people to keep them and bless them yea he hath confirm'd his promise too with his oath as we might have added I have sworn by my self saith God Surely in blessing I will thee Heb. 6.14.15 with Gen. 22.16 17. as also in Psal 89.3 4 35 36. And he is faithful that hath promised cannot will not lye nor alter the word that is gone out of his mouth He is the faithful God that keepeth Covenant and Mercy Deut. 7.9 His Word and Oath are two things in which it is impossible for him to lye Heb. 6.17 18. faithful is he that hath called you who also will do it namely will sanctifie the believer throughout and see that his whole Spirit Soul and Body be preserved blameless unto the coming of our Lord Jesus Christ says 1 Thess 5.23 24. To which purpose also 6. He hath appointed his only begotten Son the Lord Jesus Christ in the vertues of his most precious blood and sacrifice and invested with the Authority Power and Glory of God to be as the Saviour of all men so especially and after a special sort of them that believe his Church his Body his Sheep to be their Shepheard husband and head to take care of them feed them guide protect and lead them and to keep them in the fat and fruitful pastures of Israel unto everlasting life This is the will saith he of him that sent me that he that seeth beholdeth the Son and believeth on him should have everlasting life and I will raise him up at the last day John 6.40 And again I am the good Shepheard and know that is take care of my sheep and am known approved of mine My Sheep hear my voice and I know them and they follow me c. John 10.14 27. the Shepherd and Bishop of our Souls 1 Pet. 2.25 To which purpose that he might preserve those that follow him he is both furnished 1. As a Prophet with Authority power and Spirit to teach them and lead them safely in the way that they should go to make known to them his mind and the will of his Father and so to Guide the meek in judgment and to teach the meek his way yea and to reveal by his Spirit the mysteries of his Kingdom the secrets of the Lord and feed them with the choice comforts and consolations the fresh and fat pastures of Israel to make them like love and delight in the way he leads them in and to shew them their wandrings reprove them for them and recover them from them 2. As a Priest to mediate with God for them by way of intercession in the vertues of his perfect propitiatory Sacrifice thereby to obtain of God mercy to pass by and pardon their defects weaknesses and wandrings or in mercy and measure to judge and correct them for them and so pass over them and still bestow his grace and favour upon them and continue it to them in blessing them and giving such further dispensations to them of his Spirit and spiritual blessings as may be good for them and further their salvation And in respect of the perfection of his Sacrifice to God and Priesthood before God he is able to prevail with God for whatsoever he maketh request for to him and being an everlasting and ever-living Priest after the order of Melchisedeck he is able to save to the utmost from wrath and judgment and in the grace and favour of God them that come to God by him because He He so high and holy and undefiled an one ever liveth to make intercession for them Rom. 8.26 27 34. Heb. 7 24 25 26 27. And then also 3. As King and Lord over all he is able to protect and hide them and safely keep them from the power and malice of their enemies controuling their enterprises defeating their plots and overthrowing their power and confederacies and turning them about as he pleases sustaining and upholding all his Servants and followers under all their tryals and sufferings and giving issues and deliverances to them out of them as he sees good for them so as that no man can pluck them or take them by force out of his hands nor any sin of weakness and infirmity cause him to disown them And also as Christ who is thus appointed and furnished to save them So 7. He is faithful and merciful can pity and sympathize with them in their ignorances tryals sufferings and temptations and knows how to succour them having himself had experience of sufferings and temptations and will faithfully discharge the trust committed to him of his Father and the oversight he hath taken of them He is faithful in all things as Moses was yea and more because Moses was but faithful as a Servant but Christ as a Son over his own house or houshold Heb. 2.17 18. and 3.1 2 5 6. He will not fail nor be discouraged till he have set judgment truth and righteousness in the earth till he have accomplished the whole will of God committed to him He is the Author and Finisher of the Faith his hands have laid the foundation and his hands too shall finish the building Isai 42.1 3 4. and Zech. 4 7 9. So that all these put together make it appear that the love and grace of God or God and Christ in his favour and love to his people is a strong and sure refuge for them and defence to them so that they may in betaking themselves to him and abiding in their faith in him be surely kept in his love there is not only a possibility of it but an assured certainty also they may trust boldly in him at all times and contentedly sit down and solace themselves in his shadow and rejoyce in his love and sing with chearfulness The Lord is our refuge and defence a present help in time of trouble therefore will we not fear though the earth be removed and though the Mountains be carried into the midst of the Seas The Lord of Hosts is with us the God of Jacob is our refuge Psal 46.1 2 6. Whence they be blessed that trust in him at all times or exercise faith in and relyance on him their dwelling is on high so as no enemy can overtop or storm them so as to get to them to harm or pull them out except they were greater then God and could overtop him and be above him in strength and power their defence is the munition of rocks so that no undermining them or digging through their defence by policy or industry unless they could outvye God in wisdom and strength and pluck away his everlasting armes from about them and strike through his sides as it were to pierce them bread shall be given them and their waters shall not fail so as there can be no starving of them out Other strong Holds may be either storm'd or undermined or batterd down or else they that be in them may for want of provision of bread and drink be forced to yield themselves to
devour yet God who loves us is stronger than he and none can pluck the sheep or followers of Christ out of his hand Yea Christ our Shepherd is the Lyon of the Tribe of Judah and he hath spoiled Principallities and Powers and triumphed over them openly in his Cross He is stronger to defend us than Sathan to devour us and he was manifested on purpose to destroy his cursed works 1 Pet. 5.8 John 10.29 30. Col. 2.14.15 1 John 3.8 hold we fast by him and Sathan cannot harm us however much he malice us Christ both can and will surely defend and save us from his rage and malice Doth the world frown upon us hate reproach threaten and abuse us Be of good courage saith our Lord I have overcome the world and stronger is he that is in or amongst us than he that is in the world John 16.33.1 John 4.4 5. Nor can any hardship that may here befal us tribulation or distres persecution or famine or nakedness or peril or sword cause God and Christ to cease to love us Rom. 8.35 He is a sheild and sure defence against all these enemies His truth abides that in us shall be shield and Buckler to us so that what is therein Earth or Hell that may discourage or affright us Psal 91.3 He is such a place of defence to every one that uprightly cleaveth to him that nothing can pierce through him to annoy or harm him as in Isa 33 6â— He shall dwel on high so high as none can overtop him to storm him his place of defence shall be the munition of Rocks so that no undermining him or blowing him up oh but perhaps we may be starved or famished out for wants No not so for it follows bread shall be given him his waters shall not fail Ah but perhaps such a strong Castle and well victualled may be so close and scant of air or other delightful accommodations as to force a man to yeild to get breath or air No it follows that there is both pleasant sight fair prospects to delight for v. 17. thine eyes shall behold the King in his beauty and thou shalt see the Land that is very far off So then neither need we fear evil will befal us to harm us oâ— that good will be wanting to us to supply and satisfie us For if the Lord be our Shepheard how can we want any good thing He is a Sun sheild and will give Grace glory and no good thing will he withhold from them that walk uprightly with him Psal 84.11 and 23.1 He will supply our inward wants Give his Holy Spirit to them that ask him Luk 11.13 to lead them into his truth fill them with hope and peace and comfort them in all their troubles and afflictions teach them also to pray and therein and otherwise help their infirmities subdue their corruptions and sanctifie them throughout in Body Soul and Spirit c. John 16.13 Rom. 8.26 27. and 15.13 1 Thess 5.23 24. And he will supply all our outward wants so far as is good and needful for us Seeking first the Kingdom of God and his Righteousness all those things shall be added to us The Lyons shall lack and suffer hunger but they that fear the Lord are sure to want no good thing Matth. 6.33 Psal 34.9 10. He giveth food to them that fear him he will ever be mindful of his Covenant Psal 111.5 And he will every way do what is good for us till he have fitted us for and bring us to the eternal inheritance So that here we have everlasting consolation and good hope through Grace 2 Thes 2.16 2. It 's useful also by way of instruction and exhortation to diverse duties that this great grace and love of God towards us doth challenge of us and afford good ground for as 1. To love him again that hath so loved us and yet so loves us as Psal 31.23 Oh Love the Lord ye his Saintsâ— for he preserveth the faithful those that believe in him and are constant in cleaving to and serving him It is but a meet return to him love for love that we love him because he loved us first 1 John 4.19 to delight our selves in him whose delight is in his people and accepts us in his Beloved One and will give unto us in so doing the desire or satisfaction of our Souls Psal 37.4 we cannot set our loves and affections upon either a more deserving or a more lovely object None there is to whom we are so much ingaged or hath so much in it to content satisfie and save us we may be sure not to loose our loves by loving him for he is not only infinitely before hand with us but also keeps mercy and Covenant for ever to them that love him and keep his Commandments we may loose our loves in loving any thing else besides him but not in loving him 2. To hope and trust in him for seeing he loves us so who is so strong and mighty to save us a Great King above all Gods in whose hands are all the corners of the Earth and the strength of the hills is his also The Sea is his and so all troubles and afflictions and he hath made it and his hands have prepared the dry land a stable port and safe haven of refuge we may be confident that he will not suffer any harm to befal us if we stay upon him and his Grace to save us yea though he may correct and nurture us yet he will take care of us to support and save us Oh trust in him then at all times ye people especially ye his people and inheritance pour out your hearts to him he is a refuge for us Psal 62.8 Yea trust in him at all times for in the Lord Jehovah is everlasting strength Isa 26.4 especially too seeing in his great love he hath made great and precious promises to us both for this life the life that is to come hath confirmed them in the blood of the Lord Jesus his only begotten Son and appointed him to be the Mediator of them for us to take away the sin and unworthiness that might hinder us of them and to obtain a dispensation of them to us Surely we have in Christ great ground and cause of hopeing and trusting in God seeing God did therefore raise him from the dead and give him glory that our faith and hope might be in God 1 Pet. 1.21 and seeing through him his favour doth compass about the righteous as a shield from what might harm them Psalm 5.12 as it is also a Sun to give light and all refreshing influences to us even Grace and Glory and all good things to those that walk uprightly with him Psal 84.11 whence also that Counsel Philip. 4.6 7. In nothing be careful but in all things make known your requests to God by prayer and supplications with thanksgiving and the peace of God that passeth all understanding shall guard
Spirit in the Apostles and by their ministration both to the Jews that were near notwithstanding their rebellious great despites against him and to the Gentiles though so great sinners when far off after his ascension having made peace by the blood of his Cross for them Ephes 2.14 15 16 17. Heb. 5.1 2 3. forgiving great sinners as Paul c. And indeed the mercy of our Lord Jesus Christ to be waited for by believers is not simply an affection of mercy in him towards us but his evidencing and demonstrating that his affection of mercy in the acts and exercises of it but not in giving himself a ransome for us and dying for us for that is past and to be believed by us as a thing done and accomplished already and as the bottom ground and foundation of all expectation of further mercy nor will he die any more but it is for some acts or exercises of mercy for the future in the exercises of those glorious Offices which his Father hath designed him to at and from his right hand as to say 1. His passing by and pardoning our sins for his Names sake hiding covering and keeping them as it were from the eye of God so as that he mark them not against us to judge and punish us according to them as it is said If thou Lord shouldest mark iniquity who should stand but there is forgiveness with thee c. Psalm 130.4 which ver 6.7 is called Mercy And who is a God like unto thee that pardoneth iniquity and passeth by the transgressions of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy Mic. 7.18 And sure this is one main thing in which he is evidenced to be a merciful High Priest in that he maketh reconciliation for the sins of the people and is the standing propitiation for our sins that we might receive forgiveness of them Heb. 2.17 with 1 John 2.2 So Paul obtained mercy that is the forgiveness of his sins 1 Tim. 1.13 16. that's mercy 2. His sympathizing with us and succouring us in temptations afflictions and sufferings as is also asserted Heb. 2.18 and 4.15 16. In that he suffered being tempted he is able fit and meet to succour those also that are tempted For we have not such an High Priest as cannot be touched with the feeling of our infirmities but was in all points tempted even as we yet without sin Let us therefore goe boldly to the Throne of Grace that we may obtain or take as it were at his hands mercy and finde Grace to help us in a time of need Whereas it is evident that mercy signifies something transient or passing from Christ to men and not onely a thing abiding in the heart of Christ so what should that be there but the fruits of his sympathizing with us in our infirmities and temptations obtained for us by his intercession for us as our High Priest namely succour in our needs support in our sorrows and sufferings and seasonable issues out of them even as the relieving the poor and afflicted in their poverty and straits is called the shewing mercy to the poor Psalm 109.12 16. Prov. 14 21 31. and Gods sparing Lots life and helping or hasting him out of Sodom Gen. 19.16 to that purpose was an evidence of his being merciful to him 3. His bestowing any benefit favour or blessing upon us may be called his shewing us mercy and the said benefit or blessing bestowed may be called his mercy as all the good God did to and bestowed on David is called his shewing him great mercy or kindness 1 King 3.6 and in that sense he is said to satisfie as well as to save with his mercy and to crown with loving kindnes and tender mercies Psal 90.19 and 103.4 and the earth is said to be full of the mercy of the Lord Psal 119.64 and so the Lord Jesus himself and all the benefits and blessings in him are called the sure mercies of David Isa 55.3 with Act. 13.34 and in that sense all the kindness favour and blessing dispensed to us by Jesus Christ both for sanctifying and saving the Soul and for supplying the outward man may be called his Mercy and may well be understood to be comprised and signified in this expression The Mercy of our Lord Jesus Christ in as much as it is all the fruit and effect of his mercy and pity towards us and hath in it an abundant relief of our miseries Yea and 4. His glorious coming again to raise the Believer out of the dust and to put an end to all the sorrows sufferings and abasement of his poor Church and people may well be called the mercy of our Lord Jesus Christ because an act of his mercy toward them in pitying their miseries and sufferings and fully redeeming them out of them all into the injoyment of the Glory prepared for them Which also may the rather be understood to be principally and ultimately here meant because the following words unto eternal life will best agree with it as the immediate issue and consequent thereof for that properly may be called the mercy of our Lord Jesus unto eternal life which is an act of his mercy freeing them from all that keeps them out of eternal life and brings them to the actual and perfect injoyment of eternal life though the exercise of his Mercy in all the three former as necessary to the fitting them for eternal life and keeping them to it may also be very well included as that which the Believer is also to wait for but principally his coming again and the mercy thereof as the furthest and main of all called therefore the blessed hope Tit. 2.13 Now 2. This phrase of the Mercy of our Lord implies something both with reference 1. To the Term Mercy And 2 Its Authors Title Our Lord Jesus Christ 1. With reference to the word Mercy therein is implied 1. That the Believers though upon the most holy faith the best and absolutely perfect foundation and though thereon edifying themselves and praying in the Holy Ghost yet have need of Mercy to be shewed them by Jesus Christ they are not yet so perfect and compleat in themselves or in any of their best and holiest actings or fullest enjoyments here but that they need yet mercy to be exercised toward them And that both 1. In respect of their sinfulness weaknesses and defilements cleaving to them and to all their actings and performances for there is not a just man on â—arth on this side the grave that doth good and sinneth not Eccles 7.20 even in his good doings If we though Apostles say we have no sin we deceive our selves and the truth is not in us says 1 Joh. 1.8 Thence we need him as the Propitiation for our sins to cover and hide them from the face of God and by his Intercession to make acceptable to his Father even our Spiritual Sacrifices 1 Pet. 2.5 and the
when brought to own him for out Lord and to subject our selves to his Government over us as in believing on him we do and especially if we therein exercise our selves to more knowledge of him and obedience to him as in building up our selves on our most Holy saith If justified by his Blood much more will be save us from wrath in his Mercy towards us Rom. 5.9 2. And yet more in that he is our Lord as the Lord of all generally in a more common sense and relation so the believers Lord in a special sense and relation as exercising his Lordship peculiarly over and for them as one owned as their Lord and depended on for the exercise of his power for their help yea he is so the Lord of the Believers as the Husband is Lord of his wife as he is often stiled in the Scripture language as in Psal 45.10 Hearken O Daughter and consider incline thine eare also and hear forget also thine own people and thy Fathers house so shall the King greatly desire thy beauty for he is thy Lord and worship thou him And surely he that is specially the Lord owner Head Husband and disposer of his people is both worthy to be waited on by them â—nd will be more especially merciful to them He that is good and a merciful bountiful Lord over all and to all his Creatures so as to open his hand and liberally to satisfie the desire of every living thing will especially be rich in mercy to all that call upon him that call upon him in truth that pray in the Holy Ghost He will fulfil the desire of them that fear him He also will hear their cry and he will save them Psal 145.18 19. 3. 〈◊〉 that he is our Lord Iesus that is so our Lord as also our Saviour our Lord and Saviour the Saviour of all men but especially of them that believe 1 Tim. 4.10 his name was therefore called Iesus because he was born into the woâ—ld and manifested to save his people from their sinâ— Matth. 1.21 and Believers in him who are brought to and built upon him are his people in a special sense his sheep his flock his Disciples yea his Body whereof he is both the Head and Saviour Ephes 5.23 and therefore he is both worthy their waiting on him for his mercy and they have good ground of incouragement to expect his Mercy in the pardon of their sins and saving and helping in out of all their sorrows afflictions and sufferings and supplying of their wants in their waiting for it from him especially seeing also 4. He is our Lord Iesus Christ that is our Lord that is anointed of God to be our Savior He is both appointed of God his Father thereto and furnished with the Holy Ghost and power to fit him thereto It is the will of the Father his designaâ—â—â—n choice and ordination of him that every one that seeth the Son and believeth on him should have everlasting life and that he should raise him up at the last day namely to the injoyment of that everlasting life And therefoâ—e he being faithful in all things to him that appointed him as well as merciful and loving to us that believe in him they that flee to him for shelter and refuge may comfortably expect and wait for his Mercy even unto eternal life put all these together As he is Lord it implâ—s him to have power and authority to shew us Mercy as our Lord relatioâ— and ingagement to exercise his power and authority for our good as our Saviour mercy toward us in his heart and as Christ or anointed to save us an Office and designation of God his Father to shew us mercy according to his great power and goodness all speak ingagement upon us and incouragement to us to wait for his mercy for his mercy in all our present case yea mercy unto everlasting life which is the next thing considerable Vnto eternal life Which denotes either the tendencie and issue of his mercy or the term of our waiting for his Mercy 1. The Mercy to be waited for desired and to be sought after by us is not only Mercy in this life or the Mercies or benefits of this life though they are also in his hand and dispose and he is ready to impart them to us as he sees good for us but such Mercy as conduces to and ends in eternal life such as be the forgiveness of our sins the giving of his Spirit and Grace to us his supporting us in all trials and afflictions his sanctifying us and conforming us to himself in all holiness and goodness his receiving our Spirits in Death and raising us up from the dead to eternal life and glory and the possessing us of it at the day of his appearance all which are the fruits and effects of his Mercy and his Mercy stands appears and is acted sorth in the gift of them to us they being not the procurements of our goodness services or sufferings or to be looked upon as our merits things any way deserved by us but the procurement of his Mercy in his Death and sufferings for us and his Mercy and compassion and riches of his Grace and bounty towards us yea eternal life it self is the gift of God through Iesus our Lord as the effect and fruit of his Mercy to us and therefore 2. We are to wait for his Mercy unto or until we arrive at eternal life till we have and attain to the full of that which his Grace and Mercy hath procured for us and he as our Lord and anointed Saviour is designed to give unto us and confer upon us which is included and contained in eternal life 1 Iohn 2.24 25. This is the promise which he hath promised us even everlasting life which although it be given us even mankinde in Iesus Christ inasmuch as he is given of God to us that he might be received by us whether we receive him or not and he is that eternal life that was with God in the beginning and in these last days was manifested to us 1 Iohn 5.11 and 1.1 2. and he hath in him all that will produce in us being received by us eternal life or an everlasting happy state and condition as remission of sins the Holy Spirit of life and power the presence favour and fulness of God and of all Grace and blessing yea and though the Believer is said now to have everlasting life inasmuch as he hath Christ in whom it is and so hath it by way of right title and interest and some beginnings and first fruits of it in that he hath the forgiveness of his sins the Holy Spirit the favour of God and his blessing in which is life Psal 30 5. and 133.4 Prov. 8.34 yet that which is most properly eternal life is that full perfect and everlasting freedom from all sin sorrow and evil and that full perfect and perpetual injoyment of the glorious presence and blessing
