died for the
world must be judge of the world that all mens mouths may be stopped in the Judgment and that his people may admire him in his wonderful grace 4. Christ must be judge of the World because therein God the Father had a design to honour him and to make him glorious before the world Joh. 5. 22. 23. The Father judgeth no man but hath committed â—â— judgment unto the Son that all men should honour the Son even as they honour the Father c. That in all things he might have the preheminence Col. 5. 18. That as he humbled himself to the death for the sin of sinners and became the contempt and scorn of men and is so in his members still so he might be exalted over them all and be visibly manifested to be Lord and Judge of all men Phil. 2. 7 to 11. Isa 53. 12. Rev. 19. 16. all which makes much for the people of God he that dyed for them shall be their judgâ— who will surely judge so as to save all the meek of the earth but terrible will it be for the wicked the Lamb slain is become theâ— judge Ps 76. 8. 9. Rev 6. 15. 16 17. That he whom the nations abhorred and man despised is a servant of Rulers should become their judge will be their astonishment for 〈◊〉 the Lamb slain be become the judge yet he will be very terrible to his enemies As for the day and time it shall be at and after his next appearing in glory as for the manner it will be very terrible honourable and glorious a Fryday to the wicked as for its continuance the time of the judgment must be suitable to the greatness and honour of the work probably it must take up length of time that all things may judiciously be done so as to stop all mouthes so that the day of judgment may be long and the execution thereof must be for ever CHAP. XXXI Of the Coming Kingdom and Reign of Christ on Earth THat Christ shall come again from Heaven 1. That he shall come the second time in Glory is a great truth of the Gospel believed of all the Saints and is indeed the crowning part of the Gospel in which I shall endeavour to shew these four things 1. That he shall come again from Heaven 2. The time when he shall come 3. The manner how he shall come 4. His end in coming or the work he shall do when he cometh 1. That he shall come again the second time is a truth so abundantly held forth in Scripture that he that runs may read Testimonies for proof hereof 1. The Prophets witness to this truth this Moses in substance speaketh of that is of the work that shall be done at that day Deut. 32. 36. 43. and Dan. 7. 9. 13. speaks the very language of the new Testament concerning the coming of Christ I saw in the night visions and behold one like the Son of man coming in the clowds of Heaven so Jude saith ver 14 15. That Enoch the seventh from Adam prophesied saying behold he cometh with ten thousands of his Saints c. The second testimony is Christ himself who is truth it self from his own mouth Mat. 24. 30. Then shall appear the Sign of the Son of man in Heaven and they shall see the Son of man coming in the clowds of Heaven with Power and great Glory Chap. 16. 27. and 25. 31. Rev. 22. 20. 3. The testimony of Angels whom God hath frequently made use of to declare his will to men Act. 1. 10 11. 4. The fourth testimony is of the Apostles of our Lord and Saviour Jesus Christ after his Ascention 1 Thes 4. 16. For the Lord himself shall descend from Heaven with a shout with the voice of the Aâ—ch-Angel and with the trump of God c. Heb. 9. 28. To them that look for him shall he appear the second time without sin to Salvation This Doctrine was preached and believed in the first foundation work 1 Thes 1. 9 10. In their first conversion this was their Faith they turned to God from Idols to serve the living and true God and to wait for his Son from Heaven this was the Faith of the Saints exprest in Scripture to be looking for the blessed hope Tit. 2. 13. Rev. 22. 20. And this hath been the Faith of the Saints ever since and is and shall be till he come however persons who pretend to Christianity deride and scorn this glorious truth and those who believe and wait for this blessed hope calling the promises of his coming litteral promises and that they who look for it shall never see it and so fulfill the Scriptures who foretold of such persons to â—e in the latter daies 2 Pet. 3. 3 4. Well it would be for such persons if the Lord never come to call them to an account for their infidelity and disobedience to him but the Lord Jesus shall be revealed from Heaven in flaming fire taking vengeance on them that know not God and obey not the Goâ—pel of our Lord Jesus Christ c. 2 Thes 1. 