THE BEST EXERCISE FOR CHRISTIANS In the worst Times In order to their Security against Prophaness and Apostacy Good and useful to be consider'd and improv'd by all the Lovers of God and Believers in the Lord Jesus Christ for their direction and preservation in these times of the overspreading of Iniquity and Transgression from the too great Deluge of Errors and Impieties threatning our destruction Proposed to Consideration By J. H. an unworthy Servant of God in the Gospel of his Son Mal. 3.14 15 16 17. Then they that feared the Lord spake often one to another and a book of remembrance was written before the Lord for them that feared the Lord and that thought upon his name And they shall be mine saith the Lord of hosts in that day when I make up my jewels and I will spare them as a man that spareth his own Son that serves him London Printed for Thomas Passenger at the sign of the Three Bibles on London-Bridge 1671. TO THE READER Christian Reader REad I pray thee also with candor and consideration this Epistle for as it informs thee something about this Treatise so it also supplies some defect in it and contains something useful to be considered The ensuing Treatise was first in its substance the matter of some of my more private Exercises some years since which being copied out upon the desire of one who I wish may be as diligent to peruse and make good use of it as I was for his helpfulness ready to copy it and afterward viewed by some of my friends met with so good respect as induced me to make it publick that others also might have benefit by it To which I was the rather willing because it proposes and excites to such exercise as is good and needful at all times for all that think of Heaven and desire the enjoyment of God and Christ and being in the way thereto would not fail thereof through the temptations befalling them in the world But especially in evil and perillous times wherein such temptations most abound What is there more behoveful for us then or can afford like safety and satisfying to us as Gods love towards us and therefore what should be so much endeavoured after by us as to obtain that and having obtained it secure it to our selves Indeed there is a general and universal love of God herein also mentioned in and through the gift of Christ the Son of God to be the Saviour of the world extended to all men wherewith God prevents all our endeavours and under which all men are during the day of his grace and patience and which men need not in a sort endeavour for it being attested in the Scripture absolutely for and towards all without proposing any condition for attaining it expressed in such sayings as these that God sent his Son the Saviour of the world Gave him to be the Propitiation for our sins That Christ came into the world to save sinners Dyed for all and is risen again Bare our sins in his own body on the tree That God hath made him Lord of all and prepared a feast in him for all people Isa 25.6 and the like These have no condition proposed for our being included in them for its never said God sent him for us or Christ dyed for us if we believe or repent nor is it said he came to save sinners if they believe and repent But without that if It is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners That he dyed for us while yet without strength ungodly and sinners not suspending it upon our believing and repenting As if in case we believe not he dyed not for us or came not to save us For though it is true that there is a salvation and that the main end of his coming that we cannot have except we repent and believe yet the end of his coming is not to be confounded with the event and effect He came to save Israel out of Egypt and to bring them into Canaan generally yet many of them perished by the way Exod. 6.8 with Numb 26.64 and were not eventually brought in thither So Christ came to call sinners not if they will repent but to repentance or that they might repent That was the end of his coming and calling not the condition of it and such an end as is oft not answered in the event witness Prov. 1.23 24. Isa 50.2 66.4 where he complains that when he called they refused and answered not Besides that there are acts of his saving in which he hath saved and doth save us before we can be capable of coming to him for salvation or of repenting and believing The very foundation of Repentance and Faith towards God lies in those principles of the Doctrine of Christ or Word of his beginning in which he is asserted to have died for all and to be risen again Which had he not first done for us so as to have ransomed us from under the first judgment and from the power and jurisdiction of Satan as he would otherwise have exercised the power of death over us had he not in that respect destroyed him and made peace for us yea and did he not save us by upholding and preserving us and prevent us with his calls and grace bringing salvation to us we could be in no capacity of repenting believing and being further saved by him In such sense he hath partly saved us by his death before his calling us having abolished death 2 Tim. 1.9 10. and partly is saving us through his mediation during the time of his calling us yea before our obeying him yea and whether we obey his call or not Rom. 2.4 5. his long-suffering being to be accounted salvation 2 Pet. 3.15 and so he is the Saviour of all men and not onely of them that believe or upon condition of believing The feast is prepared for men in which is all fulness of Grace and Eternal life given us in Christ 1 John 5.11 whether men come to him for it and receive him and it in and with him and the invitation prevents mens coming to it and is given and is to be given whether men come or not whether they will heare or whether they will forbear It is not said nor ordered to the servants to say Go tell them if they will come I have prepared my dinner c. but absolutely Go tell them I have prepared my dinner my Oxen and fatlings are slain and all things are ready come to the Wedding This is to be and is by Wisdom and her Maidens said to the simple and persons without understanding Mat. 22.4 Prov. 9.3 4. And they who here go with an If or condition in their mouthes as to these things they do not their message rightly they keep not the wholesome form of sound words used in the Scriptures they let not men see certainly that Grace and love of God which
Believers of the Grace of God love God for his love believed by them so in 1 John 4.19 We love God because he first loved us First loved us namely in sending his Son into the world while we were sinners and ungodly for that 's it in which he not onely hath commended but still and always commendeth his love to us Rom. 5.8 not onely to be our Teacher but also to be the propitiation for our sins that we might live through him Vers 9 10 14. This love rightly perceived and heartily received turns the heart to love God 1. So as letting go or rejecting all other Gods or Objects of trust and worship for the sake of God and of our Lord Jesus Christ beloved also as the Son of God and our Saviour to chuse him for its God and to say of him He is my rock my fortress my God in him will I trust Psal 91.2 2. So as for the sake of Christ and God in him to count all things loss and dung where this love is indeed hearty and strong for there be degrees of loving God yea to forsake father mother lands life all things for the knowledge and enjoyment of him panting and longing after fellowship with him Phil. 3.7.8 9. Luke 14.26.33 Psal 42.1 2. 27.4 Yea 3. So as though with the loss of all things where this love is vehement to desire and endeavour the promoting of his glory yielding up its power and members thereto 1 Cor. 10.33 Phil. 1.20 Act. 20.24 4. So as it loves observes and keeps his words and sayings and doth his commands John 14.21 23. 1 John 5.3 5. So as it loves and waits for his salvation willingly tarrying for it Psal 40.19 6. Yea and so as it loves his name and his people delights and cleaves to them Isa 56.6 1 John 3.23 5.1 By which tryal may be made how we have received and believed the Grace of God whether in vain or not examining and proving our selves whether we be in the faith and Christ by his Spirit and its efficacies be in us or not 2 Cor. 13.5 that being the way by which the rightness and effectualness of our receit of the Grace of God or its ineffectualness may be discerned as these Scriptures signifie 1 John 1.6 7. 2.3 4 5.6 9 10 11 29. 3.7 8 10 14 19 20 21 c. that where it 's otherwise we might not question the reality of Gods love of compassion and well-willing to us but believing that give the more earnest heed to the things heard in the Gospel so as to receive them more heartily turn at his reproofs therein and yield up to the power therein working that we may be renewed thereby lest we be rejected of him Heb. 2.1 6.7 8. and where we find his Grace effectual in any measure we may be more encouraged to mind it still that we may both be preserved therein and be perfected thereby and this the rather because as is here implied too Note 2. Such as are in the love of God in this sense also may possibly not abide therein but be corrupted from it if not careful to preserve themselves in it yea there is danger hereof especially in evil times That this is so may be evidenced partly 1. In what is said to the Angel of the Church of Ephesus viz. That he had left his first love Rev. 2.4 and of the Angel of the Church of Sardis viz. That he was dead and what remained in him was ready to dye whereas he had more rightly received and heard Rev. 3.1 2 3. and to the Angel of the Church of Laodicea viz. That he was lukewarm and neither hot nor cold Vers 15. implying nothing as if he had never been otherwise nay surely his boasting rather was an effect of his reflecting upon himself and what he had found there so as to grow secure and careless there through as judging he had got such a stock of Grace as could never be spent and come to nothing as Israel so kind in her youth as to follow God in a Wilderness being enriched by him fell off from her affection to him so as to have no love at all for him saying We are Lords we will come no more at thee Jer. 2.23.31 Partly also and more fully 2. In what our Saviour saith Matth. 24.12 Because iniquity shall abound the love of many shall wax cold yea so as to miss of salvation as the next Verse implies wherein he addes But in opposition to those former he that continues to the end as implying that the others had love but continued not to the end in it shall be saved implying that those others should not and yet saying their love should wax cold he implies it was sometime hot And therefore there is need of the exercise here commended by the Apostle Jude for keeping our hearts in a warm temper towards God But here it may be objected Object That the Apostle John saith He that is born of God sinneth not because his seed abideth in him neither can he sin because he is born of God how then can a lover of God fall therefrom Answ To this because not spoken to in the Treatise I shall say the more And so 1. That by born of God is either meant one framed to the mind of God through the knowledge of and acquaintance with him so as he is made in a high degree like him a spiritual one as opposed to the carnal and babes in Christ 1 Cor. 2.14 with 3 12. the perfect 1 Cor. 2.7 as distinguished from such as are yet short one that discerns all things rightly God and Christ and his excellencies so as highly to love and fear him emptiness and vanity in all things else so as not to be taken with them imperfection and mutableness in himself so as he durst not trust himself from him or out of his way one into whose heart wisdom is so entred as that knowledge is become most pleasant to his soul and the feaâ— of the Lord most prevalent so as discretion preserves him and understanding keeps him Prov. 2.10 11 12. in such fear of God and love to him that he cannot sin because he cannot find in his heart or be perswaded to neglect Christ and his counsels and ways or be withdrawn from them And no doubt but in following on to know the Lord and abiding in Christ he will so teach us of all things write his Law and put his love into our hearts subdue and mortifie our corrupt affections and passions and make us so wise as it will be quite contrary to our natures our new natures to sin willingly against him however strongly provoked or tempted thereto as in Joseph that said How can I do such wickedness and sin against God Gen. 39.9 Yea and we attain such height and strength of love to him as that many waters cannot quench it nor the floods drown it Cant. 8.6 7. and as to be perswaded on good
in their most holy faith Where is considered 1. What is meant by the Faith p. 128 129 the foundation to be built on The Doctrine of Christ and Christ as declared therein 2. Why it s called their faith p. 133 3. Why called the most holy faith p. 134 Wherein is shewed why it 's holy p. 134 Wherein is shewed why it 's most holy p. 139. 4. What that is that is to be built on it 1. Negatively not the faith p. 157 2. Affirmatively themselves p. 158 Wherein is implied 1. That believers are Gods building p. 158 2. That they are yet in themselves imperfect p. 159 3. That their perfection is to be sought in abiding in the faith p. 161 5. How the believer is to be built on the faith or wherein that building themselves consists in four particulars 162 6. What 's implied in saying actively Build up your selves p. 165. viz. 1. That their growth is gradual p. 165 2. That the believer is to be active p. 167 1. In a diligent minding the most holy faith p. 169 2. In a faithful exercise of spiritual gifts p 172 3. In exercising charity p. 175 4. In walking in all things as becomes the Gospel p. 176 7. How this tends to keep believers in the love of God p. 177 II. To pray in the Holy Ghost Wherein is considered 1. What it is to pray p. 179. in seven particulars 2. What to pray in the Holy Ghost p. 185. viz. To utter our words and desires to God 1. In the light direction and guidance of the Holy Ghost 1. In the things prayed for p. 186 2. In the manner of praying as to 1. The way of approaching and p 189 2. The expressions p 189 3. And the earnestness in praying p. 190 3. In the encouragements and motives to pray ib. in eight particulars 2. In the operation of the Holy Ghost through his testimony minded Considered 1. Negatively in eleven particulars p. 197 198 2. Affirmatively in seven particulars p. 199. to 204 3. What is implied in exhorting believers so to pray viz. 1. Their insufficiency of themselves to keep themselves in the love of God p. 204 2. That there is sufficient Grace in God and Christ for them p. 205 3. That God will be sought for it p. 206 and why in seven particulars to 209 4. That of themselves they know not how to pray as they ought ibid. 5. That God hath not left us to our selves but gives us his Spirit to help p. 210 6. That having done so he requires that we neglect not his gift p. 211. 7. That possibly believers may and do neglect it p 212 8. That praying in the Holy Ghost is a good means of edifying themselves in their most holy faith 213 4. How the praying in the Holy Ghost conduces to believers keeping themselves in the love of God p. 214 The use of the foregoing Observations and both its branches 1. By way of Reproof in eight particulars p. 218. Where yet there is omitted a reproof due to those that deny or deride the praying in the Spirit contrary to the Apostles Exhortation here and in Ephes 6â—8 As also of those that brag of so doing or think they do so when they do not which may be discerned by what is said of it herein 2. By way of Exhortation wherein is propounded 1. Motive From the ends of our being built up on the faith p. 225. and the fruits and consequents of it p. 226 2. Encouragements to it in five particulars p. 230 Vse We have the posture in which we are to do all this Waiting for the mercy of our Lord Jesus Christ unto Eternal life Wherein is considered 1. The posture it self of Waiting and what is therein included viz 1. Hoping p. 235. which implies 1. That the thing waited for is not yet accomplished ibid. 2. That yet there is good ground to expect it p. 236 237 2. Tarrying wherein is implied 1. That God exercises his people with want and delay p. 240 and that for divers reasons p. 211 which should be 241. in five particulars 2. That there ought to be a patient bearing that delay p. 214. or 244 3. An earnest desire and seeking p 215. 245 4. A waiting upon God and Christ p. 216 2. The object waited for 1. The mercy of our Lord Jesus Christ as the means 2. Eternal life as the end p. 217. al. 247 1. Mercy c. where is considered 1. What 's meant by this mercy p. 219 220. and in that wherein God and Christ have shewed their mercy ib. 2. What this term Mercy implies both as to 1. The word Mercy p. 227. viz. 1. That believers yet need mercy p. 228. upon three accounts 2. That they do not deserve the love of God and his blessings p. 230 2. It s being the mercy of our Lord Jesus Christ that that speaks encouragement to expect it and wait for it p. 231. Because 1. He is the Lord p. 232 2. He is ours the believers Lord in special p. 233. 3. He is Jesus our Lord that is a Saviour ibid. 4. He is also Christ anointed of God to be our Saviour p. 234. al. 274 2. Eternal life Unto Eternal life signifies either 1. The end and tendency of his mercy p. 235 2. The term of our waiting p. 236 3. Or the end and issue of both p. 238. al. 278. Where are propounded 1. Some reasons of it or grounds to expect it in six particulars p. 238 2. What is in this Eternal life to be expected in seven particulars p. 242 The use of all 1. To commend the most holy faith p. 2â—6 2. To condemn the Unbelievers and Apostates folly p. 24â— 3. To shew the infinite happiness of the abiding Believer that obeys this counsel 250. â—â—ter with it concludes THE BEST EXERCISE FOR CHRISTIANS In the worst Times c. JUDE 20 21. But ye Beloved building up your selves on your most holy Faith praying in the Holy Ghost keep your selves in the love of God wayting for the Mercy of our Lord Jesus Christ unto eternal life THE Apostle Jude writing this Epistle to them that were sanctified by God the Father ver 1. separated by him from the world unto himself through the prevalencie of his heavenly Call and preserved in Christ Jesus from the Apostacie and back slidings where-through many others had miscarried and called to his service and confession of his Truth after salutation of them in which he desired further mercy to them ver 2. and that peace and love both from Christ to them and from and in them toward one another might be multiplied informs them of the end of his writing this Epistle to them Namely to exhort them to contend earnestly for the faith which was once delivered to the Saints ver 3. Namely that it might be kept pure and immolate amongst the Churches and that because of certain men ungodly persons forewritten to this Judgment as abusers of the Grace of God and
turners of it into wantonness who were crept in amongst the Churches unawares and become Teachers that impugned the Truth denied the only Lord God and the Lord Jesus v. 4. either in their Conversation in denying their subjection service to him giving themselves up to lasciviousness wantonness or in their Doctrines concerning him as by comparing it with 2 Pet. 2.1 it appears or indeed by both To arm them against these corrupt persons that they might neither by their corrupt Doctrines or practises be seduced or perverted from the faith but might earnestly contend for it both for the profession and honour of it against them He I. Mindes them of the danger of sinning and backsliding from the truth after they had received and acknowledged it by the dreadfulness and impartiallity of Gods judgments upon those that in former ages so by consequence in these ages too in which God having more clearly discovered his Grace to men and in a more glorious way doth more expect a worthy receit of an answeâ—rable return for it have rebelled against him and lived vitiously and wickedly before him To this purpose he instances first in the people of Israel who though they were God's people he had done wonderfully for them in saving them out of the land of Egypt yet they afterward not answering his so great goodness with answerable fruit in some measure but after so great ingagements to believe yet not believing were therefore afterward destroyed by him ver 5. Secondly In the Angels who being glorious Spirits or set in a first Principallity or seat left their own or proper habitation and so kept not their first estate abode not in the truth but departed therefrom as Peter hath it Cast down to Hell and reserved by God in everlasting chains under darkness unto the Judgment of the Great Day ver 6. To admonish and warn all other Angels as the Messengers and Ministers of God's Word are sometimes stiled to take heed to themselves and to their Doctrine to continue in the Truth and not apostatize from it as these had done And thirdly In Sodom and Gomorrha and the Cities about them who though great and populous Cities yet giving up themselves to fornication and going after strange flesh are set forth as an example suffering the vengeance of eternal fire ver 7. Secondly After these instances of God's Vengeance upon men for abuses of his goodness and apostatizing from or failing of his grace he compares those deceivers ungodly persons whom he would have these Saints contend against with those forementioned Sodomites fallen Angels and unbelieving Israelites ver 8. To the Sodomites in in that they had defiled the flesh To the fallen Angels in that departing from the truth of God they were become filthy Dreamers inventors of Lies and Falshoods and spreaders of them to draw away men from the name and faith of Christ like the false Prophets Jer. 23.27 32. so from subjection to his Lordship and Government whose Lordship and Dominion they despised as the Angels probably did through their pride as the occasion and spring of their fall and to the Israelites as in not believing so in speaking evil of the Dignities God had set in his Church as also in the world as they did against Moses and Aaron ver 8. Thirdly He convinceth their evil herein by the contrary carriage and demeanour of Michael the Archangel who though a glorious and powerful Angel yet contending with the Devil about the Body of Moses durst not bring against him being also a power though a wicked one a rayling accusation but said the Lord rebuke thee in which instance whether the Apostle allude to that of Joshua the High Priest in Zach. 3.2 where such a like passage is read that the Devil standing at his right hand to resist him the Lord said the Lord rebuke thee Sathan even the Lord that hath chosen Jerusalem rebuke thee c. or rather to some other passage which the Apostle might read as the following Prophecie of Enoch in some other Records which till that time were preserved amongst them but are now lost as to our knowledg may be a Question It may seem the later rather because it is said that the dispute was about the Body of Moses of which there is no mention in that of Zachary Now to that demeanor and carriage of Michael he opposeth the carriage of the false Teachers that he herewarns of Michael would not rail upon or bring railing accusations against the Devil ver 9. But these blaspheme or speak evil of those things or so many things as they know not even of such Dignities or Glories 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they should reverence the Powers over them or else the Glorious things of Christ which they have not acquaintance with what they know naturally as bruit or unreasonable Beasts what they know by their bruitish senses or carnal mind in those they corrupt themselves or are corrupted ver 10. Fourthly He denounces a woe against them and shews the reason thereof from the wickedness and wretchedness of their wayes Woe unto them for they have gone in the way of Cain envying and persecuting their better Brethren more sound in the Faith and acceptable to God in their services than themselves and ran greedily after the errour of Balaam for reward or as others render it as a reward namely of their forementioned wickedness in hating their Brethren and the way of truth they have gone astray in or been powred out in the errour of Balaam which was the teaching Balak to lay stumbling blocks before the children of Israel and so to tempt them to eat things sacrificed to Idols and to commit fornication Rev. 2.14 so these for reward as Balaam did laid stumbling blocks before the right believers and worshippers of God leading them by their corrupt Doctrines or also as a recompence thereof being given up thereto as Rom. 1.26 27. by their licentious and wanton practises to communicate with the Idolaters of the world in their Idolatrous worships and to indulge the flesh in lusts of uncleanness and perished in the gain-sayings of Korah in such rebellious oppositions of the power and Lordship of Christ and the Dignities authorized by him as Korah practised against God in Moses and Aaron ver 11. Yea he yet further describes Fifthly Their evil Case and Way These are spots says he in your feasts of Charity when they feast with you feeding themselves without fear Clouds they are without water that is such as boast themselves and make shew of being some greatly gifted persons but they give no profit or refreshing to them they drop their words upon carried with winds that is with sundry and diverse Spirits and Doctrines not guided by the one Spirit and truth of God Trees whose fruit withereth or such as are in the end of the harvest towards winter corrupting and rotting their fruit such as yield no savoury fruit yea