7 8 9 10. 2. The time when he shall come and 2. When he shall come in this I shall note two things 1. That the time is as to man uncertain though the thing be certain yet the time is uncertain and I think it 's great weakness iâ— not presumption in any to pretend to fix the time though I do not question but that probably God may have discovered the time in the Scripture but if so it 's not so discovered as that any man is likely to understand it for the Scripture lets us to know that there are some things recorded that are sealed till the time of the end Dan. 12. 9. But that the time of the Lords coming is uncertain as to man I shall state on these following grounds 1. The Prophets did not know it though 1 Vncertain to the Prophets they spake of the restauration work that is to be accomplished at that day Acts 3. 19 20 21. All the Holy Prophets did speak of the things to be done when God does send Jesus Christ from Heaven but as to the time they could say no more but that it should come to pass in the last daies in the latter end of the World Isa 2. 2. Mâ—c 4. 1. Jer. 23. Having prophesied in the former part of the Chapter of the glorious restauration of the Church which shall be accomplished at that day with the destruction of the Churches enemies saith ver 20. In the latter daies ye shall consider it perfectly 2. The Apostles did not know the time 2. To the Apostles though they believed and taught the truth of the Doctrine yet the time was hid from them any otherwise than signs and probable conjectures as Paul 2 Thes 2. 3. That day shall nâ—t come except there be a departing from the Faith first 1 Joh. 2. 18. Little children it is the last time and as ye have heard
this world in its old estate but in the world to come The new Heaven and new Earth wherein dwelleth righâ—eousness see this more full in cap. 9. 2. The Restauration work and Kingdom Reason 2 of Christ on Earth was the great design of God to be accomplished and made manifest ever since the Fall of Man and therefore it must be as you may see at large in chap. 9. unto which I refer the Reader for Confirmation of this Argument and indeed Gods Covenant and design in this matter is the foundation of this building hence it is that he hath so abundantly filled his word with the Prophesies and promises thereof throughout both the old and new Testament as hath been before proved 3. This hath been the Faith of the Saints Reason 3 of old and should be ours built upon the word of the Lord and therefore it must be so or else they must lose their faith and expectation to enjoy a Heavenly Kingdom and Country with Christ their King Heb. 11. 13 to 16. speaking of the Fathers of old that they all died in Faith not having received the promise i. e. of actual possession but having seen them afar off and were perswaded of them and imbraced them and confessed that they were strangers and Pâ—lgrims in the earth What promises was it which they saw and were perswaded of Surely it must be the promises of this glory which made them to be as Strangers and Pilgrims in this world and thereby plainly declared that they sought a Country that is the Country Kingdom Blessedness and Glory promised Psal 37. 11. The meek shall inherit the Earth and delight themselves in the abundance of peace verse 29. The Righteous shall inherit the Land and dwell therein for ever and this Christ applyeth to the New Covenant Mat. 5. 5. Blessed are the meek for they shall inherit the Earth Rev. 5. 10. And hast made us unto God Kings and Priests and we shall Reign â—n Earth O! why should the people of God now be so unbelieving as to tâ—is truth and the Saints of old so full of Faith therein 4. It must be so because the Earth and Reason 4 World was at first made for man God made the World and all things therein and then made man to possess it and gave him rule and Dominion over it Gen. 1. 28. though he quickly lost it by his sin and immediately the second man the Lord from Heaven was promised by which it was upheld and man to have the use thereof in the faln state and in much misery and in subordination to the Lord Jesus in order to the Restâ—uration promised that God might not lose his design in his work here below but might raiâ—e it up to a better and more glorious end Psal 8. 