Trees without fruit without any good fruit in Doctrine and Conversation they bring in none to God nor do any real good in their Generation twice dead and pluckt up by the roots as unfit for fruit or profit to the Church of God as such trees be being also not only dead in Adam and in themselves as from him or in him as all men naturally are or were but then after some life given them in and received of also by Christ they have died again lost that life sap they received from him and being given up to Sathan for their neglects or contempts of Christ they are pluckt out of him have no root or standing in him or in the Grace in him as ver 12. Raging waves of the Seas foaming out their own shame troubled and troublous boysterous persons acted and made unquiet by their lusts and evil spirits that have influence upon them and therefore they in their boysterousness and unquietness of Spirit foam out speak and vent forth their own shame their evill principles guilt of conscience or vain-gloryings in things that discover their destituteness of the fear and Grace of God within wandring Stars that seem to have light and profess that they know God and can discover him and his truth to others but are not fixed in Christ and therefore wander into evil and erroneous principles and perhaps go about too from place to place to corrupt others with their delusions For whom is reserved the blackness of darkness for ever for whom the greatest rejection from God saddest distress and misery in the depths of Hell for ever are reserved as their due deserved portion as being sinners of the highest degree of wickedness because they deny the Lord that bought them and corrupt others from the faith of him ver 13. Sixthly He confirms the Truth of what he had said about the sadness and wretchedness of their estate by the Prophecie of Enoch the seventh from Adam which though we have it not recorded elsewhere in our Bibles yet was by some other Writings in those dayes handed to them And Enoch also the seventh from Adam prophesied of these saying Behold the Lord cometh with ten thousands of his Saints to execute judgment upon all and to convince all the ungodly of them of all their ungodly deeds which they have ungodlily committed and of all the hard speeches which ungodly godly Sinners have spoken against him ver 14 15. and then Seventhly Gives a further Character or Description of them to whom he applies that Prophesie and it may seem first with reference to the last clause of it These are murmurers namely against God and his Servants like the Israelites of old in their unbelief against the Lord and against Moses and Aaron complainers the word signifies faulters of their destiny lot or condition not submitted to or content with the Providences of God to about them and then with reference to the middle clause of the said Prophesie Walking after their own ungodly lusts not keeping them to the word and will of God set before them in the Gospel but as complaining of the purity severity or simplicity of that they break those bonds and transgress those bounds that they might walk after their own imaginations both as to faith and manners v 1.6 And their mouths speak great swelling words as of their parts worth attainments or as in 2 Pet. 2.18 19. the parallel place to this Epistle They promise others liberty they talk of being free from and above those rules of faith and worship that Christ hath prescribed and promise others freedom and liberty from such tryalls persecutions or temptations as they see the faithful cleavers to Christ exercised under will they but listen to them yea they speak as if they had their heaven and happiness Kingdom and glory here while yet themselves as he saith are servants of corruptions Having mens persons in admiration for advantage or profit-sake flattering and commending mens persons their greatness parts or places for some gain to themselves Eighthly Having thus at large described them and the evil and wretchedness of their way and condition he fortifies them against them by putting them in mind that this was no strange matter nothing but what the Apostles of Christ had forewarned them of But ye Beloved call to minde the words which were before spoken of the Apostles of our Lord Jesus Christ how that they told you that there should be mockers Deceivers in the last time walking after their own ungodly lusts ver 17 18. and then Ninthly Gives yet a further Character and description of them and shews the fulfilling of those words in these persons that they might not mistake them as to the persons he warns them of and that we in after-ages might know them saying These be they that separate themselves divide themselves from the company and fellowship of the true worshippers and Confessors of the Doctrine of Christ as not one in faith with them or as seeking to avoid those sufferings and persecutions that they were then exposed to probably pretending more holiness but really casting off Christs government yoke and discipline in his Church sensual or led by their carnal understanding and imagination having no higher principle to guid them and so savouring of such animal or sensual things only not having the Spirit The Spirit of faith to make them live by faith in the hope and expectation of the coming and Kingdom of Christ which these deceivers denied and made a mock of and so of the eternal life that God hath promised to those that worship him and trust in him by Jesus Christ ver 19. Now after all these things having so variously and abundantly both described these Deceivers admonished the right Believers of them he comes in these 20 and 21 verses to exhort and counsel them to what might be of greatest concernment to themselves and one another in opposition to the way and practise of those ungodly persons and that they might be kept from their infection and the dangerous fruits thereof But ye Beloved building up your selves on your most holy faith praying in the holy Ghost keep your selves in the love of God waiting for the mercy of our Lord Jesus Christ unto eternal life ver 21 22 wherein we have A serious and heavenly counsel given to faithful and unfeigned believers for their preservation in the Grace of God and attainment of eternal life and happiness and wherein is 1. The compellation term or title wherewith he addresses himself to these to whom he wrote Ye Beloved 2. The Distinction of them from and opposition of them to those ungodly Deceivers before described Those ungodly ones were such as separated themselves forsook the Assemblings of themselves together being sensual and not having the Spirit But ye Beloved Ye are not of them 3. The main thing counselled to to be aimed at by them and that is in verse 21. Keep your selves in the love of God
4. The means and course to be taken and used by them to attain that end and that is in ver 20. and that is two-fold 1. Building up your selves on your most holy Faith 2. Praying in the Holy Ghost keep c. 5. The manner posture or frame of heart in which they were to do all these things viz. in proposing to themselves the ultimate end Eternal Life to have their hearts and minds exercised to and waiting for the most necessary means as from Christ toward them as to their attaining thereof namely the mercy of our Lord Jesus Christ without which nothing of those other great things exhorted and directed too could be to any purpose either done or attempted by them Waiting for the mercy of our Lord Jesus Christ unto Eternal life The two former the Compellation or Title given these persons to whom this Epistle was writ and their distinction from the ungodly and deceivers before described and warned of we shall not insist upon much only we might note from the first Obs 1. That such as abide in the Truth of God and walk therein when others turn from it abuse or oppose it are worthy of and are to be respected with more love by those who are over them in the word of the Lord and minister the knowledge of God amongst men than such as slight and depart therefrom and so they were Beloved of the Apostles and Servants of Christ as well as of Christ himself in their Ages For This word Beloved signifies not only pitied commiserated or persons for whom good is desired for so much love may and should be testified to others whilst there is hope for them that they may be saved as Paul testified such love to the unbelieving Jews who stumbled at the stumbling stone and submitted not themselves to the righteousness of God Rom. 9.33 and 10.1 2 3. and it is to be testified to all that have not sinned to death 1 Tim. 2.1 2. with John 5.16 but Beloved is more intimately affected valued esteemed owned delighted in and desired as so Christ is called God's Beloved one in whom his Soul is well-pleased Isa 42.1 with Matt. â— 12.18 and 3.17 This is my Beloved or well-beloved Son c. Cant. And so Christ is also called by the Church his Spouse Her Beloved One Cant. 1.13 14 16. It is a word implying and signifying more indearedness of affection towards the persons so spoken to and stiled and therefore usual in the writings of the Apostles to Brethren in the faith and confession of Christ and never to strangers from or much less the enemies to it By their use of which they signified either 1. That the Brethren Believers in Christ were dearly cared for valued and prized of God and Christ objects of their especial care and affection and partakers of his Grace and Love or 2. That they were especially amongst men cared for owned valued and delightfully affected by them the Apostles and their fellow-labourers they being therein of the mind of God and Christ to love and affect especially those who with special care and affection are embraced of Christ and of God in and through him All men are to be honoured but the Brotherhood in a special sense to be beloved 1 Pet. 2.17 not only though specially also with a love of Charity but also with a love of Brotherly kindness a love of Brethren 1. Pet. 3.9 Hebr. 13. 2 Pet. 1.7 even as Christ preferred such before his natural Brethren Mother and Sisters as such only Matth. 12.48 49 50. So did the Apostles and Servants of Christ prefer the hearty believers of the Doctrine of Christ before all other persons and so demeaned themselves in word and deed towards them owning them as their Brethren and beloved carrying themselves to them as Fathers toward their children 1 Cor. 4.14 15. 2 Cor. 12 14. yea as a Tender Nurse or Foster-Mother toward her little ones as Thess 2.7 8. They were gentle towards them as a Nurse that cherisheth her children so kindly affectionate to them that they were willing to impart their lives and Souls to them And so they instructed the Elders and Ministers ordained by them to be especially careful of and watchful over such Act. 20.28 1 Pet. 5.4 2 3. and exhorted them to be kindly affectioned one to another Rom. 12.10 yea and this from the difference between these and others For Obser 2. As there is a great difference between hearty believers in Christ and others that believe not and much more those that are turned aside and endeavour to corrupt others from the faith of him so the Apostles used and others that are the Servants and Ministers of Christ should use in their ministration to put a great difference between them also for The righteous is more excellent then his neighbour Prov. 12.26 More excellent both as to his root which is Christ and God in him in whom he is by faith planted and stands and grows and in respect of his branches or what issues and springs up from the faith of Christ in his heart as his thoughts and estimates of and affections to God his Truth Wayes People Though there may be much of the flesh cleaving to him in these and rendring these so imperfect that he hath no cause to boast of them in the presence of God yet in these the righteous believing person is far otherwise and better than his Neighbour that is unrighteous and hath nothing of the sap virtue and Spirit of Christ in him And then in his fruits and usefulness to others in word and work and for the glorifying of God to and amongst them and shewing to them the way of righteousness which being righteous he doth also practice and exercise himself to His lips feed many and his tongue is as choice silver Prov. 10.20 21. He is furnished for others good and helpfulness so as others are not and his estate and condition is far more excellent Better a little that he hath than the great riches of many wicked Psal 37.16 Yea he is more noble and honourable in his birth and descent as righteous as being a Son of God John 1.12 More rich as being an Heir of God and of the Kingdom that he hath promised to them that love him Rom. 8.17 James 2.5 He is more safe and secure as more out of the reach of danger as being infolded in the everlasting Armes of God and in all respects is furnished with and interested in far more durable and excellent injoyments than his Neighbour is i. e. then any other man that is not righteous or that is out of the Faith of Christ and therefore much more than the wicked Apostates and Deceivers that are Trees twice dead and pluckt up by the roots as this Apostle saith for they are corrupt and their hearts wicked and their works and fruits abominable and wretched being fallen from God and his Truth there is less hope of them than of any others For better
love of and goodness of God to all even to sinners and enemies that overcomes any whiles sinners and enemies to turn to God trust and hope in him and in his mercy for their salvation The sight and perception of the goodness of God to believers as such may make a man to wish himself to be such and more diligently to listen to what may make him such that he may partake of that choice goodness and it is very useful also to be propounded in the hearing of others as our Saviour did propound the blessed state of his Disciples to them in the hearing of the multitude Matth. 5.1 2. with Luk 6.20 21 but it is the sight knowledge or perception of God's graciousness to sinners in his being upon the account of Christ and his sacrifice and mediation ready and willing to accept any poor sinner turning to him forgiving his sins and not retaining his trespasses against him to barr him out from his favour that draws and perswades a sinner and ungodly one to turn unto him and hope and believe in him yea and it is the flesh of Christ given for the life of the world that the believer also feeds on Now all men are not in this sense in the General love goodness and gratiousness of God they do not see perceive and believe it much less are their hearts taken with it and living in it sucking in vertue and power from it to trust in God and to renew them into his image and unto his obedience But the believers are in this sense in it too in the words and Doctrine of Christ John 8.31 32. feeding upon it even upon the flesh of Christ given for the life of the world John 6.51 Christ given to be the ransome for all and there-through the Saviour of the world is the root spring and foundation of their hope and faith towards God and then 2. They are also there-through in the special love of God The love wherewith he loves Christ comes upon them and they are in it included in it and inclosed with it because through the discovery of Christ and the Grace of God in him for all men they are brought into Christ Being baptized into him they have put him on as Gal. 3.26 27. and are lookt upon of God as in him as his Branches John 15.1 4 5 his Members Ephes 5.30 and so they are reckoned after him according to their new-Birth of and into him 2 Cor. 5.16 17 Being in Christ they are no more known after the flesh After what they were in Adam and derived from him to be disowned of God by reason thereof but they are new Creatures old things are passed away and all things are become new they are now in another a new State and condition from what other men are in out of Christ that from what themselves were in before they were in Christ or believed in him they were amongst others in the state and fellowship of the world Branches of the same Wild-Olive as it were with them ungodly sinners children of wrath such as deserved wrath and were obnoxious to it as well as the rest but now through the blood of Christ and by faith in him they are made partakers of Christ the second Adam the root of righteousness the plant of renown the Son of God and his dearly beloved One and so they are 1. Justified acquitted from all their former sins and trespasses none of them remain upon them as imputed to them there is not only righteousness in Christ for them as for all Rom. 3.22 but it is also come upon them so as they are in it By Christ all that believe are justified acquitted and set free from the charge and imputation of all things wherefrom they could not be justified by the Law of Moses Act. 13.38 39. even from such sins as the Law of Moses provided or allowed no Sacrifices for as Murther Adultery c. what ever they were before they are now justified sanctified washed or made clean therefrom in the sight of God in the Name of the Lord Jesus and by the Spirit of God 1 Cor. 6.9 10 11. and they are now reputed and reckoned righteous in Christ and so stiled and spoken of by the Spirit of God in the Scriptures 2. They are now also owned and accepted of God into a nearer relation and station to him they are now in Christ become his not only his in a common sense as all the earth are but his in a more special and peculiar sense not only his because his Creatures in Adam and so he their Soveraign Lord to rule over and dispose of them as he pleases but also his because his new Creatures Created as his workmanship in Christ Jesus unto good works which he hath ordained for them to walk in his people his Subjects his purchased ones not only as generally ransomed from under the power and tyrannous jurisdiction of Sathan and Sentence of curse to be under Christs Lordship and dispose as all are but also as through his love therein testified and made known they are purchased and procured to a voluntary subjection of themselves to his Government to own him for their Lord and themselves to be his Subjects and and Servants and so are translated out of the Kingdom and jurisdiction of Sathan and the power of darkness as to their living therein and obeying thereofi nto the Kingdome and gracious Government of his Dear Son Exod. 19.5 6. Eph. 2.10 1 Pet. 2 9. Col. 1.11 12 13. Yea they are made of his family and houshold in the choice sense Fellow Citizens with the Saints of the Heavenly Jerusalem the City of God c. 3. Yea God so loves these that he adopts them to himself for Sons being in Christ his Son and made members of him whereas before were they others Servants servants of sin and heirs of death To them that received him he that is Christ gave this liberty freedome or dignity to become the Sons of God even to them that believe in his Name being begotten and born thereto not of bloods or of the will of the flesh or of the will of man but of God whose work it is to bring a man to and make him in Christ by and through the word of truth declared to men and listened to by them John 1.12 13. Jam. 1.18 thence that also ye are all the Sons of God by faith in Jesus Christ for as many as have been baptized into Christ have put on Christ Gal. 3.26 27. It is a fruit and consequent of mens being in Christ a priviledge resulting from Christ the Son of God by nature and generation that any obtain this Grace and favour to be reputed and owned of God as his Children and therefore also it is common to all believers that are truly such without difference or respect of persons it is nothing that the carnal parentage or natural blood or birth of better or worse parents or that the desires
your hearts and minds in Christ Jesus 3. To rejoyce in God and give thanks and praise unto him continually for his great love favour to us may they not well joy that are in so good a plight as to have so great a Friend so mighty a Father and Saviour as God is That have such a fountain to supply them with living water â— such a Castle and Fortress to defend them Yea upon this account it is that it is said Let them that love thy Name be joyful in thee for thou Lord wilt bless the Righteous with favour wilt thou compass him as with a shield Psal 5.11 12. and that exhortation of the Apostle is to the same purpose Phil. 4.4 Rejoyce in the Lord always and again I say rejoyce and so for thanksgiving they are put together Psal 97.11 Rejoyce in the Lord ye righteous and give thanks at the remembrance of his holiness And so in 1 Thess 5.16 17 18. Rejoyce evermore pray without ceasing in all things give thanks for so is the will of God concerning you in Christ Jesus Joy in his love and bless him for it 4. To moderation in griefs fears cares and to contentation with what God gives us here and submission to what he lays upon us I put them together for brevity sake his love to us might perswade us also thereto For as Elkanah said to Hanna too eagerly desiring desiring after and too sadly bearing the want of Children Am not I better to thee than ten Sons 1 Sam. 1.8 So may God say to his servants and people Am not I better to you than all those things that you are so careful and sollicitous about so mournful after or covetous for Should they be covetous for the world that have God to inrich them Is not God a portion sufficient to content and satisfie our Souls Should we be covetous of the honors riches pleasures injoyments of the world if we have God at hand to give us better things than the world can and who loving us will not withhold from us any thing that is good for us in the world or delay us of any thing that he hath promised to us and is needful for us beyond the due season wherein it may be best for us to this purpose are those sayings Let your moderation be known to all men the Lord is at hand In nothing be careful c. Philip. 4.5.6 And Let your conversation be without covetousness and be content with such things either for maintenance or protection as ye have for he hath said I will never leave thee nor forsake thee so that we may boldly say The Lord is on my side I will not fear what man can do unto me Hebr. 13 5 6. As also the contrary to these sayings be reprovable hence as upon this ground David reproves checks his distrustful immoderately sorrowing thoughts Psal 42.5 Why art thou so cast down O my Soul and why art thou so disquieted within me hope still in God c. So our Saviour upon like ground checks the fears and distrusts of his Disciples about food and rayment Mat. 6.25 26 28 30 32. Take no thought for your life what ye shall eat or drink or for your body what ye shall put on Consider the fowls are ye not much better than they Consider the Lillies c. If God so cloath the grass will he not much more cloath you being your Heavenly Father O ye of little faith c. 5. To obedience to God for his love and favour to them and to a chearful yielding up themselves to serve him with all their Talents and abilities received from him as persons that owe themselves and utmost service to him so Rom. 12.1 I beseech you Brethren by the mercies of God in which namely he hath given his Son for you called you to his Son and justifies and owns you in his Son as the former Chapters had shewed Offer up your body a living Sacrifice holy and acceptable to God which is your reasonable service See the like Rom. 6.11 12 c. and 1 Cor. 6.18 19 20. Your bodies are the Temples of the Holy Ghost which ye have of God and ye are not your own for ye are bought with a price therefore Glorifie God with your bodies and with your Spirits which are God's peculiarly owned and possessed by him as also in order to their retaining and abiding in the love of God and Christ towards them as in John 15.9.10 As the Father hath loved me so have I loved you continue ye in my love If ye keep my Commandments ye shall continue in my love as I have kept my Fathers Commandments and continue in his love which is another thing it instructs too namely 6. To abide in Christ and so keep our selves in the love of God both in the views and injoyments of it seeing his love is so precious inriching and every way advantageous to the Soul seeing it is the portion of the believers in and cleavers to Christ it is folly to turn away from believing in and obeying Christ to forfeit God's love and favour and a point of greatest wisdome to abide in Christ that we may abide also in the love of God yea and as that was one great engine and trick of the Devil and his messengers for drawing men out of Christ or from the simplicity of him into some corruptions from the faith preached and urged by the true Apostles to insinuate to them that they were not in a justified estate with God not owned loved and approved of him by their believing in Christ but that to obtain that they must be circumcised and keep the Law of Moses or receive some Traditions and Commandments of men worshipping of Angels or the like So it was the great motive and argument used by the true Apostles with them for preserving them in Christ and perswading them to abide in him namely that in him they were compleat were justified loved known and accepted of God and had everlasting life and that out of him or in departing adulterously from him in joyning some other ground of hope and trust in him they deprived themselves thereof as in Col. 2.2 3 8 9 10. Gal. 3.7 9 29. with 4.6 7 8 9 11 30. and 5.2 3 4. John 2.24 and 5.11.12 13. In Christ are bid all the treasures of wisdome and knowledge this I say least any man should beguile you with inticing words And Let no man spoil you with Philosophy vain deceit for in Christ dwells all the fulness of the Godhead bodily and in him ye are compleat They they that are of the faith are blessed with faithful Abraham They that are baptized into Christ have put on Christ and are the Sons of God by faith in Jesus Christ and so heirs according to promise known of God c. But turning aside to the Law to be or seek to be justified thereby they are abolished from Christ and fallen from Grace that is
God But now in this Observation that follows fairly from the words as the main thing here directly exhorted to by the Apostle there are divers things implied that we shall take distinct notice of as to say 1. That possibly believers may go out of or from the love of God they may not abide in it Yea 2. That there is no necessity that he must do so he may keep himself therein and then 3. There is great danger if care be not taken of and in turning out of it or from it 4. That it is expected from him and in some sense lies upon him as his work to keep themselves and each believer his Brother therein 1. Point 1. That such as do believe may possibly go out from the love of God This will on every hand be granted concerning such as are fained false-hearted believers counterfeit Christians and hypocrites if it might be granted as it may not that such are in the love of God in that choice sense of the word Love here understood and meant but indeed such as and while such are not nor can be in his love He cannot own justifie and approve of such and therefore to say such may fall from it is to speak absurdly and inconsistently with the Truth They were not such that the Apostle here wrote to but such as were sanctified of God the Father preserved in Jesus Christ and called and therefore were wholly of another stamp from those hypocrites false pretenders and Deceivers of whom and of whose ways they were warned and admonished and from all such as men commonly say may fall from the Grace of God which they must be in before they can fall from These were beloved of God and his Apostles and yet to such he writes to keep themselves in the love of God which would have been a needless labour for him to have taken in hand a needless exhortation to be given them if they could not but be in it could not turn aside from it or go out of it It is to be understood then of true and right believers such as God doth own and approve that such may possibly go out of or fâ—ll 〈◊〉 favour of God And that this is true also of such as his anger or wrath is or may be opposed to his love and favour that they may so demean themselves as instead of his approving them and their ways he may reprove and fault them and instead of smiling upon them he may frown upon them and chide them yea be very much displeased with smite them it will easily be granted too seeing many instances thereof are found in the Scriptures As that God was angry with Moses Aaron and Miriam David and Solomon and other holy men so as that he inflicted great punishments upon them as appears in these Scriptures Numb 120 12â— and 27 14. Deut. 1.37 and 3.26 2 Sam. 11.27 and 12.1 9 10. Psal 32.3 4 and 38.3 4. 1 King 11.9 c. Moses and Aaron amongst his Priests and Samuel amongst those that called upon his Name they called upon the Lord and he answered them He spake unto them in the cloudy pillar they kept his Testimonies and the Ordinances he gave them Thou answeredst them O Lord our God thou wast a God that forgavest them though thou tookest Vengeance on their inventions Psal 99.7.8 Yea how often doth the Scripture tell us of God's wrath and anger against his people even his Zion and Israel as Psal 80.4 Oh Lord how long wilt thou be angry against the prayer of thy people thou feedest them with the bread of tears and givest them tears to drink in great measure c. and Psal 85.5 Wilt thou draw out thine anger for ever or be angry to all generations So Lam. 3.1 I am the man that have seen affliction by the rod of his anger c. Yea the Fathers in the Wilderness whom God highly favoured and brought in love and mercy out of Egpyt were highly priviledged by him yet how did they provoke him to displeasure by their unbelief and murmurings so as they most of them were destroyed in his judgments and their carkases fell in the wilderness and they are propounded as admonitions and warnings to us even to such as were justified sanctified and washed from their sins in the Name of the Lord Jesus Yea the Apostle Paul himself looked upon their falls and the disfavour that they procured to themselves as warnings to him See 1 Cor. 9.16 24 25 26 27. with chap. 10.1 2 3 4 5. and 6.11 and from the consideration of what befel them he lays down this general caution Wherefore he that thinks he stands take heed lest he fall c. 10.12 And if it were only possible for believers in this sense to go or fall out of God's love into his wrath and anger considering the dreadfulness of his wrath and the sad consequents thereof upon the objects of it that might be a sufficient motive to move us to take heed to our selves that we sin not against him but keep our selves in his love and favour considering also on the other side how sweet and advantageous his Love is But that seems not to be all that believers may possibly fall into out of the love of God Nay indeed love in a high sense may consist with anger so far at least as still to own and acknowledge for his the person with whom he is angry yea and his in near relation too though there be not an approving of the way and action that causeth the anger As a man may be angry and greatly displeased with his Son or wife whom yet he doth not disinherit or cut off So God is angry with his Children and people often yet he owns for his Children and people So Psal 78.59 60 61 62. When God heard this the the unfaithfulness and Idolatry of his people he was wroth and greatly abhorred Israel so that be forsook the Tabernacle of Shiloh the Tent which he placed amongst men and delivered his strength into Captivity that is the Ark and his Glory into the enemies hands He gave his people over also unto the sword and was wroth with his inheritance c. they were still his people though given over to the sword and his inheritance though he was wroth with them There is somthing worse than all this yet implied as possible namely an utter rejection disowning if men be not careful to keep themselves in his love as is implied in Ezek. 33 13. When I say to a righteous man thou shalt surely live note by the way that God doth not say so to any seemingly outwardly righteous man onely that is not so indeed he promises not life to the hypocrite or meer moral man but only to those that are righteous in and through Christ if he that righteous man trust to his own righteousness to his being righteous and commit iniquity all his righteousness shall not be remembred but for his iniquity which
despite to the Spirit of Grace And that in Heb. 12.15 16 17 18. Look diligently least any man fail of the Grace of God least any root of bitterness springing up trouble you and thereby many be defiled Least there be any fornicator or prophane person as Esau who for one morsel of bread sold his birth-right for ye know how that afterward when he would have inherited the Blessing he was rejected for he found no place for repentance though he sought it carefully with tears For ye are not come to Mount Sinai but to Mount Sion the City of the living God c. Where the graciousness of the Gospel dispensation now is made an Argument for expecting the greater terror against any of us if we fail of Gods Grace or withdraw from it So also Hebr. 2.1 2 3. whence also that warning Chap. 3.12 13. Take heed least there be in any of you an evil heart of unbelief in departing or standing off from the living God but exhort one another and that from the consideration of Gods dealing with Israel of old Which Instance of their revolting from God losing his Grace and favour and incurring his displeasure and wrath is often mentioned in the Scripture by way of admonition to Believers now as is to be seen in Heb. 3.7 8 9 10 c. and 4.1 11. 1 Cor. 10.1 2 3 4 5 11. Jude 5. and indeed it is very pregnant for they were a people highly favoured above all the people on the earth saved out of Egypt by a wonderful salvation led through the Sea and preserved safely therein and provided for abundantly of all necessaries for their travel to Canaan and preservation therein in a most eminent and miraculous way and manner no people more favoured than they and yet with many of them God was so displeased yea with Moses Aaron and many famous men of that Congregation as that after all his goodness towards them he suffered them not to enter into the Land of Canaan and destroyed many of them in the Wilderness few of them entred the Rest that he had promised to the Fathers which was a type of Heaven or of the heavenly Inheritance and Kingdom of our Lord Jesus And indeed that consideration that of six hundred thousand men that came out of the Land of Egypt but two of them all that were men of twenty years age or upward at their coming out of Egypt entred into the Land of promise their after sinnings in the wilderness hardning their hearts in unbelief against God and rebelling against him deprived all the rest this confidetion alone I say of so many people so highly favoured of God going out from it and by their sins loosing it and so few retaining it and enduring to the inheritance may represent it were there nothing else in the Scriptures to ruine it as a matter of great danger namely that there is danger great danger of loosing Gods favour if men be not careful to take heed to God's Counsels and directions for retaining in and as there is great danger of it so 2. Great danger in it nay indeed nothing but danger evil and misery in loosing and not keeping our selves through Grace in God's love and favour for as in his favour is life so in his anger and displeasure especially when provoked so highly as to disown us there is nothing else but misery and death a giving up to wrath and judgment or a making way for his wrath and judgment to fall upon us For if the wrath of a King be as the roaring of a Lyon or as the messengers of death how much more the wrath yea the hatred of God as he is said to hate all the workers of iniquity as they must needs be that depart away from him after they have known him or rather have been known by him as the Apostle saith All they that are far from him saith David Psal 73.27 shall perish even all that abide in their alienation and estrangement from him and never heartily close with and obey him Thou hast destroyed he adds all them that go a whoring from thee they that never come at him must necessarily perish because there is life and salvation onely in him and in the knowledge and injoyment of him without which injoyment and far off from it they must needs be that are fâ—r from him but as for them that go a whoring from him they are also to be destroyed by him they not only deprive themselves of that safety that 's onely in him as the others do but also do more directly and severely ingage him and his wrath against them as doing him more disservice and dishonour than those that never knew him nor had any acquaintance wiâ—h him even as a wife that plays the whore from a loving husband doth not onely deprive her self of the maintenance and comfort she might have from and in him as they do or did that would not accept him for her husband but as she doth more disgrace wrong then husband than they so she provokes such wrath from her husband against her and such punishments in his wrath as he will not exercise towards and execute upon others They that have known the way of truth and escaped the pollutions in the World thereby and are afterward intangled and overcome again and turn from the holy Commandment are in a worse case than they that never knew or believed the truth as 2 Pet. 2.20 21. in this case there is an How can we escape and of how much sorer punishment shall he be counted worthy c. as we have seen Heb. 2.3 and 10.29 so that the danger here is very great 1. Danger of being left and given up of God to walk after out own counsels lusts and pleasures as Israel were Psal 81.11 12. and the Gentiles Rom. 1.21 22 24 28. to a reprobate and stupid mind void of judgment sense or conscience to serve vile affections and do things most evil and inconvenient adding iniquity to iniquity so as not to enter into Gods righteousness Psal 69.27 2. Danger also of having stumbling blocks laid before them to occasion their falling and being thereby broken so as to perish as Jer. 6.21 to have some such providences ordered of God as will either suit the corrupt desires of wandring rebellious sinners and afford maintenance and incouragement to them in their sinful courses as the prosperity of fools destroys them Prov. 1.32 or else occasion offence and stumbling at God his words people ways so as to turn wholly from those in John 6.66 that took offence at Christs Doctrine and turned so away as to walk no more with him and as Christ himself were in his meanness reproaches and sufferings to the rebellious Jews 1 Cor. 1.22 23. Rom. â— 33. 3. Danger of being given â—â— to Sathan and to strong delusions hardning and intoxicating them in their sins and entring in upon Soul or body or both to hurry them to destruction as befel
Judas falling from Heaven and becoming a Devil and as befel Ananias and Sapphira in part John 13.30 Act. 5.3 and as is threatned in 2 Thes 2.9 10 11 12. That God will send strong delusions to them that obey not the truth and they are said not to obey it that abide not in the obedience of it Gal. 3.1 and 5.10 but have pleasure in unrighteousness that so they might all be damned The wrath of God being very sore and hot against the abusers of his Grace in Christ that withhold it in unrighteousness as Rom. 1.18 and therefore there is 4. Danger of not entring into God's rest or coming into his righteousness and so into eternal life or the Kingdome of God into which no unclean thing can enter 1 Cor. 6.9 10. Eph. 5.3 4 5. thence those warnings to take heed lest we fail of the Grace of God or of the rest that yet remains for his people after the same example of unbelief as befel the Israelites that sinned in the wilderness Heb 4.1.11 Yea in a word 5. Danger of utter perdition and destruction from the presence of God and from the injoyment of his Glory and so of being cast out into everlasting misery and torment with the Devil and his angels for so much is implied by the Apostle in saying we are not of those that draw back to perdition but of those that believe c. where it is implied that perdition and destruction is the dangerous consequence of mens drawing back from God Oh unspeakable and unconceiveable misery and danger And this consideration in both branches of it affords a second and third motive to quicken up the believer to diligence in taking heed to the Grace of God and the instructions thereof and so to keep himself in the love of God seeing there is not only possibility but some danger of falling from it if he be careless therein by reason of his many enemies his own inability to deliver himself from them and Gods severity against the abusers of his goodness and neglectors of his Son and his salvation And great danger yea unspeakable misery in falling therefrom answerable to the greatness of the love abused and Grace slighted Great need to give great diligence to avoid such dangers yea to do it with all our might earnestness To incourage in and unto which here is also further signified Point 3. That there is no necessity that a Believer must fail of or fall out from the love of God He may through the Grace of God preserve himself and be preserved therein as well as at first brought thereunto This is evident in that the Apostle exhorts them to keep themselves in the love of God Sure as he would not exhort them to a work that could not be undone or to endeavour for that that they must necessarily inevitably have so much less would he exhort them to a thing impossible the love of God therefore may be kept or continued in as also our Saviour both implies in so often exhorting Believers to continue in his words and to abide in him and let his words abide in them John 8.32 and 15.4 5 6 7 and more plainly asserts that his sheep hear his voice and he knows that is approves and owns them and they follow him and he gives unto them eternal liâ—e and they shall never perish John â—0 27 28 29. and again As my Father hath loved me so have I loved you continue ye in my love If ye keep my Commandments ye shall continue in my love as I have kept my Fathers Commandments and continue in his love Joh. 15 9 10. as to the same purpose is that in 1 John 2.24 25. Let that therefore which you have heard from the beginning abide in you If that which ye have heard from the beginning abide in you ye shall continue in the Father and in the Son and this is the promise that he hath promised even Eternal life So Caleb and Joshuah kept in the favour of God all the way through the wilderness and entred into the land of Canaan So Paul fought the good fight of faith kept the faith to the finishing of his course 2 Tim. 4.8 And many other good men have through faith and patience inherited the promises Heb. 6.12 have lived and died in the faith and so in the love and favour of God and are at rest with Christ and God otherwise men should be never the better but the worse rather for believing and coming to partake of the Grace of God For better never to know it at all than to fall from it after the sweetness of it is once known and tasted The sin being then the greater and the misery incurred more dreadful and unbearable as in 2 Pet. 2 20 21 22. But now this possibility of being kept in the love of God is not from any strength wisdom or faithfulness in man as of himself no more than his being brought into the love of God was by his own fleshly wisdom or strength but both the one and the other are by and of the Grace of God It s true in both senses both of saving at the first from the state of sin and death into the state of life and righteousness by being brought into Christ and of saving in continuance in the love of God and being preserved from falling back again By Grace ye are saved Ephes 2.5 and ye are saved by Grace through Faith and that not of your selves it is the gift of God verse 8. For in us though Believers that is in our flesh there dwells no good thing nor have we sufficiency in our selves as of our selves to think any thing Rom. 7.18 2 Cor. 3.5 We have before noted the inability in man even in Believers as men and so in and of themselves yea or in their inherent graces received to stand and maintain themselves against the power of their enemies but only in the Grace that is in Christ Jesus 2 Tim. 2.1 In the Lord and in the power of his might in the whole armour of God as Ephes 6.10 11 12. But such might power and sufficiency there is in the Grace of God afforded in and by Jesus Christ such fulness in Christ himself and in God in him and such a presence and power of God and his holy Spirit in and with his Doctrine and Gospel and such Armour of Righteousness given the Believer in him as that there through he may be kept in the love and favour of God maugre all the power malice and subtlety of the enemy and notwithstanding that great weakness and inability to keep himself or to vanquish the enemy that is in him self Thus the Apostle Paul confesses that he was not only furnished for and strengthned in his labours I laboured more abundantly than they all yet not I but the Grace of God that was with me and by the Grace of God I am that I am and his Grace that was bestowed upon me
leaves nothing upon the Believer to do in order to his preservation in his love and favour to which they alledge that in Phil. 2.12 13. That it is God that worketh in you to will and to doe of good pleasure Where the Apostle asserts that not as an evidence or argument to prove that there is nothing therefore left for the believer to doe in which he may possibly fail and to which he needs to be exhorted but as the reason and ground wherefore the believer should be careful to work out his own Salvation with fear and trembling for which there would be no room or ground if God wrought all things in the belieliever yea and his working out too irresistibly nor any need for to have exhorted them if they could not chuse but so work upon the account of God's working in them But the Apostle plainly implies that because its God that works in and through the Grace revealed to and received by the believer of good pleasure so as not bound or obliged so to work but only of his mercy and good will therefore it behooves believers to yield up themselves to and in his operations to will and do and so to work out what he is working in them and not to resist and quench his operations least so they should provoke him who is a free agent and works only of good will to be offended with them and withdraw his operations and good Spirit by which he is operating and working in them from them and then they can do nothing toward their salvation but be in danger to goe back to destruction As also the argument used ver 16. to inforce that instruction upon them seems clearly to imply in that he says That I may rejoyce in the day of Jesus Christ that I have not run in vain nor laboured in vain for to what purpose should he mention such a thing with respect to them if there had been no possibility of their failing of the Grace and happiness to which he laboured to bring them instrumentally or if there was nothing to be done by them that might conduce to their obtaining the end of his running and labouring amongst them at least that could possibly be neglected and left undone by them so as therethrough to indanger their failing thereof and so a disappointment of the Apostles desire and hope concerning them The whole Scripture as it were suspending the tenour of the continuance of believers in Gods love and favour upon their keeping his Commandments and exhorting therefore to diligence in observing and keeping them shews the vanity of such apprehensions and that there is something required on mans part to his being preserved in the Grace of God Forsake her not and she shall preserve thee love her and she shall keep thee Prov. 4.6 If ye love me keep my Commandments and I will pray the Father c. And be that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved that is continue to be loved of my Father and I will love him continue to loue him as John 15.10 and I will manifest mine own self to him John 14.21 23. Keep your selves in the love of God 3. Again it reproves and discovers the evil and naughtiness of those high and presumptuous thoughts which are the issue and fruit of the two former mentioned Deut. 29.18 19. wherein men having believed and being pronounced righteous and so being under the sentence of life as Ezek. 33.13 thereupon presume to commit iniquity and say in their hearts that though they do so and add drunkenness to their thirst satisfie their vain and sinful desires and lust never so greedily yet they are safe enough they cannot miscarry but shall have peace and favour with God still or if they may provoke God to some displeasure against them so as to chastise them yet that shall be the worst that shall or may befal them These thoughts also contrary to what is foreshewed and to many serious threats in the Scriptures as that the Lord will not spare such an one but then his wrath and his jealousie shall smoke against him and the Lord shall blot his name from under Heaven Deut. 29.20 and that he who when God hath said unto him as righteous thou shalt surely live shall thereupon trust to his own righteousness and commit iniquity shall surely die Ezek. 33.13 and therefore even believers are admonished not to be high minded but fear Rom. 11.20 21 22. 2. It also serves to exhort and provoke believers to watchfulness care and diligence in taking heed to the Grace of God and cleaving thereto and quitting themselves as men that they may continue and abide in that state of love and favor to which they are freely chosen of God in Christ making their calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and election thereto firm and sure as 2 Pet. 1.10 to that purpose adding to or in their faith vertue or courage for God and his truth and against Sathan sin and all that stands cross to their well-doing and in vertue knowledge to direct and guide all their zeal and courage aright and in knowledge temperance sobriety in thoughts of themselves not aspiring to pry into things above their reach or that they have not seen in the testimony of God as also temperance in use of the mercies of God in the things of this life and of their liberties thereto to which their knowledge makes way least by undue use of their liberties offend other ◠and in their temperance patience both to continue therein denying themselves and abstaining from fleshly lusts and also in induring whatsoever sufferings and adversities may befal them in their way and in patience Godliness an acknowledgement of God and his power and goodness and a depending on him and looking to him in all things and making him the Alpha and Omega of their lives and actions receiving all from him and living in all things to him by Jesus Christ and in godliness Brotherly kindness an hearty intire love of the Brethren being kind and courteous and of one minde with them loving as Brethren and Heirs together of the same Grace and inheritance and in Brotherly kindness charity a free and gracious affection and love to men not for any goodness in them rendring them worthy of love as in Brotherly kindness but because of Gods free and gracious love and affection both to us and them so loving others even all men as we are loved of God as men seeking to win by love those that are without and to doe them good even as he hath done to us though unworthy of love from him If we doe those things we shall never fall if we goe on thus adding Grace to Grace Growing in Grace and in the knowledge of our Lord and Saviour Jesus Christ To such like purposes both our Lord himself and his Servants have given manifold exhortations and Counsels As to watch and pray
that we fall not into Temptation To take heed least our hearts at any time be overcharged with surfetting and drunkenness c. to take heed of false Prophets and that no man deceive us To give all diligence that we fail not of or fall not off from the Grace of God To beware of flothfulness because that casteth into a deep sleep of Spiritual security and carelessness and then a man lies open to the enemy to fall upon him and destroy or devour him but to follow the steps of those who through faith and patience have inherited the promises exhortations and warnings and provocations by manifold Arguments to all diligence in this matter are every where obvious in the Scriptures to believers and that that is said and shewed before both of the possibility and danger of failing otherwise of the Grace and love of God as to its continuance and the fearful things that befal in such a case as also the certainty of abiding in it and obtaining unspeakable joy and happiness in our care and diligence in depending on God and Christ and expectance of such diligence and earnestness in us may incite and provoke to the diligence circumspection and watchfulness exhorted too and reprove that too great carelessness negligence and slothfulness in these matters of so great concernment too ordinarily found even in Believers as it was found and reproved in the Angel of the Church of Ephesus leaving his first love and in the Angel of the Church of Sardis that had almost quite lost all his strength so as that he was ready to die and in the Church of Laodicea or the Angel therof grown Lukewarm therefore ready to be spewed out of Christs mouth unless he awakened up to zeal and diligence and repented of his indifferencie upon Christs reproofs of him Rev. 2.4 5. and 3.1 2 14 15 16 19. Oh it is a great shame for us to be careful and diligent to keep or increase our Estates or Honours here in this World which after a while do what we can must be taken from us from us or we from them and to be so indifferent and negligent about retaining that Grace and favour of God whereto he hath admitted us by Jesus Christ as if it were not of that worth and excellencie as those other poor fading and uncertain matters when as it is the source spring and fountain of all blessedness and happiness But I shall pass from this first and main matter of the Text to the next The way and mean to keep our selves in God's love and that is edifying our selves in our most holy faith praying in the Holy Ghost whence we may note That Observ 5. The way for Believers to keep themselves in the love of God is to edifie themselves on their most holy faith praying in the Holy Ghost Here be two means 1. Edifying themselves on their most holy Faith 2. Praying in the Holy Ghost Let us if God permit consider them in order And first 1. Divers things as to the first of them are to be explained for better understanding and usefulfulness of the Proposition as to that Branch of it as to say 1. What is meant by the Faith here on which Believers are to build up themselves and one another 2. Why is it called their Faith 3. Why is it called their most holy Faith 4. What that is that is to be builded on it 5. How the believer is to be builded on it And 6. What that signifies that they build up themselves and how that they may do that 7. How the building up themselves thereon conduceth to the keeping themselves in the love of God 1. For the Faith here mentioned what it is or signifies we are to mind that the word Faith is is used two ways either 1. For the act or habit of believing and so it often signifies as in these expressions Lord increase our faith and if ye had faith as a grain of mustard seed ye should be able to say to this Sycamore tree be thou plucked up by the roots and be thou planted into the midst of the Sea and it should obey you Luke 17.4 5. Your faith is spoken of throughout the world Rom. 1.5 Faith cometh by hearing and hearing is of the word of God Rom. 10.17 After I heard of your faith in the Lord Jesus and love to all the Saints Ephes 1.15 and many others 2. For the Doctrine of faith and the matter and object of faith in it contained to that purpose is that of Paul Gal. 1.22 He that persecuted us now preacheth the faith that he destroyed So Gal. 3.2 Received ye the Spirit by the works of the Law or by the hearing of Faith So verse 5. and 7. and 9. They that he of Faith the same are the Children of Abraham and are blessed with faithful Abraham Now in as much as the Faith or Doctrine preached is also called the preaching of Christ or of Jesus Christ Acts 9.20 Rom. 16.25 1 Cor. 1.22 24. We preach Christ crucified And 2 Cor. 4 5. We preach not our selves but Christ Jesus the Lord Therefore even Christ himself as preached and declared in the Gospel may also be contained in the signification of the word Faith when taken in this second sense and meaning Now that the word faith is not meant here in the former but in the latter sense is evident because it is here represented as the foundation to be built upon or matter wherewith they were to be built up but that is not faith as it signifies the act or habit of believing for that is something built rather upon the foundation or at most the way or means of building or being built on it Christ himself as held forth in the Apostles Doctrine or also the Apostles Doctrine as holding forth Christ in it is the foundation and is so spoken of in the Apostles Writings as in 1 Cor. 3 11. Other foundations can no man lay than that which is laid which is Jesus Christ What more plain than that Jesus Christ is the only foundation laid of God and of his Apostles in their Doctrine To this purpose it is that the Apostle Peter quotes that Scripture of the Prophet Isaiah Chap. 28.16 and applyes it to Christ in 1 Pet. 2.4 6. where having called him the Living stone chosen of God and precious he saith Wherefore it is contained in the Scriptures behold I lay in Sion a chief corner-stone elect precious and he that believeth on him shall not be confounded Unto you therefore which believe he is precious c. This is that foundation which the Apostle speaks of to Timothy when he saith 2 Tim. 2.19 The foundation of God standeth sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or firm having this seal the Lord knoweth them that are his c. For therein God seals to it owns and approves or knows all that be his the foundations namely or knows the foundation it self as peculiarly his as Christ is and others that