4 5 6. The Prophet in way of admiration saith What is man that thou art mindful of him and the Son of man that thou visiten him for thou haâ— made him a little or a little while lower then the Angels thou hast crowned him with glory and honour thou madest him to hâ—ve Dominion over the works of thine hands thâ—u haâ—t put all things under his feet c. in which the Propâ—et relates 1. To Adam before his Fall who was a Figure of him that was to come And 2 Especially to Jesus Christ the second man and Lord from Heaven wâ—o comes in to take the headship and Dominion especially of the restored world and all his people with him as is explained by the Apostle Heb. 2. 6 7 8. by which its evident that as God made the world for man and he by his sin lost it so it shall be restored to I will not say its first and Primitive Purity a better estate for man then at the first as the Lord thereof exceeds the first man Who was of the Earth Earthly so must it be restored suitable to such a Lord and the Inhabiters thereof with him it must be a Holy Heavenly Country VVherein dwelleth Righteousness be sure God did not make the World to destroy it but he will restore it to be an habitation for men according to the end of its first Creation 5. Both Christ and the Saints have had Reason 5 their suffering part here below in this world and therefore must have their glory here below in the place of their reproach and suffering of their Faith and Service shall their honour be they have suffered on Earth and they shall Reign on Earth thus of Christ Isa 53 12. Therefore will I divide him a portion with the great and he shall divide the spoile with the strong because he powred out his soul to the death c. Because he suffered here he must have a portion divided with the great and divide the spoile with the strong What in Heaven No the great and strong are not like to come there but it must be here below according to the many promises before mentioned when all things shall be manifestly put under his feet and the Saints his followers in the Regeneration shall have their glory with him Matt. 19. 28. which answers Isaiah 1. 26 27. Romans 8. 17. 6. It must be so for the glory of God for Reason 6 he made all things at first very good for his own glory but it stood not in that estate but soon fell by sin and must with man have been dissolved had not Christ been promised by whom it was and is supported in order to a greater glory if the World had been dissolved God had losed the glory of so great a work in breaking it to pieces as soon as it was made and if there were no more glory to God to be expected from his Creation of the wonderful Fabrick of the Heavens and the Earth with the things therein then hath been in the faln state wherein he hath been so much dishonoured and abused it had been but little differing from its being dissolved immediately upon the Fall But we are to understand that the design of God was not to let such a Creation and glorious building to fall to nothing or die away by degrees through age and corruption for his own creating power and glory to restore it to a more glorious â—ate then at first he will not let go the glory of such a Creation at so low a rate as is imagined No no but he will yet once more make the place of his feet glorious Isa 60 13. What that is see Isa 66. 1. chap. 44. 23. Sing O Heavens for the Lord hath done it shout O ye lower parts of the Earth break forth into singing ye Mountains O Forrest and every Tree thâ—rein for the Lord hath redeemed Jacob and glorified himself in Isâ—ael What is the matter Why it is for the accomplishment of the Restauration Work When God did send Jesus Christ from Heaven Prophecyed of by the Prophets it is for the New Heavens and new Earth wherein dwelleth righteousness it is for that God hath made the place
of his feet glorious In a word it is for the Salvation of the Church for that God hath thus glorified himself in Israel chap. 60. 21. Thy people also shall be all righteous they shall inherit the Land for ever the branch of my planting the works of my hands that I may be glorified We may not imagine that God made himself such a Creation to lose the glory thereof but he will so order it in the Restauration thereof as shall be more for his glory then if it had never faln and thus it appears that this new restored Estate and Kingdom of our Lord on Earth must be for the gaining and augmenting of the Glory of God in the Created World beiâ—g restored by Jesus Christ who shall be the Visible Lord of that Estate 7. Reason to confirm this truth is that Reason 7 God hath stated the perminancy and everlastingness of his New Covenant Grace and Life to his people on the durableness of the Works of Creation which includes both the Heavens and the Earth Jer. 31. where the new and everlasting Covenant is stated ver 31. to 34. saith ver 35 36. Thus saith the Lord who giveth the Sun for a light by day and the Ordinances of the Moon and of the Stars for a light by night c. If those Ordinances depart from before me saith the Lord then the Seed of Israel shall cease from being a Nation before me fâ—r ever intimating in plain terms that when the Creation of Heaven and Earth ceaseth to be his Church must cease to be so that those who believe the destruction and nihelation of the Creation and that Christ shall have no restored Kingdome therein do thereby though inconsiderately believe an end of Church and Salvation by Jesus Christ chap. 33. 20 21. Thus saith the Lord if you can break my Covenant of the day and my Covenant of the night that there should not be day and night in their season then may also my Covenant be broken with David my Servant that he should not have a Son to Reign upon his Throne and his name muâ—t continue as long as the Sun Psal 72. 17. Which implyeth the perpetualness of the works of Creation if it were possible for these to fail then Christ our King and Covenant of peace might fail Psal 39. 29. the promise of the Saints glory being no longer then these do continue and if so Christs Reign on Earth is in it self no strange thing For as the new Heavens and new Earth which I will make shall continue before me saith the Lord so shall your Name and your Seed remain Isa 66. 22. As for the New Heavens and the new Earth see chap. 65. 17 18. 2 Pet. 3. 13. Rev. 21. 1 5. 8. I think I may say that it is the judgments Reason 8 of all Intelligent persons that if man had not sinned he had not dyed but lived for ever and then he must be created in such an estate and the Earth and Heaven must have been for ever for man to be supposed to be more durable then the matter of which he was and the Creation that was first made for him is irrational And man for sin returns to the Earth again his matter whereof he was made and is as truly Earth again as any other part of the Earth is and yet we on good grounds believe that God will bring up all men anew out of the Earth again in the Restauration and why should it be incredible to us that the Earth and Heavens that fell with man and for mans sin shall be renewed and changed any more then to believe the Restauration and change of men having as full and plain promises from the same God for the one as for the other The Restauration of the Heavens and Earth to be a habitat on for Christ and the Saints is I answer as authentick from Divine Revelation as the Resurrection and Change and as rational to all Rational and Intelligible persons 9. The Scripture saith expresly that Reason 9 the Earth abideth for ever Eccles 1. 4. One Generation passeth away and another cometh but the Earth abideth for ever Psal 104. 5. who laid the foundations of the Earth that it should not be removed that is it shall abide for ever in the renewed estate and then no wonder if the Kingdom of Christ be for ever in his Reign on Earth and the Saints Kingdom with him according to Dan. 7. 27. 10. And finally it must be so because Reason 10 both the Heavens and the Earth was made by Christ and for him Col. 1. 16. and he shall possess it all in another manner then yet he doth Heb. 2. 8. But now we see not yet all things put under his feet that is as it shall be in his visible Kingdom and possession Psal 2. 8. Ask of me and I will give thee the Heathen for thy inheritance und the uttermost parts of the Earth for thy possession And thus it is clear both from plain Scripture and from Scripture Reason that Christ and the Saints shall Reign on the Earth that is in the new Heavens and new Earth wherein dwelleth righteousness Isa 32. 1. Behold a King shall Reign in righteousness and Princes shall rule in Judgment c. 3. I now come to answer such Objections Ob. Answered against this truth as I have met withall Object 1. That Heb. 2. 5. For unto the Angels Ob. hath he not put in subjection the world to come of which we speak intends the present ministration of the Gospel that being the matter the Apostle is treating about both in the first Chapter and in the verses preceeding that saying and therefore it relates not to this Kingdom or World to come Answ It s frequent in Scripture to apply Answ that which especially relates to the glory to come to the present Ministration and that truly too because the present Gospel Ministration is an Usher and Preparative to that glory to instance in this Epistle c. 4. where the Apostle applyeth the rest of the Sabboth to this rest in Glory ver 4. 