to the Saints preached by the holy Apostles and Prophets and witnessed to by the holy Spirit and so by the holy God who bare witness to the Preachers of it both with Signs and wonders and divers miracles and gifts of the Holy Ghost Heb. 24. is a holy pure clean Word The Word of the Lord as the Gospel of Jesus Ghrist as preached by the Apostles is often called as in Acts 6 2 7. and 8.25 and 12.24 and 13.5 7 12 44 46 49. is pure as Silver seven times tryed in the fire Psal 12.6 No dross or mixture in it it is not yea and nay but yea yea or yea and Amen as in 2 Cor. 1.18 19. As God is true our word toward you was not yea and nay for the Son of God Jesus Christ who was preached among you by us was not yea and nay but in him was yea for all the promises of God in him are yea and in him Amen unto the glory of God by us The Apostles did speak in simplicity and sincerity what they had heard and received from God and Christ and did not as the false Apostles sophisticate and corrupt the Word of God as the Apostle also saith 2 Cor. 2.17 But as in sincerity and as of God they spake in Christ in the sight of God Even as Jesus Christ himself the matter and subject of their word the faith or foundation of faith the object to be closed with and rested or built upon is the holy One the holy One of Israel and so is frequently stiled as Acts 3.14 Ye denyed the holy One and the just So 1 John 2.20 Ye have an Vnction from the holy One and ye know all things And Heb. 7.26 He is holy harmless undefiled c. a spotless one a Lamb without blemish his nature and life and death and sacrifice and person altogether blameless sinless and undefiled even so the Doctrine of the Apostles concerning him was pure and clean too like to pure water No soil or mud in it Yea and 2. It was and is set apart separated and devoted to God and for his glory to be the foundation ground and way of our believing and so becoming an holy habitation and people for God Jesus Christ the main matter and subject treated of in the Gospel is in that sense holy to God chosen by him separated and set apart for him to be his salvation to the ends of the earth the Lamb of God to take away the sins of the world his righteous Servant in whose hand his pleasure shall prosper his Elect in whom his Soul delighteth who hath sanctified himself and given up himself to him to do his will in all things to be his Prophet to declare his mind and bring forth judgment to the Gentiles and light to the people to be his High-Priest as it is said The Lord hath sworn and will not repent Thou art a Priest to me for ever after the order of Melchisedeck Psal 110 3 4. to make atonement for the sins of the people offer up their gifts and sacrifices and make intercession for all that come to God by him Heb. 2.17 and 5.1 and 7.25 and bless them in his Name Heb. 7.6 7. His King whom he hath set upon his holy hill of Sion Psal 2.6 7. being wholly holy unto God to do his pleasure in his presence for men and from him to and with men Rom. 6.10 his Foundation namely that he hath lay in Sion to be the foundation and corner-stone of his holy building an habitation for his Holiness and glory by vertue of whom it is that the whole building becomes an holy House to God and an habitation separated unto him to dwell in by his Spirit as Ephes 2.20 21. And so the Doctrine or Faith concerning him is holy separated and set apart for Gods use for drawing men into the knowledg and faith of Christ and so to himself by and through him and therefore it is called The power of God to salvation to every one that believes Rom. 1.16 The Medium that he made choice of for saving those that believe it and so through it believe in him 1 Cor. 1.21 so that in this respect too it is holy As also 3. In respect of the effect and fruit of it it makes holy those that receive it and are united with it and built upon it So Jesus Christ the main matter and subject of it the foundation properly laid in it and by it for men to believe in and be built on is not only holy in himself sinless and set apart for God but also is made of God holiness to us the cause of holiness to us He in and by vertue of whom we are holy to God 1 Cor. 1.30 He being the holy Temple and habitation of God makes us so too in being united with him He being the holy foundation makes all the building holy And so the Doctrine of the Apostles preached and published concerning him and received and held fast by these Believers was holy in respect of the effect and fruit of it in Believers who are said to be sanctified by the faith in Christ Jesus Acts 26.28 Sanctified or made holy through Gods Word which is the Truth John 17.17 and to be made clean through the Word spoken to them John 15.3 Sanctified and washed by the washing of water the Love Grace and Knowledge of God held forth in the Word that they might be presented a glorious Church not having spot or wrinkle or any such thing but that it might be holy and without blame or blemish Ephes 5.26 27. as also the holiness of the new man is therefore in Ephes 4.22 called according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holiness of truth because the effect or product of the Truth believed by men To this purpose are those sayings of David in Psal 119.9 11. Wherewith shall a young man cleanse his wayes By taking heed thereto according to thy Word And again I have hid thy Word in my heart that I might not sin against thee c. Yea 4. It is called the holy Faith to signifie the great care that God hath of it its acceptableness to him and his respect to and care of it as in that sense in Jer. 2.3 Israel was said to be holiness to the Lord being his people his peculiar portion he had an especial care over them to defend them so as that all that devoured them offended evil came or shall come upon them So is Christ holiness to the Lord very dear and delightful to him and therefore especially cared for and defended by him as in Psal 89.21 With him his right hand is established and his arm strengthens him so as the enemy shall not exact upon him nor the son of wickedness afflict him he will beat down his foes before his face and plague them that hate him Yea therefore they that believe not in him shall be condemned and perish and they shall be destroyed that will
not hear and obey him Mat. 28.18 19. with Mark 16.15 16. Acts 3.22 23. And so God hath a singular watchfulness over and care of his Name and Doctrine the Gospel of Christ preaching and declaring him as the foundation of God for men so as that he will not bear that it should be slighted rejected and disobeyed by men It shall be easier in the judgment for Sodom and Gomorrah than for those that so do Matth. 10.15 with John 12.48 49 50. His presence is in and with it and it is a ministration of life righteousness and spirit as in 2 Cor. 3.5 6 7 8 9 c. thus the Faith is holy But 2. It s also called the most Holy to signifie 1. The superlative holiness and more abundant excellency of it above other holy things as to say 1. There were many things or persons types of Christ holy to God under the Law and some of them more holy and more set apart than others as there was the whole people holy to God The holy people Dan. 12.7 and Deut. 7.6 The holy seed Ezra 9.2 The Levites were yet more holy as being chosen and taken out of the people to do the service of the Tabernacle in liew of the first-born which God hallowed and chose for himself to be peculiarly his above the after-births of them Exod. 13. â— with Numb 3.12 13. and yet the Priests were more holy than they as having liberty to the holy Place and to go into the Tabernacle and offer upon the Altar which the Levites might not do and yet the High-Priest was more holy than they as only having liberty to enter the Holy of Holies Levit. 21.2 6 8 10 11 c. But Jesus Christ is more holy then them all the most holy Person that appears where Aaron or none of them might even in the Heavens themselves and by the vertue of his own blood to make intercession for us none holy like him who is the Lord nor any Rock like our God 1 Sam. 2.2 3. Yea there were many things holy as the Land was the holy Land Zech. 2.12 and the portion of it set apart for the Sanctuary more holy Ezek. 45.1 The Chambers of the Priests holy Ezek 42.13 Their Garments holy Exod. 28.20 and 29.29 The Crown put upon Aaron was the holy Crown Levit. 8.9 The Altar was holy yea most holy and whatsoever touched it was holy Exod. 29.37 The Sanctuary and all the Vessels of it holy Levit. 16.33 1 Chron. 22 19. Yea the Trumpets and other Instruments Numb 31.6 The Oracle or inner-place of the Sanctuary and Temple was most holy and therefore called the Holy of Holies and the most holy place as the Ointment made to anoint and sanctifie them and the Priests was most holy but yet Christ was more holy than they or any of them the most holy One the truth of them all they were but types and figures of him and their holiness of his yea there were holy Prophets and holy Apostles but yet he more holy than they the most holy One none so pure spotless oâ— undefiled the holiest Places and Vessels contracted soil and dust and needed cleansing sometimes and were sometimes defiled with Idols and other pollutions and needed an atonement to be made for them and at last because of the pollutions wherewith they were polluted they were given up to spoil to fire and to Captivity none of which can befal the Son of God though he was once put to death for our sins which were charged upon him yet being raised he dieth no more death hath no more dominion over him in that he died once he died unto sin but in that he liveth he liveth now unto God holy harmless undefiled separate from sinners made higher than the Heavens who needeth not dayly as those other Priests to offer first for their own sins and then for the sins of the people for this he did once c. Heb. 7.26 27. The holiest Priests had their sins properly their own to offer for he never did sin nor was guile found in his mouth the holy Prophets and Apostles had their sins and failings Moses the meekest man on earth yet once spake unadvisedly with his lips in his anger and provoked God to deprive him of entring into the Land of Canaan Aaron the Saint of the Lord made a molten calf also at the instance of the people David the man after God's own heart yet fell very grievously So did Solomon the wisest yea none of the Patriarks but in offering Sacrifices for sins therein confessed themselves to stand in need of mercy and forgiveness The Apostles confessed sins in them and tell us if they had said there was no sin in them or that they had not sinned they should have deceived themselves and the truth had not been in them But Christ was the perfectly spotless One in whom is no sin Nay the very Angels vail their faces and cover their feet in his presence as appears by what Isaiah saith when he saw his Glory in a Vision and spake of him Isa 6.1 2.3.4 with John 12.40 41. so that he is absolutely the most Holy One and therefore also the most consecrated and devoted unto God the Levites might come neerer to the Sanctuary and so to God as dwelling in it than the generallity of the people and the Priests neerer than the Levites and the High Priest neerer than the rest of the Priests but Christ comes nearer than any For he is not entred into the Holy places made with hands as they did but into Heaven it self there to appear in the presence of God for us Heb. 9.24 Yea neither Saint nor Angel is so devoted to God or admitted so neer to him as Christ they are about the Throne but Christ is in the midst of it yea and though the four Beasts figuring the Camp of the Saints or their Leaders be said also to be in the midst of the Throne as well as round about it yet the Lamb is in the midst of them as the most inmost amongst them Rev. 4.4 6. and 5.6 11. and therefore also the most Holy both as to his efficacie and vertue for conferring holiness upon others it being He only that is made to us of God wisdome righteousness holiness and redemption No man or Angel hath that honour with or besides him the holy and holy-making Spirit is fully and immeasurably only upon him and sent forth by and from in his name Saints and Angels have not that honour and power as he and therefore also as to Gods tender care of him or heighth of love to him they are below him For to which of the Angels said he at any time sit thou on my right hand or thy Throne O God endureth for ever c. So that in all respects none holy as he none else the foundation the holy foundation of God's holy building but he Other foundations can no man lay but him 1 Cor. 3.11 and so 2. In
a sense the Doctrine or faith of him as setting him forth to and for men is most holy in all these respects more holy than any other vessel utensil or instrument made use of by God or at his appointment under the Law and legal dispensation though there were divers and some more holy than others yet the Gospel is above them all The most choise medium of God's power both spotless and pure in it self as being his word and most chosen and set apart to be his arm for salvation to all that believe and therefore fuller of divine efficacie for making holy and more choisely cared for and defended of God being the Everlasting Gospel and the neglects and contempt of it most severely punished Matth. 10.15 Some things under the Law conferred an holiness unto other things that touched them or that they were applied to as the Altar or the holy Oyntment c. but nothing 〈◊〉 so confer holiness as the Gospel doth them that attend to it and receive it It s the Vnction the holy Oyntment the Name of Christ therein held forth is as an Oyntment poured out Cant. 1.3 which sanctifies consecrates and makes holy to God all that receive it as Act. 26.18 Sanctified by the faith that is in me and 1 Cor. 6.11 Ye are sanctified in the Name of the Lord Jesus and by the Spirit of our God The Law was holy and the Commandment holy and just and good but not able to sanctifie and make the Conscience perfect because of the flesh that it could nor subdue but the Gospel faith is so holy and set apart for Gods use and service as the medium for his sanctifying and saving men that his presence and Spirit even the Holy Spirit is in or with it and his influence or operation ministred by it to the sanctifyng and devoting the hearts and Spirits of all that receive it unto God Sanctifie them through thy truth thy word is the truth John 17.17 Yea and as it is now plainly and fully opened and preached since the coming of Christ it is more full of Spirit and divine power for sanctifying and making holy and therefore also requires and calls for more holiness in the hearers and professors of it than any former dispensations For now in these last ages God who in former times spake to the Fathers by the Prophets and to them by Angels Dreams and Visions hath spoken his mind most fully to us by his onely begotten Son whom he appointed heir of all things and by whom he also made the Worlds Heb. 1.1 2. and therefore now requires more strict obedience and more exact conformity to his minde and more severely punishes the neglectors and abusers of his Gospel and the Grace thereof than he did in former times exact or expect from men under the Mosaical dispensation and then he punished the neglectors and abusers thereof or of any holy things then in use Heb. 2.1 2 3. and 10.26 29. and 12.18 19 24 25. If the word spoken by Angels was stedfast and every transgression there against â— received a just recompence of reward how shall we escape if we neglect so great salvation which at first began to be spoken by the Lord and afterward was confirmed to us by them that heard him So the Faith of the Saints is the most holy faith and so called here as also because of 2. It s most absolute compleatness and perfection It is so holy that nothing can be added to it to make it more holy perfect pure or apt and fit for the purpose to which it is ordained as to be the foundation of Faith hope love obedience c. and the mean or medium for effecting them and so of making holy to God those that receive it Christ is the most full and compleat foundation of Gods Building who is so perfected through sufferings as to become the Author of eternal Salvation to all them that obey him Heb. 5.9 Yea so as all the fulness of the Godhead dwells in him bodily and in him we are compleat who is the Head of all Principallity and power Col. 2.9 10. made unto us of God wisdome righteousness holiness and redemption 1 Cor. 1.30 a most sure foundation and precious corner stone so as that he that believes on him shall not be confounded or make haste from him for any thing that threatens to shake or ruine him The Soul that believes in him findes so much holiness and preciousness in him Isa 28.16 1 Pet. 2.6 7. there can nothing be added to the excellencie of his person being the onely begotten Son of God nor to the vertue and preciousness of this Sacrifice having offered up himself a spotless Sacrifice through the eternal Spirit by which he hath at once perfected or perfectly prepared all things for the sanctified for ever Heb. 9.14 Heb. 10.14 Nor to the dignity and perfection of his Priesthood being consecrated of God by the word of his Oath an High-Priest for ever after the Order of Melchisedech even according to the power of an endless life Heb. 7. nor to the fulness of his Prophesie or prophetical Power and Office being acquainted with the whole minde of God and filled with the fulness of the Holy Spirit to declare it and to make the declaration of it powerful and effectual and all the treasures of wisdome and knowledge being hid or treasured up in him and his Mystery Col. 2.3 4. Isa 42.1 2 3 4. and 61.1 2 3. nor to his Power and Authority as Lord and King the fulness of Gods Power and Authority being given to him even all power in Heaven and Earth a Name above every Name that at his Name every knee should â—ow both of things in Heaven and things in Earth and things under Earth c. Angels and Principallities and Powers are made subject to him Philip. 2.10 11. 1 Pet. 3.21 And so the Doctrine of faith that sets him forth is the most holy Faith to signifie that its the most compleat pure and perfect Doctrine nothing to be added to it nor taken from it The Doctrine of the Law that was very good holy and useful in its kind but it was a ministration of Death and in respect of the shadowness and typicalness of it it was to pass away as in 2 Cor. 3. is shewed and so the Testimony or Covenant made therein Heb. 8.8 9 13. but this ministration of the Gospel as it came forth first in Paradise so it is to continue abide to the end it is the everlasting Gospel that shall not pass till all be fulfilled accomplished indeed before the coming of Christ in the flesh it was not fully revealed as now it is in these last days by Jesus Christ and his Apostles and therefore till then the Vision was not sealed Dan. 9.24 nor the Law and testimony fully bound up Isa 8.16 but now it is fully revealed so as no more is to be added till the personal appearance of the Lord
as an holy Temple or building and therefore ought also to be clean and chast and holy in all things to him as he that hath appointed it for his habitation and dwells therein is holy 2. In that the Believers are the matter to be built upon that most holy Faith it is implyed too that they yet are imperfect and not compleat in themselves or in their conformity to Christ and attainments from Christ their faith is most holy no blemish or imperfection or defect in that but they that are in or upon it are not so they need to be builded up and perfected they may yea it s but meet and right that they should acknowledge their own shortness in holiness or goodness that so they may attend to grow in Grace and in the knowledge of our Lord and Saviour Jesus Christ but they may not fault the faith once delivered to the Saints or accuse it of want or defect or bear that it be faulted added to or altered they are to let that alone as it is in that respect but attend that they themselves may be added to in their believing living righteously godlily and soberly in this present evil world though they be compleat in Christ their Head Root and Foundation Col. 2.10 yet in their attainments of the knowledge of Christ and conformity to him in holiness and happiness they have not yet attained neither are already perfect as the Apostle sayes of himself Philip. 3.14 15. They see but darkly and as in a glass not so as they are seen they know but in part and prophecy but in part that that is perfect in those respects is not yet come but to be waited for by them 1 Cor. 13.9 11. they may yet and ought to add in their faith vertue and in vertue knowledg and in knowledge temperance and in temperance patience and in patience godliness and in godliness brotherly kindness and in brotherly kindness charity 2 Peter 1.5.6 7. It will do us no hurt to acknowledge our own shortness and imperfection in our attainments so we also acknowledge the fulness and perfection of the most holy faith for perfecting us and bringing us to the inheritance yea as it is dangerous for Believers and leads to their destruction to admit an imperfection and defect in the faith for that will lay them open to impostures to corrupt them therefrom so not to acknowledge their own imperfection and defect to say they have no sin or have attained all fulness of knowledge and goodness or with the Church of Laodicea that They are rich and increased with goods and need nothing is very dangerous and destructive to them also laying them open to pride and puffings up in themselves as also to slothfulness covetousness and security and by that means to sail of the Grace of God and to be deluded and carried captive of Satan to their own destruction It implyes further 3. That their perfection in conformity to Christ and attainments by Christ is to be sought for in abiding in their most holy Faith and so by and from it as it signifies the object or foundation of it which is Christ and by and through the the faith as it signifies the Doctrine holding forth Christ They are not to seek further growth and perfection by going away from that to some other doctrine as better fitted for that purpose for then should not this be the most holy faith but that other doctrine should be more holy than this nor should they build up themselves thereon but besides this as quitting and forsaking this that they might be built up or build up themselves on some other thing but here they are to continue holding fast that which they have heard and received And to that purpose it is that the Apostle being about to leave the Elders of Ephesus and the Churches thereabout commits them to God and to the word of his Grace as able to build them up and to give them the inheritance Act. 20 32. and tells the Corinths that they should be saved in keeping in memory what they had received in the Gospel preached by him from the beginning or in the first things of it 1 Cor. 15.1 2 3. and 1.22 23. So the Apostle John too 1 John 2.24 25. for this doctrine is not like that of the Law or first Testament that made nothing perfect but perfection is herein and herethrough to be attained so far as we be capable of attaining it here yea to the inheritance it self also it is onely Christ as herein set forth that doth bring men The Doctrine then or faith once delivered to the Saints is not at any time to be waved or altered by us but suffered to abide and to be abid in by us and on that Believers are to build up themselves who are yet in themselves imperfect stand in need of building It s the foundation laid for them that upholds them and bears them up from sinking all their faith hope stay comfort springs therefrom and stands thereupon but it self stands upon none of them nor is added to or made more holy by them yea they themselves as to their Spirits and spiritual conditions stand upon it are what they are as a Building for God from and by it and in union with it and besides that there is no standing for them or any man nothing to support relieve or comfort them against the accusations of the Law and sin and Sathan nothing else to secure them and keep them from perishing in the wrath to come no other Sacrifice for sins to be found but what this presents nor otherwise than as this presents and therefore no forgiveness justification or salvation but upon and according to this faith and doctrine All the blessing and fulness of God is here dwelling and sure to be met with by those that there seek and wait for him and nothing but lies and emptiness can any finde to uphold them if this be turned from No work or worth no prayers or tears or acts of a man can help him that hath rejected and is besides this foundation all the Building therefore is to be on this but then it s to be inquired 5. How the believer is to be built thereupon and how to build up himself and what that implies to 〈◊〉 we may say 1. The building themselves upon this is the firming themselves in the belief and acknowledgment of this most holy faith a growing more into it and in union with it more to believe it and discern and see into the truth fulness and abundance in it more to love it and adhere to it as having all things of worth and excellencie in it and as thence seeking and expecting them and then 2. The deriving vertue from it strength courage fortitude patience and so the divine vertues in it to an increase and augmentation in all holiness and conformity to Christ and so an ascending up or mounting up more heaven-ward and God◠ward in
the good of others Is not easily provoked against another or to leave off pursuing his good and benefit Thinks not or surmises not evil Nay if it discern evil it is willing to pass it by and not impute it to the withdrawing his good offices of love from his neighbour Rejoyceth not in iniquity harm evil or deceit ' but rejoyceth in the truth and therefore also endeavours the prosperity and spreading thereof that the mouth of iniquity might be stopped Beareth all things all burthens put upon it Believeth all things that God hath discovered and that he hath any ground to believe concerning the good of others Hope 's all things that may further their good and endures all things that it meets with for exercise of its patience 1 Cor. 13.4 5 6 7 this will lead us to deny our selves and our own things to do others good and so to use our liberties in things indifferent as may tend to the good and profit of others and forbear the use of it where it might prejudice them as S. Paul who would not eat flesh or drink wine till the world stood or do any thing whereby the Brother should be offended if he knew such things would offend him weaken him in or stumble him from the truth 1 Cor. 8.13 with Rom. 14.21 this will lead men to doe all things for edification and nothing for destruction to any this therefore is a most useful way of edifying and building up one another in the most holy faith 4. And in a word the walking as becomes the Gospel of Christ and so the shewing forth his vertues in our conversations in an innocent abstinence from all ungodlines fleshly worldly lusts walking soberly righteously and godlily in this present World and in a patient bearing and suffering and so overcoming with goodness all the injuries and abuses done to us especially for the Gospels sake for that also tends exceedingly to the furtherance of the Gospel and the confirming and strengthning one another in the belief and confession thereof Philip. 1.12 13 14 20 27. After such a sort are we to build up our selves and one another on our most Holy Faith Now such a building up our selves thereon tends to keep us in the love of God because 1. They that build up themselves thereon keep or abide thereon and are not waved or turned aside from that precious foundation to which the love special respect care and approbation of God are as it were intailed Christ is the first prime and immediate object of Gods delightful love so that a man being and abiding in him doth in through and by vertue of him abide also in his love Now a building up our selves on that foundation is a firming us more in and fastning us more upon him who is that foundation whereon his love is inseparably placed The foundation of God Jesus Christ as held forth in the Apostles Doctrine for other foundations can no man lay is a firm and sure foundation and standeth sure having this Seal or confirmation the Lord knoweth them that are his It is known of God as his and therefore cared for owned and loved by him and all that are his the foundations or Christs are therefore also known owned and accepted of God If Christs then Abrahams seed and heirs according to promise c. Gal. 3.29 2. The building up our selves on that foundation the most holy faith is the way to keep our selves untouched of the adversaries of it and 3. To do Gods Commandments using our gifts talents to those ends intents to which God hath given us them and as he hath given us Commandments and in this way he hath promised his presence and blessing with us and favour towards us If we have Christs Commandments and keep them as we doe in thus doing then are we lovers of Christ and God will love us and Christ will love us manifest his own self to us John 14.21 if we keep his Commandments we shall continue in his love John 15.10 If we do these things adde in our faith vertue c so edifie and build up our selves on our most holy faith we shall never fall for so an abundant entrance shall be administred to us into the everlasting Kingdome of our Lord and Saviour Jesus Christ 2 Pet. 1.5 10 11. It is the idle Soul shall suffer hunger the barren and fruitless branch that the husband-man takes away not the diligent and fruitful in good works Joh 15.2 This therefore is the way for us to keep our selves in the love of God Not to be careless and secure and say in our hearts we cannot miscarry our standing depends not on our working and diligence and therefore we will do nothing but give up our selves to minde and walk after the flesh and do our own pleasures for we are sure of eternal life nothing can deprive us Christ will keep it for us and give it to us what ever we do having closed with him and believed on him no sin of ours can un son us nor no carelesness or neglect of ours provoke God to neglect us Take we heed of such abusive reasonings and actings and exercise we our selves to Godliness to build up our selves on our most holy faith for through slothfulness negligence tâ—e house may else drop through so will God be with us love us own and delight in us to dwell with and amongst us But then add we still the second way or means of keeping our selves in the love of God which is also to be practised all along together with the former and not after we have done with that for that is never to be done with while here but always to be practised and so is this second too namely 2. Praying in the Holy Ghost Where we have to consider 1. The exercise it self that is praying 2. The way or manner of it that is in the Holy Ghost In speaking unto which let us inquire into and consider 1. What it is to pray 2. What it is to pray in the Holy Ghost 3. What is implied in the exhorting Believers so to pray 4. How that conduces to the keeping themselves in the love of God 1. And first To pray is more than to say or read or frame a prayer for that may be as to the two former an exercise of the tongue and lips in which the heart may be altogether unexercised yea and it may be other mens desires or needs that we say or read over and not our own And as to the last expression the framing of a prayer it may be but an exercise of the brain parts not of the heart and Spirit of a man yea the Stage-Players have done all this in derision of prayer sometime whereas to pray is To exercise the heart in minding uttering or pouring out unto God through Jesus Christ its needs and desires or the needs of and its desires for others let us view the particulars
and so 1. Prayer is an exercise of the heart thence When God said seek ye my face my heart says David said thy face Lord will I seek Psa 27.9 and a man is said in prayer to pour out his heart as in Psa 62.8 Trust in God at all times ye people pour out your hearts unto him He is a refuge for â—â— So 2 Sam. 7.17 David says He found in his heart to pray this prayer to God It is true the heart may be exercised in reading or saying a prayer so as to joyn in the words of it heartily as what it sees it needs and desires be and the exercise of the heart so in reading or saying a prayer may be and is a praying but whether men read or say or frame and compose prayers by their parts if their hearts be not engaged therein but onely their lips and tongue or brains it s not a praying there may be the carkass or form of a prayer but the inside of it is wanting and it s but a dead image But when the heart is exercised though there be nothing read or said outwardly and audibly to the ear of man yet it may be a right and fervent praying as in the case of Hannah 1 Sam. 1.13 who spake in her heart and only her lips moved the heart may do well enough in prayer without the voice of the lips and tongue but they without it signifie nothing in Gods reckonings It s a vain worship when men draw nigh to God with the lips and honour him with the tongue but the heart is removed far from him Isa 29.17 It 's an exercise of the heart that 's the first thing 2. It 's an exercise of the heart in which the heart minds the needs of it self or others indeed this alone may be without praying but yet praying cannot be without this in one branch of it as it is for it self it mindes its own needs or wants and as it is for others it mindes their needs either more generally or in particular for there can be no hearty desire of supplies where there is no heart-minding of the needs to be supplied The heart first gathers and takes into it self by its consideration or mindfulness the needs to be supplied before it can pour them out in expressing them to God or desiring supplies for them And this is one thing in the preparation of the heart to pray to God mentioned Psal 10.19 that God brings to minde and makes it sensible and apprehensive of the needs or wants of it self or others and helps it to consider or lay them to heart an inconsiderate heart can never be a good praying heart thence also Solomon thus expresses himself 2 Chron. 6.37 If they shall bethink themselves and turn and pray c. yea thence also prayer is sometime called a Meditation of the heart as in Psal 5.1 Consider my Meditation That 's the second 3. It 's an exercise of the heart uttering and pouring out its needs which it may doe either by the mouth and lips also imployed as hear the prayer that proceeds not out of feigned lips 17.1 and again I cried unto him with my mouth and he was extolled with my tongue And I cryed unto God with my voice unto God with my voice did I cry c. Psal 66.17 and 77.1 or it may be without the voice as was noted above of Hannah for the heart hath a secret speech and cry too audible to God when yet men hear nothing thereof But whether with audible voice or without this pouring out or uttering the needs from or by the heart is essential to prayer which therefore is called the pouring out of the heart as Psal 62.8 before noted and the pouring out of the Soul 1 Sam. 1.15 or of the complaint Psal 142.2 4. It is an uttering the needs and desires of the heart and that 's it which most properly renders it prayer the breathing forth desires by way of petition request or humble supplication for the supply of our needs It is not only this I need or want which may be without prayer properly so called But Lord give or grant me this or that the need whereof I am sensible of as in Solomons prayer for Wisdome 1 King 3.7 8. O Lord my God Thou hast made me thy servant King in stead of David my Father and I am but a little Child I know not how to go out or come in there 's the uttering his need and then ver 9. Give therefore thy servant an understanding heart to judge thy people c. So in Psal 60.11 Give us help from trouble for vain is the help of man yea sometimes the goodness of the thing may be more in the praying begetting desires of it than simply the want of it as he that askes a thing that he hath tasted the sweetness of more out of delight in it than need of it thence prayer is exprest by asking seeking knocking making known our requests c. as Matth. 7.7 8. Philip. 4.6 It 's an uttering or powring out desires that 's the fourth thing 5. It 's an exercise of the heart pouring out its needs and desires unto God that 's the praying here required and to be spoken too for though there may be prayers and petitions made to men Kings or Magistrates or others as in Dan. 6.7 a Decree was made against asking a petition of any God or man except of King Darius for thirty days space and so we read of Jeremiahs presenting his supplication to the King Jerem. 37.20 and 38.26 yea and there were prayers made by the Heathens to their Idols as is said Isa 44.17 He falleth down and worshippeth it and prayeth to it and saith Deliver me for thou art my Godâ— yet these kinde of civil or Idolatrous prayers fall not under our consideration as prayers to which the Scripture exhorteth us much less under the name and notion of prayer as when it saith pray continually pray without ceasing watch unto prayer or the like It s a Divine exercise of the heart breathing forth the desires to God the onely true God as God hath said Call upon me in the time of trouble Psal 50.14 15. Let us goe and pray before the Lord Zech. 8.21 He is the object to whom our prayers desires or requests are to be made known c. as Philip. 4.6 make your requests known unto God c. It must be to God that 's the fifth particular 6. Through Jesus Christ as the Mediator of God and men the way of approach to God It is not God as absolutely in himself considered and immediately lookt upon that we are to direct our prayers to by our selves but God as in Christ as he hath in him been reconciling the world to himself not imputing their trespasses and as he hath prepared in him for us by his Death and Sacrifice forgiveness of sins and appointed him as the great High Priest to present our suits for us and
render them acceptable to him making intercession for those that come unto God by him Heb. 7.25 and 10.19 20 21 22 and 1â— 15. whence our prayers are to be in Christs Name as in John 14 13 14. and 16.23 26. though this may be more properly referred to the manner of praying here required the praying in the Holy Ghost Lastly I added the needs of or its desires for others to signifie that this praying required is not to be limited or confined to our selves and our own needs and wants and desires for our selves but extended to the praying for others also here being no limitation of the subject to our selves in the Text but it is only said praying in the Holy Ghost and it is praying as well when we pray for others as when we pray for our selves whether it be for all men as 1 Tim. 2.1 or for some sorts of men onely as for Kings and all in Authority ver 2. or for some particular Cities and people as Abraham prayed for the Sodomites or as Samuel prayed for Israel as Moses also and David and Solomon and others did Gen. 18.23 Exod. 32.11 12 13 14. 1 Sam. 12.23 2 Sam. 24.10 17. or for some particular persons as Moses prayed for Pharaoh Exod. 8.8 9 12 29 30. Elias for the widow of Sarephath and her child 1 King 17.20 21. the Church for Peter Act. 12.5 and the Churches for Paul Rom. 15.30 Eph. 6.19 Col. 4.3 or for enemies as Moses for Pharaoh and as Christ commands us in Mat. 5.44 or for brethren the Saints and Churches as Ephes 6.17 supplication for all Saints Such is prayer as more strictly taken for Petition and request unto God and so as it is distinguished from thanksgiving as oft they are distinctly mentiond as pray without ceasing in every thing give thanks 1 Thes 5.17 18. So by prayer and supplication with thanksgiving let your requests be made known to God Philip. 4.6 And so distinctly taken it includes supplications prayers or petitions and intercessions in 1 Tim. 2.1 Supplications humble confessions of our sins and earnest deprecations of wrath and judgments prayers or petitions requests for favours blessings and good things intercessions interposings of our prayers for others standing between them and judgement and pleading humbly with God for them as Moses for Israel Abraham for the Sodomites c. but when thanksgiving is not distinctly mentioned the word prayer may include thanksgiving too and so sure the word praying here may include thanksgiving also and in such a large sense of the word to pray may take in somewhat more than in the description above given namely an exercise of the heart or of the man speaking unto God by way of request and supplication and by way of confession or thanksgiving in behalf of himself or others but this consideration of thanksgiving in prayer may also be taken in under the manner of praying here expressed viz. praying in the Holy Ghost of which next And so 2. To pray in the Holy Ghost or in the Holy Spirit the Spirit of God and Christ which is a Spirit of Holiness dwelling and resting fully on Christ and from him and God in him breathed forth in and with the most holy faith unto the heart of the believer or breathing forth witnessing and speaking of and glorifying Christ to the Soul taking the things of him and shewing them thereto and therewith guiding it into Christ and the truth of Christ sanctifying it to God and framing it to his minde in all things doth signifie 1. To pray or utter our desires and needs or the needs of others in the light direction or guidance of the Holy Spirit Not as our own natural hearts imaginations or affections would lead or as men by their wisdom and will might suggest unto us but as he the Holy Ghost instructs us and that both 1. As to the things to be prayed for not such as the flesh and the wisdom and affections of it affâ—ct and move after or the Spirit of this world such as be riches honours pleasures of the flesh fewel for our corruptions evil to our enemies c. as the Gentiles seek after and the carnal uncircumcised hearts of men delight in such as Solomon requested not 1 King 3. But 1. Such things as Gods Name and Glory are concerned in or that conduce to are necessary for the manifesting and magnifying thereof that the Gospel may have a free passage the word of God run and be glorified 2 Thes 3.1 that his way may be known upon the earth and his saving health amongst the Nations Psal 67.1 2 3. and to that purpose that God would send forth labourers into his harvest Matth. 9.38 and bless and prosper those he sends giving them utterance so to speak the word and mystery of Christ as they ought and deliverance from the hands of unreasonable and wicked men a Col. 4.3 4. Eph. 6.18 2 Thess 3.1 2. that he would bless and help his people and make them blessings in the world Joh. 17. Psa 67. and 28.10 and 132.8 9. giving them boldness and courage c. Act. 4.29 2. Such as the coming and Kingdom of Christ is and includes as Come Lord Jesus come quickly Rev. 22.20 Thy Kingdom come Matth. 6.10 Oh that the salvation of Israel was come out of Sion Psal 14.8 Remember the Children of Edom O Lord c. Psal 137.7 and so for Babylons fall and ruine c. the hastening of the day of God performance of his promises that the earth may be filled with the knowledge of the Lord and his will be done in earth as it is in Heaven Matth 6.10 11. 3. Such as the Kingdom of God and his righteousness â— now consists in to be granted to us or others as wisdom and understanding in the knowledge of God and Christ Prov. 2 1 2 3 4. If thou cryest after knowledge and liftest up thy voice for understanding Jam. 1.3 If any man want wisdom let him ask it of God c. So the forgiveness of sins Forgive us our trespasses as we forgive them that trespass against us Matth. 6.12 Cleanse me from my secret sins Psal 19.12 Deliver me from all my transgressions and make me not a reproaâ—h to the foolish Psal 39.8 9. The Spirit of God as a Spirit of wisdom and revelation in the knowledge of Christ the guide into all truth the Comforter strengthner and sanctifier of the Soul as Luc. 11.13 Ephes 1.17 18. John 14 15 16 17. Ephes 3.16 c. Mercy Grace and peace from God and our Lord Jesus Christ 2 Cor. 1.2 1 Tim. 1.2 and 2 Tim. 1.2 Psal 85 7 victory over and deliverance from corruption and from Sathan and his temptations Psal 19.13 Keep back thy servant from presumptuous sins c. order my footsteps in thy word and let no iniquity have dominion over me Psal 119.133 Lead us not into temptation but deliver us from evil Matth. 6.13 4. Such supplies for the necessities of
Son of God himself consecrated by an Oath for ever and ever living to make intercession for us in all which respects he is infinitely better and greater than the Priests under the Law abler to make us and our prayers acceptable to God c. 7. as also having an High Priest so merciful to us and so faithful both to God and us in all that concerns us one that can be touched with the feeling of our infirmities and can succour those that be tempted because he himself suffered and was tempted as Chapter 2.17 18. and 4.15 one that can pity and have compassion on those that are ignorant and â—ut of the way Heb. 5.1 2 3. Let us therefore draw near with true sincere hearts in full assurance of faith our hearts sprinkled from an evil Conscience and our bodies washed with pure water In these incouragements the Holy Ghost moves and incourages us to draw nigh and to pray to God as also is shewed Rom. 8.34 in that Christ hath died for us yea rather is risen again who also is at Gods right hand and maketh intercession for us 3. The infinite power and alsufficiencie of God in Christ and of Christ in God to hear help save and satisfie us and to fulfil all our petitions that are according to his will power belongs unto God Psal 62.11 12. therefore trust in him at all times ye people pour out your hearts before him he is a refuge for us So in Job 5.8 9. I would seek to God to God would I commit my cause who doth great things c. I am God Almighty Gen. 17.1 this incouraged Christ in the days of his flesh to pour out strong cries and tears that his Father was able to save him all things were possible to him Heb 5.7 Mark 14.36 and this through the love he hath manifested in Christ and the greatness faithfulness and mercifulness of Christ as our High-Priest and the infinite virtuousness of his sacrifice for us for obtaining favour and acceptation for us with God is of great usefulness to incourage us also that he that so loves us and with whom we have such a Priest and Sacrifice to befriend us is able to help and save us as Psal 57.2 I will cry unto God most high unto God that performeth all things for me this incouragement the Holy Ghost propounded to and by Paul as a motive to pray to him That the Father of our Lord Jesus Christ is be of whom all the family in Heaven and earth is named and that in him are riches of Glory and that he is able to doe exceeding abundantly above all we ask and think Ephes 3.15 16 20. indeed this without the other would be little incouragement but rather terrifie us from him but with and through it it gives exceeding much incouragement to consider that he is able both in respect of wisdom and knowledge to discern our wants and in respect of Power and Authority to supply them 4. His Covenant and promises made and confirmed in Christ for hearing and helping those that come to him by Christ and for perfecting all that concerns them both as to salvation from evil and satisfaction with good It s his Covenant in Christ to write his Law in the heart and to put his fear into them and their iniquities and sins to remember no more c. and so it is to hear their prayers and to save them So Psal 50.14 15. Call upon me in the day of trouble and I will deliver thee and thou shalt glorifie me Psal 91.14 15. He shall call upon me I will be with him in trouble I will deliver him and honor him with long life will I satisfie him shew him my salvation so by our Saviour Whatsoever ye shall ask the Father in my Name I will give it you John 16.23 Godliness hath the promise of this life and of that that is to come 1 Tim. 4.8 to which add 5. His infinite truth and faithfulness through Christ to keep his Covenant and mercy for ever this incouragement is also propounded and was often made use of by the servants of God as the Apostle to move the Believer to draw nigh to God uses this amongst others Faithful is he that promised therefore let us hold fast the profession of our faith without wavering which is done as wel by our persevering in prayer and continuing to draw nigh to God Heb. 10 23. this was made use of and pleaded by Nehemiah c. 1.5 The great terrible God that keepeth Covenant and mercy for them that love him and observe his Commandments so by those good Levites mentioned in Neh. 9 4 5. in Verse 32. and by Daniel Dan. 9.4 as also it is propounded as an incouragement to call upon God and to seek him and seek his face Psal 105.1.4 8. He hath remembred his Coâ—ont for ever c. 6. The Relations that they stand in to God and God to them that the Holy Spirit also makes use of to encourage to pray and to call upon God So in Matth. 7.11 If ye that are evil know how to give good gifts unto your children how much more shall your heavenly Father give good things to them that ask him So again in Luke 11.13 and this also the holy men of God have been encouraged by to pray to him as Isa 63.16 Doubtless thou art our Father though Abraham be ignorant of us c. Thou O Lord art our Father our Redeemer thy name is from everlasting c. So Jer. 14.8 O the hope of Israel the Saviour thereof in time of trouble c. 〈◊〉 very often David makes use of this encouragement that God was his God and his King his Rock Refuge c. 7. The often proofs they have had of his Goodness and Power and Mercy in former times Call to mind says the Apostle amongst other motives and encouragements to draw nigh to God and to hold fast the Profession of the Faith the farmer days in which after ye were illuminated ye endured a great fight of afflictions And this is often made use of and found as an encouragement to the servants of God in former times as Psal 4.1 O God of my righteousness hear when I call Thou hast set me at liberty when I was in distress have mercy upon me and hear my prayer and in Psal 18 3. we have David resolving to call upon the Lord worthy to be praised and assuring himself that so he should be delivered from his enemies And see what encouraged him to that assured expectation and so to that holy resolution Verse 4 5 6. The sorrows of death compassed me c. In my distress I called upon the Lord and cryed unto my God he heard my voyce out of his Temple c. Like to which is that in Psal 116.1 2. I love the Lord because he hath heard my voyce and my supplication because he hath inclined his ear unto me therefore will I call upon him