9. yet he applyeth it to the present time as began to be entered into by Faith ver 3. For we which have believed do enter into rest and chap. 8. 6. to 13. the Covenant which in its perfection relateth to the State of Glory and is the everlasting Covenant the Apostle applyed to the present time and Ministration and the reason is because it is all one Covenant it s the Gospel Covenant and the Application of it to the present time no whit derogates from its being the Covenant of the glorious state I could give many instances to this purpose as Joel 2. 28. to 31. is a Prophesie especially of the glorious estate yet the Apostle makes the Application thereof to the present time and that truly too But 2. the Apostle is treating both before and after of this restored estate as well as of the present ministration of the
Gospel as c. 1. 10 11 12. and after the Text mentioned ver 6 7 8. so that ver 5. is a relative to that both before and after it being usual in Scripture to intermix things that wisdom may be exercised to find out the Relatives to which each matter doâ—h relate instance 1 Cor. 6. 12 13. which mâ—st be understood with c. 8. and 1 Tim. 5. 23. inserted without any reâ—ative as we find but a sentence intermixed relating to Timothies health 2. Ob. Peter in his 2d Ep. 3. Chap. speaks Object of a Dissolution of the Heavens and Eâ—â—th by Fire and not a Restauration therefore it seems unlikely to be restored c Ans We must understand the Diâ—solâ—tion to intend the corrupted estate thereof Answ and so a refining and purifying or renewing out of its old estate and must be understood with other Scriptures as Heb. 1. 11 12. taken out of Psal 102. 26. and applyed to the Restauration work of Christ they shall perish but thou remainest and they all shall wax old as a garment as a vesture shalt thou fâ—ld them up and they shall be changed c. which explains what Peter intends by dissolving or burning or changing and making new and this Peter himself explains to be his meaning in the same chap. v. 13. Nevertheless we according to his promise look for a new Heaven and a new Earth c. That is though I speak of burâ—ing with fire yet I intend not a dissolution but a changing restoring A new Heaven and new Earth according to his promise 3. Object That Christ doth already Reign and is in his Kingdom his Church and in some sence his people do Reigne Object with him 2 Pet. 1. 11. So an enterance shall he ministred to you abundantly into the everlasting Kingdom of our Lord and Saviour Jesus Christ And Col. 1. 13. We are said to be delivered out of the Kingdom or power of darkness into the Kingdom of his dear Son Answ We have an entrance by Faith into the Kingdom of Christ now and are become his subjects i. e. true believers but Answ that does not argue that neither Christ nor Saints shall have no Kingdom hereafter it s a truth believed of all Christians that Christ hath his Kingdom of Grace here in and over his Church and that Christ and Saints shall have the Kingdom of glory hereafter and it is the same in substance that I plead for Christs Kingdom in and over his Church now in this world may not should not work such thoughts in any that he shal have no Kingdom in the world to come 4. Object The Fifth Kingdom is already that Kingdom mentioned Dan. 2. 44. that in the dayes of these Kings the God of Heaven will set up a Kingdom c. That is in the days of the fourth Monarch the divided Kingdom in their days shall the God of Heaven set up a Kingdom which had its enterance at the first publishing of the Gospel after the Resurrection of our Lord Jesus So that if you will have another Kingdom state for Christ and Saints you must find out a sitxh Kingdom for the fifth is already in being where place will be found for the sixth is uncertain Ans There is no need to find a sixth that which is to come will be but the perfecting of that which is already begun it s the same in substance with the former Objection and the answer in sâ—bstane must be same it is a Kingdom begun now in the day of grace and shall be perfeted in the day of glory there is the beginning work of the stone before it becomes a Mâ—untain to fill the whole Earth and break and consume all other Kingdoms so that it is the fifth Kingdom that is begun and is in the world though not of the world and shall be perfected and become glorious and stand for ever at the appearing and Kingdom Object of our Lord Jesus 5. Object Christ speaks as if all should be done at his appearing on a sudden the Resurrection and Judgment and the Execution thereof Mâ—t. 25. 