that he is able in calling us to him to inliven and quicken us from the dead make us hear his voice perceive the truth goodness of his instructions and close with him and his grace able and authorized as the great High Priest over the House of God and furnished with the Spirit of power and might all the fulness of the Godhead dwelling in him bodily to subdue all our enemies and save us confer upon us the blessings he obtains for us yea to keep off dangers and mischiefs from us support us under tryals and sufferings raise us out of troubles and death both bodily and spiritually and advance us to glory and happiness None of these things have we to do or prepare for our selves The foundation a sure and firm foundation is laid for â— to our hands no nor yet have we it put upon â— to bring our selves to and lay our selves upon that foundation that also is Gods work to make us in Christ Jesus and thaâ— he hath done inasmuch as he hath brought us to know and believe in him through his Gospel preached to us and by his Spirit effectually in some measure woâ—king in and upon us but onely to build up our selves on that foundation on which he hath in some measure laid us Yea and also 4. This we have to encourage us therein that he hath not onely in and through the most holy saith given us some furniture of gifts understanding c. for the edifying our selves and one another thereon but also stands ready in and through his blessed Son further to assist direct and help us and to carry on the building in and for us by his own grace and power supplied to us Which we may also have and receive from him according to our needs upon seeking it of him and calling upon him by prayer and supplication for it according as our Lord hath said Ask and ye shall receive seek and ye shall find knock and it shall be opened to you for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Matth. 7.7 8. And if ye that are evil know how to give good gifts to your children how much more will your heavenly Father give the holy Spirit to them that ask him Luke 11.13 5. Yea and whereas we are foolish and bruitish in and of our selves and not onely want ability to build up our selves of our selves but also skill to pray unto God for his help and holy Spirit as we ought he to help us there also in and through the foundation we are upon even the most holy faith gives us the Holy Ghost to help our infirmities and teach us how â—o pray yea and to make Intercessions in and for us according to the will of God with sighs and groans that cannot be uttered Rom. 8.26 27. So that as we have him in his gifts and operations and vertues in us to inable us to build up our selves on our most holy faith so we have him also to help us to look unto and call upon God for further Dispensations of him and his assistance and help by him for building up our selves thereon and for blessing strengthning and confirming what we build So that what remains but that we up and be doing building up our selves on our most holy faith praying in the Holy Ghost and to keep our selves in the love of God To which the Apostle adds in the next place The manner how we are to do all this or the posture we are therein to stand in and that is waiting for the mercy of our Lord Jesus Christ unto Eternal life In a waiting posture for further mercy even the mercy of our Lord Jesus Christ unto Eternal life Where we have 1. The Posture it self Waiting 2. The Object to be waited for Mercy Which is further declared what it is by 1. The Author of it or Fountain of it whose and whence it is viz. The mercy of our Lord Jesus Christ 2. The Tendency issue and end of it Vnto Eternal life 1. In that it is said Waiting it is implied and signified 1. That Believers so edifying themselves on their most holy faith praying in the Holy Ghost may and should hope and look for the further grace mercy and helpfulness of Christ and God in Christ for waiting for a thing implies hoping for it as Rom. 8.24 25. If we hope for what we see not then do we with patience wait for it Believers are under the hope of good for Good is always the object of hope and waiting something that the soul looks upon as good for it and it is real good that the soul is instructed of God to look after and wait for Now hoping also implies 1. That what the soul waits for is not yet accomplished The soul hath not an enjoyment of all that is good for it though it be in the love of God the fountain of all good and mercy yet it hath not an actual enjoyment or possession of all the good that flows forth from that fountain Hope is of things future not yet seen or enjoyed for that that is seen is not hope for what a man seeth why doth he yet hope for Rom. 8 15. The Believer though in the love of God and his favour yet is not fully built up as we see before and therefore is not possessed all that he is building up for or that is intended to him when built up We are saved now by hope not by actual sight and enjoyment The hope of further good is that that bears up the soul against and under the sight feeling of present evils The condition of the Believer here is not to be above or beyond hope but to be in hope a lively or living hope by or through the Resurrection of Christ as 1 Pet. 1.3 not a dead empty hope that puts no activity into the soul Hope is the anchor of the soul that enters into the Mercy-seat and Glory within the vail that stays the soul now up from sinking under any discouragements in the building time from enemies within or without that oppose and threaten it or from any tryals or pressures that may lie upon it 2. It implies an apprehension of some good ground of the expectation of the good that it yet hath not but waits for and so it believes that good will come to it that it yet hath not And indeed the most holy faith affords it good ground for such an expectation of good for faith is the evidence of things not seen and the ground of things hoped for Hebr. 11.1 Therefore being on that ground it must needs see reason and cause to hope For therein is discovered and declared 1. That God so loved and pitied them while in and of the world as that he sent his onely begotten Son and delivered him up to death for us all even while ungodly sinners and enemies against him to the end that believing in
in Christ and that mercy of Christ that is needful to bring us thereunto and so that we be not slothful nor take up content and satisfaction in what 's already attained as if we had enough and needed no more Laodicea-like but with our Souls be desiring after God and with our very spirits longing for him till he satisfie our souls with his goodness as was Davids posture of waiting for God expressed Psal 130.5 6. I wait for the Lord yea my Soul doth wait and in his word doe I hope My Soul waiteth for the Lord more than they that watch for the morning I say more than they that watch for the morning a waiting in which is also a watching for what is waited for yea a most diligent and desirous watching such as that is of those that being benighted and bewildred for want of light do long for the morning light And indeed such a waiting for Gods mercy becomes those that are building up themselves on their most holy faith and praying in the holy Ghost for men may pray formally or put their life and Religion in saying over prayers and yet have their hearts dead and void of any living desires of Gods presence and favour but the praying in the Holy Ghost cannot stand without it as may appear in what we have said thereabout yea this waiting may have in it further 4. A waiting upon God in Christ as well as a waiting for him or for something from him a patient attending to him and following after him whithersoever he goes and to be ordered and directed by him in what ever he requires as Psal 123.1 2. Vnto thee lift I up my eyes O thou that dwellest in the Heavens Behold as the eyes of servants are upon the hands of their Masters and the eye of the maiden unto the hand of her Mistress namely to be at their appointment and see and mind which way they direct them to run as well as to minde what they will give them so our eyes wait or are upon the Lord our God till he have mercy upon us in such a sense as that phrase in Prov. 27.18 He that waiteth upon his Master shall be honoured He that attends upon him to know his pleasure and to doe him service and this may be included also in this waiting for his mercy and in that seeking is therein implied though the other things seem to be more properly and directly signified 2. Now the Object to be waited for is expressed to be the Mercy of our Lord Jesus Christ unto Eternal life Eternal life is the end but necessary thereto as the way to bring us to it is the Mercy of our Lord Jesus Christ Mercy But not any or every kind of mercy There are the tender mercies of the wicked that are cruel Prov. 12.10 and there is the mercy or kindness of men that are not wicked but the best of men are but servants to this Lord whose mercy is to be expected It is the mercy of the Lord whose mercy will reach to more profit than those of a servant but yet it s not the mercy of every Lord neither but of him who is the Lord of Lords and King of Kings the Lord Jesus Christ the anointed Saviour the only begotten Son of God whom he sent into the world for us made of a woman made under the Law that he might redeem us who were under the Law that we by the faith of him might receive the adoption of Sons who being anointed with the Holy Ghost and power went about doing good and obeyed his Father to the death the death of the Cross and therefore is again highly exalted and hath a Name an Authority and power given him far above every Name or power that at his Name every knee should bow both of things in Heaven and things in Earth c. and that every tongue should confess that he is Lord to the Glory of God the Father Philip 2.10 11. The Lord of all Act. 10 36. The Lord of men even of the dead and of the living by vertue of his Death Resurrection and living again Rom. 14.9 and the Lord of Angels for Angels and Principallities are made subject to him 1 Pet. 3.22 the Lord of Life and Glory Act. 3.15 1 Cor. 2.8 as having the Soveraign Power in and with his Father to quicken and give life to whom and as he pleases John 5.20 21 22. being upon the right hand of Majesty in the Highest filled with all the fulness of the Godhead bodily Col. 2.9 the fulness the immeasurable fulness of the Holy Ghost being resting and dwelling upon him and so anointing him and furnishing him with power and sufficiencie of wisdom understanding counsel strength c. for the managing the Government and Kingdom of God over men and over all Creatures so as in a way of saving mankinde from sin death devil and destruction being the Saviour of all men able willing and ready to save all of them upon submission to him yea and actually so saving them from manifold evils both within and without so that they are ingaged to and might submit to him but especially the Saviour of them that believe It is the mercy of this great Lord and our Saviour Jesus Christ who being one with the Father and glorified with the Fathers own self upon the account of his obedience to his Father and love to and sufferings for us men is often joyned with the Father in the Object of the Apostles prayers foâ— and so in the dispensations of Grace and Mercy unto men as may be seen in the Salutations of the Churches in their Epistles to them Grace be to you and peace from God our Father and the Lord Jesus Christ Rom. 1.7 1 Cor. 1.3 2 Cor. 1.2 Gal. 1.3 Ephes 1.2 Philip. 1.2 Coll. 1.2 1 Thes 1.1 2 Thes 1.2 Philem. 1.3 or Grace mercy and peace from God our Father and Jesus Christ our Lord 1 Tim. 1.2 or Christ Iesus our Lord 2 Tim. 1.2 or the Lord Iesus Christ our Saviour Tit. 1.4 and surely his mercy must needs be of exceeding great concernement unto us above all things for it is the mercy of God so as that where he hath and exerciseth mercy God also even the Father exercises mercy in and by him And where he shews not mercy neither doth God the Father shew mercy nor can the pity and mercy of men be they never so great or mighty or many advantage a man any thing in comparison hereof the Sovereign power of life and death yea of everlasting life or death being in and with him So that whom he saves and blesses they are and shall be saved and blessed and whom he destroys or rejects from his mercy they shall perish everlastingly for his judgment is true and righteous and takes place and stands fast for ever His Mercy therefore is worthy the waiting for and most earnestly to be sought after as without which there is no salvation or happiness
injoyable by us and as that which is the fountain well-spring of all blessing and happiness But here let us view 1. What is meant by this Mercy of our Lord Jesus Christ 2. What that phrase or term of Mercy to be waited for signifies and hints to us 1. To the first Mercy is either an affect in the heart or An effect in its work to take in both of them Mercy is properly an affection or frame of heart in which it pities and compassionates anothers misery and affliction leading to spare one where there is power to harm him and to succour him in necessities and indigencies where there is power to help him And this is attributed to God and Christ that he is merciful and full of compassion ready to forgive offences and relieve in wants and miseries and do what is good for the Creatures deliverance from evils and conferring safety and happiness as may be abundantly seen in the Scriptures Psal 103.8 The Lord is merciful and gracious slow to anger and plenteous in mercy Yea this his Name The Lord Lord God merciful and gracious long-suffering abundant in goodness and truth keeping mercy for thousands c. Exod. 34.6 7. And so it is said of Christ that he is a merciful and faithful High-Priest in Hebr. 2.16 17. And indeed God and Christ have abundantly manifested their merciful heart toward poor sinful afflicted Creatures many ways As 1. God hath manifested himself merciful 1. In taking pity on mankinde when fallen from him into a state of exceeding great sin and misery in that he did not then cast him off and destroy him but on the contrary devised a way and means for his redemption and recovery yea such a way of recovery as the translating our sin and misery upon his own onely begotten Son appointing in due time sending him forth into the world to be the propitiation for our sins bearing them on his own body on the tree that through his stripes we might be healed both abasing him thereto and exalting him to the height of Glory and Majesty therethrough at his own right hand that he might by the vertues of the former and in the exercise of the latter upon that account bring us back again to God Herein he hath shewed himself loving and merciful to us beyond all question or expression as it is said Through the tender mercy of our God the day spring Christ the bright and the Morning-Star from on high hath visited us c. Luke 1.78 2. God hath also manifested himself merciful to us in freely justifying us mankinde by his Grace through the redemption that is in Jesus Christ not imputing to the world their trespasses but preaching peace to us by him and through his blood and opening his Kingdom for us and to us with gracious calls and counsels and invitations to enter thereinto and be made partakers of the blessed priviledges thereof unto everlasting life and in freely admitting and accepting all that obey his calls and counsels therein however otherwise and formerly sinful and unworthy as may be seen in Mary Magdalene the Publicans harlots and prodigals whom upon their coming to him he hath freely pardoned and accepted and made partakers of his righteousness and blessing as if they never had been so vile and wretched Rom. 3.23 24. 2 Cor. 5.19 20 21. Eph. 2.15 17. Mat. 22.4 8 9. and 9.12 13 Luk. 7.37 47. 15.1 2 15 16 c. 1 Cor. 6 9 10 11. 3. God hath shewed himself merciful to us Gentiles and Heathens in calling us so wonderfully to the knowledg of his Son and of his Grace in him when as formerly we were so gross and grievous sinners against all former dispensations of his goodness and manifestations of himself in his works and providences It was his great mercy through the blood of his Son to make peace and atonement for us blotting out all former trespasses admitting us to fellowship with the Saints and so with himself through Christ Jesus as Ephes 2.4 5 11 12 17 19 20. as it is said that the Gentiles might glorifie God for his Mercy Rom. 15 9. and who had not in times past obtained mercy but now have obtained mercy 1 Pet. 2.10 whence I beseech you by the Mercies of God offer up your body a living Sacrifice c. Rom. 12.1 and the like he will shew forth to the Jews in calling them again and receiving them to favour after all their unbelief and stubbornesses against him as it is said He hath shut them all up in unbelief that he might have mercy upon them all Rom. 11.32 4. God hath doth dayly shew himself merciful unto men in passing by iniquities and extending helpfulness to them in their afflictions which they procure to themselves by their great follies and rebellions as is also frequently testified in the Scriptures as in Psal 78.38 when Israel oft and much â—â—oked him in the wilderness so as he therefore 〈◊〉 them sometimes with his Judgments yet 〈◊〉 â—eing full of compassion forgave their iniquity 〈◊〉 â—estroyed them not yea many a time he turned his anger away and did not stir up all his wrath So in Neh. 9.16 17 18 19. 5. So also in his patience towards sinners not willing they should perish but rather come to repentance and be saved 2 Pet. 3.9.15 Rom 2.4.5 1 Tim. 2.5 and to say no more 6. His readiness to hear the cries and prayers of the poor and afflicted and not to despise their prayers but to hear and help them as in Psal 22.24 yea to hear the cries of other Creatures as the young Ravens and provide food for all flesh Psal 136.25 and 147.9 much more doth he fulfil the desires of them that fear him yea he also hears their cries and saves them Psal 145.15 17 18. 2. So also Christ hath abundantly shewed forth his mercy toward us 1. In that being in the form of God not thinking it robbery to be equal with God yet for our sakes at the will and appointment of the Father he abased himself laid aside his Glory humbled himself to the Death the Death of the Cross and therein bare our sins in his own body on the tree and was made a curse for us to redeem us from sin and curse that so he might in the vertues of his sufferings and Sacrifice bring us back again to God Ye know saith the Apostle 2 Cor. 8.9 the Grace of our Lord Jesus Christ that he being rich became poor that we through his poverty might be made rich He is merciful full of compassion and gracious Psal 145.8 2. In pitying poor miserable men in his personal converse with them and ministration to them while on the earth Going about and doing good and healing all that were oppressed of the Devil curing their sicknesses and Diseases instructing their Souls in pity to them where ignorant and out of the way Mark 8.2 Act. 10.38 As also 3. In preaching peace by his
mercy of Christ in both 2. In respect of our defects wants and shortness of attainments to the full possession of the blessing and glory of God as mercy signifies kindness or a gift of good for our supplies as we have need for the Believer though compleat in Christ his head and root yet is not compleat and perfect in his receipt of him and the grace in him hath not yet attained neither is yet perfect Phil. 3.13 14. sees but in part and knows but in part yet 1 Cor. 13.11.12 hath but the first fruits of mercy and blessing not the full harvest Rom. 8.23 He must wait for that 〈◊〉 Christs appearing and therefore needs that act of his mercy towards him 3. In respect of afflictions temptations and griefs in the mean time to be endured in and under which we have no strength power or wisdom to uphold us much less to deliver us out of them his Grace onely in those cases also is sufficient for us as well as to the forgiveness of our sins and the perfecting what concerns us Psal 138.8 thence that in Psal 60.11 Give us help from trouble for vain is the help of man and all that he can give us Herein too we need his mercy and grace to help us Heb. 4.16 and indeed thiâ— is very obvious to sense for we see the best of men are men still subject to like passions infirmities sicknesses and ailments as others Job though a perfect man yet sorely tried both in body and spirit with sad afflictions the Prophets and Apostles examples of patience and suffering adversities of divers sorts and natures under which they have not had ability of themselves to stand but as God by his mercy in Christ gave them strength and relief remembring his mercy in the midst of his judgements Nay in the day of the Lord the righteous servants of God shall need his mercy for the blotting out perfectly all their transgressions and deliverance of them from all wrath and judgement into the enjoyment of his everlasting Kingdom as it was therefore Pauls prayer for Onesiphorus and his house in 2 Tim. 1.18 The Lord grant to him that he may find mercy in that day Though he had done very many good deeds for the Apostle especially in case of sweâ—vings or turnings aside in some things from him as may seem to have been his case or the case of his houshold in that that prayer for his houshold and him follow immediately upon the mention of the turning away of all those in Asia from Paul v. 15. Again it 's here implied in the word Mercy 2. That the Believers however diligent in sâ—rving God and edifying themselves on the faith of Christ deserve not the love of God or the enjoyment of his presence and blessing with them unto everlasting life nay nor any supply to their wantâ— or needs in any thing It 's of mercy not of merit that God doth own them and that Christ takes care of them and helps and blesses them They cannot challenge it as matter of due debt but need to beg even their daily bread too as matter of mercy or as the effect and fruit of the mercy of Jesus Christ towards them in his Sufferings and Sacrifice offered up for them And this indeed springs from the former their weakness to do any thing for God becoming him or his engagements upon us and their sinfulness defiling all their best doings They have neither power nor purity enough in themselves to do such service for him as may bind him by way of desert to them If he should mark the iniquities of their holy things they could none of them stand Psalm 130.3 4. Therefore good Nehemiah when he had made mention of many good deeds wel done by him adds Remember me O my God concerning this and wipe not out my good deeds that I have done for the house of my God for the offices thereof Neh. 13.14 and after further mention of his zeal for the Sabbath he adds again ver 22. Remember me O my God concerning this also and spare me according to the greatness of thy mercy as implying that his good deeds though very exemplary were so far from meriting reward from God or the love and blessing of God that it was his mercy to spare him from his judgement and not to blot out all he had done out of his remembrance Though God doth give reward to him that willeth that that is good that runneth the way of his Commandments yet that rewarding of them is not of him that willeth or of him that runneth as the due desert of his willing and running and what he may challenge as debt but of him that shews mercy in pardoning the defects of both willing and running and accepting them and him in whom they are through Jesus Christ So that no flesh hath any thing to glory of in the presence of God for any thing found in as of it or done by it But there is cause of abasement and humility for the best no cause or ground for pride and high-mindedness in any Christ brings up the top stone with shouting and crying Grace grace unto it Zech. 4.6 7. This is implied too in the word Mercy as to be waited for by the believer in all his building up himself on his most holy Faith 2. But then the consideration of him whose mercy it is that we are to wait for signified in this that it is called the mercy of our Lord Jesus Christ doth afford great encouragement to expect and hope for it as well as engagement to wait for it For 1. In that he is the Lord that engages us to wait for it it being meet to wait on one so great And if we consider how and upon what account he is the Lord in the nature of man that will encourage to expect his mercy and so to wait in hope of it For it was by his mercy already testified to us towards us sinners while so in that he then abased himself and became man for us and as man suffered to the death the death of the cross for us that he was in the same nature of man exalted and glorified to be Lord of all both things and persons as was above noted Acts 2 36. Phil. 2 9 10 11. Rom. 14.9 Because he humbled himself to the death the death of the cross therefore God hath highly exalted him and given him a name above every name that at the name of Jesus every knee should bow c. and that every tongue should confess that Jesus is the Lord to the glory of God c. Now if he had such mercy for us as to purchase to himself in the nature of man a Lordship over us by ransoming us from death by his death for us how shall we not think that being for that his love to us and service for us made Lord he will exercise his Lordship in a way of grace and mercy toward us