31. to 41. Joh. 5. 28 29. and the Apostle 1 Cor. 15. 51 52. We shall all be changed in a moment in the twinkling of an eye c. which seems to import that there shall be no such work as you speak of at that day Answ Ans It s the Lords usual way in Scripture to speak much in few words as Isa 9. 6. There is Christ presented a Child in his birth and humiliation then the Government is upon his shoulders and of the increase thereof there shall be no end in one breath as it were is the birth and Kingdom of Christ stated as if it were to be accomplished all at once whereas in that Scripture is described that which from the beginning to the perfection of his Kingdom may be near upon 2000 years and so for ever and so things mentioned in those Scriptures may and must be done at and after the appearing of Christ in their time and order but not in so little time as is by some imagined 1 Cor. 15. 23 24. as to the Resurrection which is the case in hand Christ the first fruits afterward they that are his at his comâ—ng then or afterward cometh the end afterward more properly for it is the same in the Greek as is before Translated afterward which includes the whole time from Christs Resurrection till the finishing work at the giving up of the Kingdom to the Father and why the second afterward may not be as long as the first I know not And the hour of the Resurrection spoken of Joh. 5. 28. may be understood by ver 25. which hour doubtless includes the whole time of Gospel Conversion till Christs second coming a large hour and why the hour ver 28. should be limited more then the other I know not especially the Scripture presenting us with the order of the Resurrection as it doth i. e. First and Second Christ the first fruits afterward they that are his at his coming afterward cometh the end When all shall be raised and Death conquered and the Redemption perfected and doubtless the change shall be in a moment as is exprest But this proves not that all the work of this last and great day must be done in a moment because the Saints shall be changed in a moment and I do believe that they are very much mistaken that will allow our Lord but a moment of time to accomplish all his great work at his second and glorious appearing and Kingdom The 6. Ob. The Scripture saith that Christ must sit at the right Hand of God till all his enemies be made his footstool which seems to import that there will be no such work for Christ to do when he comes from heaven i. e. to subdue his enemies and to set up his Kingdom Ans The Scripture fully presents us with this that he is at the right hand of God the Father
in by Grace to be interested in their promise Eph. 3. 6. Ob. It is true the promises run to them but it is on the new Covenant account and so to all believers both Jew and Gentile for they are by nature all alike under sin and the Gospel knows no difference and as for the promises to the Tribes of Israel it hath been already performed to them in the Primitive times many thousand of them believed and lived under the Government of Christ their King and James directeth his Epistle to the Twelve Tribes scattered c. By which it appears that the 12 Tribes believed and owned the Lord Jesus Ans It s granted that the glory promised to Israel is a new Covenant Grace and Glory and that by nature only they shall obtain no more then the Gentiles yet it is as true that God designed Gospel Grace to multitudes of Abrahams natural seed though not on the account of nature only or alone because they are Abrahams seed by nature but as in Christ Jesus in the Covenant of Grace and Conversion to God in the Covenant for without the birth from above neither Jew nor Gentile may expect to inherit the Kingdom God will do this work for them but not by their Covenant Ezek. 16. 61. but by his new Covenant of Grace 2. The beginning work of Grace effected on some of them in the Primitive times was not the whole fulfilling of the promises relating to that people in the Scriptures mentioned and multitudes of others of like import that might be mentioned not only in the old Testament but in the new by which its manifest that God intended that very people and designed to do them good in the latter end Rom. 11. 12. 15 25 26. where the Apostle saith That blindness is happened unto them in part and that but for a time and then all Israel shall be saved ver 32. I do not understand by all is intended every individual person but a great coming in to the Lord shall there be of all the Tribes I understand this with Isa 6. 13. Zec. 13. 8 9. Rev. 7. 4. to 8. And as for the Twelve Tribes mentioned James 1. 1. its evident that the ten Tribes carryed away by Salmaneser 2 Kings 17. never returned For 1. we read not of their returns 2. They came not into their own Land for that was possest till the days of Christ by those people sent by Salmaneser to possess it and they were a people with whom the Jews had no fellowship nor would Christ permit his Disciples to go among them 3. It s a received truth by tradition among the Jews that they never returned neither is it certainly known where they are and as for James he might well write to the twelve Tribes for 1. We must understand that he writ not to the Tribes in general but to those that did or after might believe and own the Lord Jesus out of all the Tribes which comparatively were but few 2. There were some out all the Tribes that did cleave to the house of David when the ten Tribes revolted very many of them did cleave to Judah 1. Some dwelt in Judah 1 Chron. 10. 17 2. Others resorted out of Israel to Judah chap. 11. 13. 14. 3. They â—ell to Asa abundantly in his Reformation of Religion chap. 15. 8 9. 4. Abiah took from Jeroboam several Cities with the Toâ—ns thereof chapter 13. 19. by which it appears that there must needs be many of all the Tribes in Judah and in as much as James writeth but to some that were converted out of the Tribes it s no wonder that he mentions the Tribes in general seeing that there were some out of all the Tribes remaining and some of all converted to the Faith But the Scripture presents us with the return of those carryed away Captive by Shahnaneser that they shall return to or with Judah in the latter day and shall have one King viz. the Lord Jesus Jer. 3. â—8 Ezek. 37. throughout so plainly stated that might silence all opposition in this matter and chapter 48. where is the glorious City with its Borders and Suburbs and very probably is the same as is mentioned Rev. 21. 10. to the end for the name of the City must be called hence forth the Lord is there and there is the portion of every Tribe exprest which City was never yet in this world and therefore is to come and so the gathering in of the Tribes is yet to come Jer. 3. 17 18 Isa 11. 17. and 27 13. Zec. 8. 20 21 22 23. The new Testament confirms the same Revel 7. where the Tribes are Sealed i. e. the number of the Sealed of every Tribe which is a latter day work by all which it appeareth with such evidence from Scripture light that might silence all gain sayers in this matter 2. The time when they shall be gathered in from their dispertion and so of their conversion it seems plain to me that it will be at and after the appearing of our Lord from Heaven Isa 11. throughout and chapters 25 26 27. Zec. 12. 10. Isa 59. 20 21. Rom. 11. 26. which is an explanation of Isaiah 59. 20. applyed to this last and great work that God will do for those people and must be done for them when God does send Christ again from Heaven So all Israel shall be saved as it is written there shall come out of Sion the deliverer and shall turn ungodlyness from Jacob this is my Covenant with them when I shall take away their sin so Rev. 7. with chap. 14. the Sealing of the Tribes seems to be at Christs coming again from Heaven Luke 21. Christ first speaks of their dispersion among the Nations and after a description of the signes of his second appearing saith verse 28. When ye see these signs begin to come to pass look up and lift up your heads for your Redemption draweth nigh Which is especially a Relative to the Jews dispersion and their Redemption from their dispersed estate and clearly argueth that their Redemption will be at Christs appearing and if so it clearly argueth that there must be time probably some years after Christ our Lords appearing till he hath Conquered the World to himself and setled his peaceable Kingdom for the Jews must inhabit their own Land again in Peace for some years after their gathering before the Conquest of Gog and the fatal concluding Battel of the day of God Almighty and setling his peaceable Kingdom Ezek. 38. 39. chapters Revel 16. 13 14 15 16 and 19. 21. Which I understand to intend all one and the same thing and why we may not understand the time from the Types of these great works that have gone before I am not yet informed Moses and Joshua made up one full Type both of the deliverer and of the deliverance it being compared to that Typical work and time of Gods accomplishing thereof Mic. 7. 15. According to the days of thy
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