of God and Christ and of his unspeakable glory and glorious joys and satisfactions that shall be injoyed by all that are counted worthy thereof in the world to come according to that distinction or distribution of rewards promised by Christ to those that forsake all to follow him Mark 10.30 he shall receive an hundred fold in this time houses Brethren and Sisters Mothers and Children and fields with persecution and in the world to come everlasting life that is the full and perfect injoyment of God and Christ and all happiness without persecution for ever till when they are to wait for the mercy of our Lord Iesus Christ therein This is the great hope of the Believers as in Tit. 1.2 In hope of eternal life which God who cannot lie hath promised and Chap. 3.7 That being justified by his Grace we might be made heirs according to the hope of eternal life and therefore the great things hoped for are included therein because therein is contained all the fulness of the injoyment of God and Christ and their favour and blessing and so all happiness yea it is the great thing promised in Christ as 1 Iohn 2.25 and therefore it is to be waited for by the Believer all his time till he attain the injoyment of it yea even the Souls of those that have suffered death for the testimony of Christ and that be under the Altar though they rest quiet from all further sufferings and persecutions from men or temptations and oppressions from Sathan or whatever here annoyed theâ— yet they also still wait for the full accomplishment of that great promise the full injoyment of life everlasting yea and the mercy of the Lord Iesus Christ is that that is exercised toward and over them even his free Grace goodness and compassion until that be attained by them Rev. 6.11 3. And as all his Mercy tends unto the Believer so this also being waited for shall be the certain and sure issue of his Mercy they shall not fail of it but shall have and injoy eternal life when fully built up and fiâ—ted for it As they have his love and favour toward them here in which is life so their patienâ— expectation of the utmost Salvation and full recompence of reward shall in it's time also namely in the World to come without fail be given them for 1. It was the end and design of God in giving his only begotten Son into the World that whosoever believes in him should not perish but have everlasting life as also it was of his exalting and lifting him up both to the Cross in his Death and out of the Grave being dead for us unto his own right hand and in the Doctrine of the Gospel by his Holy Spirit commending and glorifying him unto the hearts and consciences of men that so he might be and be represented as a fit and compleat Object of faith and hope for them and that so many as should believe and hope in him might live for ever John 3.14 15 16. As Moses lifted up the Serpent in the wilderness so must the Son of man be lifted up that so whosoever believeth in him should not perish but have everlasting life For God sent not his Son into the world to condemn the world but that the World through him might be saved c. 2. It is the will and pleasure of God that Jesus Christ came down from Heaven to doe and is gone up to Heaven again to prosecute the thing to which he hath anointed and appointed him the work or pleasure of the Lord that lyes upon his hand to see done that whoso seeth and believeth on him should not perish but have everlasting life John 6 40. And he is both alsufficient for accomplishing it having offered up himself a perfect and infinitely virtuous and precious Sacrifice and being filled with all the fulness of God and so able to doe all things and to subdue all things to himself and he is also faithful in all things to God who appointed him and therefore will not fail nor be discouraged till he bring forth judgment into victory and accomplish what he is ingaged in and hath undertaken to doe and accomplish Col. 2.9 10. Heb. 7.25 and 9.15 and 10.14 and 3.1 2. Isa 42.3 4. 3. It is the promise of God and his Covevenant made and ratified with mankinde in Jesus Christ that he will give eternal life to as many as do believe in and are subject to him 1 John 2.24 25 Tit. 1.2 and God that hath promised is true and faithful and cannot lye or break Covenant yea he hath also confirmed his promise and Covenant by an Oath that by two immutable things in which it is impossible for God to lye they might have strong consolation who flee for refuge to Christ the hope set before them Heb. 6.18 19. 4. Yea whereas we are too prone to sin and break ouâ— Covenant with God or fail in what he requires of us to the injoyment of eternal life Christ hath undertaken as the surety and Mediator of it to see it performed to us and to that purpose to fit us for the performance of it to us taking away our sins imperfections and forfeitures by the vertue of his blood and Sacrifice pleaded with his Father for us so as with reference thereto God keeps Covenant and mercy with them that fear him and Christ effects in us by his Grace and Spirit what is required of us and necessary for us Writing the Law in our heart and putting his fear in our inward parts Heb. 2.17 18. and 7.22 25 and 8.2 3 9 10 11. and 9.15 and 10.15 16 17 18. 5. Yea Christ as the great King of Saints and Nations Shepheard and Bishop of the soul hath undertaken it to lead guide protect and keep his sheep or his Disciples that hear his voice and follow him to the injoyment of everlasting life and he hath the Presence and Oneness of the Father with him therein and so power wisdom and love to guide and keep them so as none can pluck them away from him as he saith John 10.27.28 29 30. My sheep hear my voice and I know or own them and they follow me and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand My Father that gave me them is greater than all and none can pull them ouâ— of my Fathers hand I and my Father are one So that the Believer hath the greatest certainty of eternal life that may be in believing and cleaving unto Christ and so in building up himself and being built up on that most holy faith and foundation and praying in the Holy Ghost and so keeping himself in the love of God and waiting for the mercy of our Lord Iesus Christ having God and Christ so ingaged for his having it given to him and conferred upon himâ— to which we may also yet add 6. The earnest helpfulness
and guidance of the Holy Spirit given as a pledge or earnest of the full injoyment of the eternal inheritance and as the Guide Governour Leader Conductor and Keeper of his Servants that listen to him and harden not their hearts obstinately against him to the possession of it So Eph. 1.13 14. and 4.30 Believing in Christ saith the Apostle to those Believers ye were sealed with the Holy Spirit of promise which is the earnest of our inheritance to the redemption of the purchased possession to the praise of his Glory and the like in 2 Cor. 1.21 22. He that establisheth us with you in Christ and anointeth us â—â— God who also hath sealed us and given us the earnest of the Spirit in our hearts c. And he is a good holy powerful Spirit and will guide the Believer into all truth as he sees it good for him and will lead him into the land of uprightness Iohn 16.13 Psal 143.10 So that as the Believer in Christ hath great incouragement to wait for the Mercy of the Lord Iesus his Lord and Saviour as is fore-noted so also hath he good ground to expect and shall assuredly in waiting receive his mercy to everlasting life so as to the possession and actual injoyments thereof Unto which it is necessary and that also is here implied that he be raised up again from Death and all the consequents of it seeing those things also are allotted to believers and they die as certainly and oft more grievously in respect of their outward sufferings than other men and this Resurection of them Christ often asserts saying I will â—ise him up again at the last day Iohn 6.40 44 c. yea they shall be raised first and unto life 1 Thes 4.15 16. Iohn 5.29 even unto life eternal Matth. 25.46 In which they shall injoy 1. A total full and everlasting release of and discharge from all their sins both as to the guilt of them they shall be fully and for ever then blotted out of Gods remembrance Acts 3.19 so as they shall be remembred no more Hebr. 8.12 10.17 and therefore also as to all punishments chastisements or sufferings for them The inhabitant of Zion shall not then say I am sick for their sins shall be forgiven them Isa 33.24 2. A full and perfect deliverance from the inherency and defilement of sin in a full perfect and everlasting conformity unto Christ When we see him we shall be like him saith 1 John 3.2 for we shall see him as he is Then shall it be given to the Bride the Lambs wife to be cloathed in fine linnen white and clean Rev. 19.8 and to be presented by Christ to himself altogether glorious and holy not having spot or wrinkle or any such thing Ephes 5.26 27. 3. A full perfect and everlasting peace and freedom from all trouble sorrow crying pain temptations death either natural or violent For the bodies of the just being raised shall be raised incorruptible and immortal made like unto the glorious body of the Lord Jesus Death and Grave and all things pertaining or tending thereto being swallowed up into an everlasting victory 1 Cor. 15 53 54 55 56. Phil. 3.20 and all Enemies and Oppressors whether men or Devils being wholly subdued and thrust out so as they never more have power to molest or trouble There shall be no more any Canaanite in the house of the Lord of Hosts nor any wicked ones to pass through their land nor any to waste or destroy in all Gods mountain Zech. 14.21 Nah. 1.13 Isa 11.9 65.25 The Devil shall be shut up for ever in the lake that burns with fire and brimstone and all his Angels and followers the Instruments of his malice and mischief with him and shall be there in everlasting torments utterly and everlastingly deprived of all power to hurt or injury any of those that here have followed the Lamb. So that all inward causes as sin mortality and diseases and all outward causes of trouble as Satan and his Angels and all evil men and all curse and wrath from God being for ever removed there must of necessity be a perfect freedom therefrom No more death nor sorrow nor crying neither shall there be any more pain for the former things shall be then wholly passed away Rev. 21.4.5 22.3 4. A full perfect and everlasting enjoyment of Christ and God in Christ evermore present with them as 1 Thess 4 16. We shall be all caught up together to meet the Lord in the ayr and then we shall be ever with the Lord Rev. 21.3 then shall the Tabernacle of God be with men and he will dwell with them and they shall be his people and God himself shall be with them their God yea the throne of God and the Lamb shall be amongst them and his servants shall serve him and they shall see his face and his name shall be in their foreheads openly and manifestly upon them and held forth by them Rev. 22 3 4. 5. Full perfect and everlasting sight and knowledge of God and of the whole mysterie of God They shall see as they are seen and know as they are known 1 Cor. 13.12 no night of ignorance and alienation from God no candle light no dim imperfect fading knowledge there no nor any mediate light or knowledge but an immediate clear and constant light and knowledge shall they have of and from God Rev. 22.5 6. Full perfect and everlasting joy and gladness in the presence knowledge and enjoyment of God and Christ for in his presence is fulness of joy and pleasures at his right hand for evermore Psal 16.11 then they shall enter into their Lords or Masters joy and that shall be perfectly fulfilled spoken of in Isa 35.10 51 11. They shall have everlasting joy upon their heads they shall obtain joy and gladness and sorrow and sighing shall flee away for they shall be then everlastingly and abundantly satisfied with the presence of God and Christ so as there shall be no want defect or mixture in their joys and rejoycings nor any thing to be added to them the want whereof should at any time abate them for ever 7. Full perfect and everlasting glory being Kings and Priests unto God and filled full with the glory of Christ and of God and reigning with him for ever and ever Rev. 22.5 their bodies all glorious like the glorious body of Christ and their spirits all glorious like the Soul or Spirit of Christ for they shall be like him enjoying even that eternal glory to which they are now called in and by the Gospel glory unutterable and beyond all conception 2 Thess 2.13 14. 1 Pet. 5.10 This is the portion and inheritance of those that are built up on the most holy faith and praying in the Holy Ghost keep themselves in the love of God and wait for the mercy of our Lord Jesus Christ thereunto a portion not merited by them as a due reward of their
deserts but as the fruit of the mercy of Jesus Christ in what he hath done for them in his death and in what he further doth to and for them in his life pitying pleading for and succouring them all along as the Captain of their salvation a merciful and faithful Priest bearing them in his bosom making reconciliation for their sins and sending them relief and comfort in their temptations till having led them through and fed them in the wilderness the state of exercise and living by faith here he bring them safely in the taking them hence as to their spirits and in the Resurrection of the just as to their bodies reunited with their spirits to the enjoyment of this eternal life and happiness which is so great and so glorious a condition and enjoyment as passes and exceeds all expressions and conception For no man knows nor can enter into the heart to conceive the things that God hath prepared for them that love him onely they are in some measure made understandable by the Revelation of the Holy Spirit 1 Cor. 2 9 10 11 12. Vse Now both the love of God and the abiding in it and this which is the great issue and advantage of it being all the fruit and profit of the most holy faith built upon and abidden in It doth exceedingly commend that most holy faith to us even the Son of God that loved us and gave himself for us as he is in the Gospel preached and declared to us And therefore it may serve to move and provoke all persons to love and imbrace and close with it repenting of their neglects and slightings of it and of their running in their hearts and ways after vain and empty words and things to believe and take heed unto the Gospel and Christ crucified as therein displayed that so they may therein discern and be found in the love of God and be made heirs and enjoyers of this unfathomable endless happiness eternal life Ho every one that thirsteth come to these waters of the knowledge and doctrine of Christ and he that hath no money let him come and buy wine and milk without money and without price Why do you lay out your money for that that is not bread and labour for that that will not satisfie you when in enclining the ear and coming hither to the most holy faith and so to Jesus Christ you may eat that which is good and let your souls delight themselves in fatness Isa 55.1 2. The Spirit and the Bride say Come and let every one that heareth say Come and let him that is a thirst Come and whosoever will let him take of the waters of life freely Rev. 22.17 even of the words of Christ whose words are the words of eternal life John 6.68 2. It shews the marvellous faultiness and wretched wickedness as of those that neglect so great a salvation such a most holy faith such a precious jewel and pearl of great price as the Gospel is such a feast as therein is declared and set before us to run after their Farms and Merchandize So much more of those that having embraced the Gospel and Christ as therein declared and having come to him and tasted of him and of his sweetness and graciousness do afterward turn away and fall off from him to some other way or doctrine or to some other object for delight stay or satisfaction crucifying him to themselves and making him and the grace in him of none effect They do most foolishly and madly for themselves putting away from them both the love and favour of God and that which is the product of it everlasting life and all that mercy and pity of Christ that leadeth thereunto and is necessary and was ready to be extended to them for their attainment thereof Oh foolish people and unwise that do not onely so badly requite God for all his love and mercy in Christ and grace extended to them by him but also reward evil to their own souls losing them for very vanities and trifles depriving them of such infinite mercy and happiness and plunging them into everlasting wo and miseries Who can express their folly and wretchedness to sell everlasting life and that after some good progress towards it for a mess of pottage It was a great folly in Esau so to â—ell his birth-right and in the Israelites when they were well on their way toward Canaan and in a great likelihood nay certainty of enjoying it in following Gods conduct yet then for a little meat to satisfie their lusts for leeks and cucumers c. for a little pleasure with the Moabitish daughters when arrived at the borders of it to forfeit their inheritance in and perish in the wilderness But no folly and madness like this of withdrawing from God and Christ to perdition after the tastes of his goodness and experience in some measure of the the powers of the world to come as Heb. 6.4 5 6. O therefore that we may receive admonition while it is yet called to day and avoid or break off from such practises as tend to such a loss and utter undoing for He that transgresses and abides not in the doctrine of Christ the most holy faith hath not God and he that hath not the Son hath not life 2 Jo. 9 11. Jo 5.12 3. It shews the infinite happiness of those that be and abide in Christ in the faith and obedience of Christ edifying themselves and one another on him praying in the Holy Ghost and so doe keep themselves in the love of God and wait for the mercy of our Lord Jesus Christ unto eternal life they have the love and favour of God now as a Sun and Shield unto them and they shall have in the world to come everlasting life they are in a happy and blessed state and condition whatever tryals and afflictions doe or may befal them Blessed are the people that are in such a case yea blessed and happy is he whose God is the Lord Psalm 33.12 and 144. last And therefore also 4. It may incourage and provoke all that do believe in Christ and are upon that precious and most excellent foundation to abide in him and beware of all those things that may indanger their falling and departure therefrom Looking diligently least they or any of them fail of the Grace of God and least any root of bitterness spring up and thereby many be defiled least there be any fornicator or prophane person as Esau Heb. 12.15 16 17. least there be found an evil heart of unbelief in departing from the living God least any false Prophet or Antichrist deceive any of us or the love of this world or of the things of it stealing in upon us withdraw us from Christ and from the love of the Father which cannot consist with it and so we be choked and all the Grace of God bestowed upon us prove ineffectual to us But on the contrary Exhort we one another while it is called to day least any be hardened through the deceitfulness of sin Considering one another to provoke to love and to good works so running that we may obtain Laying hold on eternal life and suffering no man or corruption or evil spirit to deceive us deprive us thereof But let that which we heard from the 〈…〉 in us and then we shall 〈…〉 â—â— the Father and in the Son and not fail of the promise of eternal life seeing he is faithful that hath promised and will perform it and perfect what concerns us Let us not be slothful then but followers of them that through faith and patience have inherited the promises Let us hold fast the profession of our faith without wavering and not cast away our confidence in God by Jesus Christ which hath so great a recompence of reward only remember we have need of patience that we may bear and suffer injuries and temptations and not faint but yet hope in the Lord and quietly wait for his Salvation waiting for the mercy of our Lord Iesus Christ unto eternal life that so when we have done the will of God we may receive the promise which yet for a little while is deferred but will not fail to be performed to those that keep Gods waâ— â—nd therein wait for it He that shall come wâ—ll come and will not tarry Now the good Lord the God of peace who brought again from the dead our Lord Iesus that Great Shepheard of the Sheep through the blood of the everlasting Covenant make us perfect with him in every good work to doe his will working in â—s that which is well-pleasing in his sight 〈…〉 Iesus Christ To whom be Glory for ever and ever Amen Amen March 26. 1664. FINIS
Jesus in glory when that that is perfect being come that that is in part shall be done away and there shall be no more need of teaching or saying to one another Know the Lord for all shall know him from the least to the greatest therefore these are called the last times because no other change is to be made noâ— any thing added till faith be turned into sight and fruition and therefore the Apostle saith if not only any man or Angel from Heaven preach against or contrary to but if we or any man or Angel preach anything beside or different from or as adding somthing as matter of faith or foundation to what we have preached and ye received let him be Anathema Gal. 1.8 9. and the Apostle John to the same purpose If any come to you and bring not this Doctrine receive him not to house neither bid him God-speed for he that biddeth him God-speed is partaker also of his evil deeds 2 John 10 11. Clearly implying that he that brings another Doctrine beside this faith once delivered to the Saints recorded in the Epistles and writings of the holy Apostles and Evangelists doth evil therein whatever works or deeds of zeal and piety he may do or seem to do with and in countenance of another Doctrine they are altogether evil deeds and not approved of God nor to be approved of men 3. And indeed the main reason why the Apostle calls the faith of these Believers the most holy faith was to commend it to them and move them to abide in it hold it fast and not suffer themselves by any pretences of Deceivers and false Apostles and Teachers to be waved therefrom For the false Apostles used that artifice to supplant the Believers from the belief of the truth and turn them aside from the faith that the Serpent used at the first with our first Parents to turn them from their belief of and obedience to Gods word to them as the Apostle so signifies in 2 Cor. 11.2 3 13 14. that is as the Serpent to beguile Evah pretended some want in their state that God had set them in and some great defect in that great provision or allowance that God afforded them even so the false Teachers as Messengers of Sathan did use to insinuate to the Believers of the Apostles Doctrine and so in and on Christ as set forth therein that there was some defect and want in that object of their faith and in the way in which they sought justification and the favour of God it was not a perfect and full way but would they listen to them they would shew them a more perfect faith or doctrine and so a more full and perfect object and ground of faith and confidence and way to happiness than Christs Apostles had done even as the Serpent perswaded Evah that there was some more excellent vertue and quality in the forbidden fruit to advance them make them likeâ— God than was in all the other injoyments that God afforded them in Paradise Therefore in opposition to that subtle and false insinuation and to fortifie the Believers mindes there against the Apostle there stiles it the most holy saith as implying the perfection of it that none can or may adde any thing to it to make it holier or better the adding to it is the corrupting marring and perverting of it so that whatsoever Doctrine should add to or alter it should be not the more but less holy nay indeed unholy even as the adding any thing to the holy Oyntment under the Law spoiled it and rendred it unclean This was an argument often made use of by the Apostles to arm the Believers against the false suggestions and canning slights of the false Apostles as may be seen in divers passages of their Epistle As so the Apostle Paul mindes the Colossians That in Christ and in the Mystery of God Father and Christ are hid all the treasures of wisdome and knowledge and that in him dwells all the fulness of the God-head bodily to keep them from being seduced from the simplicity in Christ or from the said mystery of God and Christ which is the same that the Apostle calls the most holy faith here by any inticing words or vain Philosophy and deceit Col. 2.2 3 4 8 10. and the Apostle John tells the believers that that which they had heard from the beginning abiding in them they should abide in the Father and in the Son and so injoy the promise of eternal life and that they had received an Vnction from the Holy One which abiding in them they should not need that any should teach them but as that taught them of all things meaning that the Doctrine of Christ and the Spirit therein received were the onely sufficient and perfect guide so as no teaching disagreeing from that was needful or behooveful for them and this to arm them against those that seduced them 1 John 2.18 24 25 26 27. as also in Chapter 5.11 12 13. he there minds them that God hath given us eternal life and that this life is in his Son and that he that hath the Son hath eternal life and he that hath not the Son hath not that life to the end that the believers to whom he wrote might be assured or might know against all the subtle secret and lying suggestions of the false Apostles to the contrary perswading them that that Doctrine of Christ and that faith in him that they had would not suffice to eternal life but that it was needful that they should turn out to some new form of Doctrine and object of faith or adde something as the observation of Moses Law thereto if they desired to be saved I say contrary to this he tells them he that hath the Son hath life and he that hath not the Son hath not life that the believers might know that they have eternal life that they might know that they were in a sure and certain way to it and were at present by vertue of Christ believed in and had by them heirs of it and that in turning out from him and letting him go they would deprive themselves of it that so they might believe that is yet believe or continue to believe in the name of the onely begotten Son of God and not turn from him after any thing else that the false Teachers might propound to them as better for them and more full and certain that being the way to deprive themselves of the good they were in and of the life and happiness they were in Christ heirs of as also to the same purpose is that in 2 John 9. where having warned them of deceivers and wisht them to look to themselves he adds Whoso transgresseth and abideth not in the Doctrine of Christ he hath not God but whosoever abideth in the Doctrine of Christ hath both the Father and the Son yea whereas it was a false suggestion of the false Apostles that the Doctrine of Paul and