it any other way it may be a Fancy only note this that we cannot be so Infalliable as to our particular Interest in Life as we are or ought to be in the Truth of the Doctâ—iâ—e of the Gospel as I have before minded because the one fixes only on the Truth of God the other not only on the Truth of God but likewise on the Truth of our own Faith which being accompanied with Imperfections may occasion Doubtings But of this more full in Chap. 15. of the Assurance of Faith 3. That in all the Faâ—lings of the Saints for the Lord knew that his People could not live perfectly without sin in his New Covenant of Grace his Law of Grace on this account is that his People sincerely humble themselves confess their sins forsake them and beg Mercy and he will Forgive them for the sake of his Son And this is the Law of Grace in the New Covenant for support of Believers in their Spiritual Race and Warfare after Conversion and the way for them to have the Assurance of the Pardon of their daily Miscarriages it must come in from this Law of Grace it 's true I sin daily and come short in every Duty I know that in me that is in my flesh dwelleth no good Thing But it is my Burden I am in Truth humbled and do not only Watch and War against it but do daily implore the Throne of Grace for Pardon Hence I have ground from the Law of Grace to believe mine Acceptance and Remission of my sins this is the way of the New Covenant for the daily Pardon Peace and Comfort of the Saints Mat 6 12. Psal 32. 5 Prov. 28. 13. Heb. 8. 12. 1 Joh. 1. 9. Quest The Scripture saith that we are Quest 1. justified by Faith Rom. 5 1. 2. That we are justified by Grace Rom. 3. 24. 3. That God justifieth and Christ justifieth Rom. 8. 33 34. 4 That Works justifieth and not Faith only Jam. 2. 24. How may we understand these Distinctions and reconcile the Scriptures Answ 1. Faith is said to justifie not as Answ the meritorious or satisfying Cause of Justification that is Christ crucified only But as the conditional Cause or Terms on which we are justified that is we are not nor cannot be justified without it This is the Law of the New Covenant it 's said Rom. 4. 3. That Abraham's Faith was accounted to him for Righteousness or imputed as vers 22. 23. Not that Abraham's Faith was his Righteousness to Justification but God accounted him Righteous and doth account one Righteous that doth Believe or imputeth Righteousness to such a one that was not so accounted before nor can be Righteous without it for he that believeth not must be Damned So that Faith justifieth as it is the condition of Justification in the New Covenant on our parts to be performed though in the Spirit and Life of the Covenant or Law written in the Heart 2. We are justified by Grace that iâ— it 's all of Grace and nothing of Desert in us our Faith is not any meritorious Cause in us but it 's all Grace it 's Grace in God to give his Son for us and Grace in Christ to give himself and Grace in God as to us-ward to accept the Sufferings of his Son for us and Grace in him to Pardon and Justifie Sinners on their Believing so that it 's all Grace as from God and we may and ought to câ—y Grace Grace unto it 3. It 's God that justifieth it is God the Father that justifieth 1. Because he Prepared and Dâ—signed the Sacrifice and our Justification thereby John 3 16. 1 Pet. 1. 18 19 20. Heb. 10. 5. 2. He accepted the Sacrifice for us when offered Eph 5. 1. 2. and 1 6 7. 3. It is he that Pardons us that is justifieth us for the Sake of Christ our Peace-Offering when we do believe and Christ is said to justifie us as the Meritorious Satisfactory Cause of our Justification therefore it is said Rom. 8. 34. It is Christ that dyed c. 4. We are said to be justified by Works and not by Faith only because that the Faith to which Justification and Salvation is promised must be a working Faith and when Salvation is promised to Believing we must understand it to be such a Faith as the Gospel intends that is a Faith that carrieth in it Love and sincere Obedience to the Will of Christ it is a Faith which worketh by Love Gal. 5. 6. the contrary is a dead Faith as a Body without a Soul that will never justifie Jam. 2. 26. Thus Works justifie 1. The Truth of our Faith for Faith without Works is dead 2. Works justifieth in some sence as Faith doth that is not as the Meritorious Cause but as the Condition because the Faith to which Justification is promised includes Works in it and so is as truly the Condition of our Justification as Faith for the Gospel excludes that Faith as no Condition at all that is without Works so that Faith without Works is none of the justifying saving-Faith of the Gospel So that thus considered here is a sweet Harmony and Concurrence in those Scriptures and helps to a more full Understanding of the glorious Method of God in this way of Justification and Salvation of Sinners by Jesus Christ Object The Apostle saith Rom. 4. 4 5. Object Now to him that worketh the Reward is not reckoned of Grace but of Debt but to him that Worketh not but Believeth on him that justifieth the Vngodly his Faith is counted for Righteousness Answ We are to understand in this Answ Scripture by not Working is intended Meritorious Working that may deserve Life vers 4. it 's such a Working as that the Reward is not counted of Grace but of Debt not that we may not Work at all that is prophane to imagin But not to Work Meritoriously so as to expect Justification and Life as a due Debt for our Working here Works are nothing He that Worketh not in this sence but Believeth But Faith and Works as the terms on which God will justifie and save of his own Love and Grace in Christ Jesus is absolutely necessary to Salvation And further Works are necessary for thereby we shew forth the Life of Christ in our Mortal Bodies and glorifie God in our Bodies and Spirits who hath done and doth all freely for us and in us Quest Do not this seem to make Faith Quest and Works co-partners with Christ in the Work of Justification and Salvation contrary to Col. 3. 31. Christ is all and in all And Rom. 9. 32. They sought Righteousness as it were by the Works of the Law Answ It makes it no otherwise Co-partners Answ with Christ in the Work of Justification then God hath made it What God hath joyned together let no Man put asunder God hath joyned Faith and Work as the Condition and the Sufferings of his Son our Lord Jesus as the Meritorious satisfying Cause
none but God a principle that makes persons not meet to live among men much less in the Society of the Churches of Christ 3. That on the grounds stated it is the duty of the Churches in case of complaint of scandal in Doctrine Discipline or Manners of any particular Church in the same fellowship to make dilligent and speedy inquiry into the matter that they may thereby shew their love to and zeal for the Glory of God the purity and peace of his Church the good of the offenders and preservation of themselves from the guilt of others sins 4. That if any Church come under a report or complaint of miscarriage and scandall in Doctrine Manners or unjust censures and refuse to give an account thereof being tenderly desired or to clear up the matter in a just way that is the supposed Offenders and offended with their witnesses to be heard before the Neighbour Churches or their Ministers and Members appointed for that service the Churches ought to withdraw their fellowship from such a Church to preserve themselves pure from their sin whatever is a just ground for one Church to exclude a Member is a just ground for a Church to be excluded in like case and this is a just ground to exclude a Member 1. Report and complaint of scandalous sin 2. It being inquired after a positive refusal to give an account especially before the witnesses that accuse 3. A denying the power of the Church to make inquiry and to deal in the matter c. If such a person be fit for fellowship in a particular Church then such a Church may be fit for the Fellowship of Churches Mat. 18. 17. So that in a word its evident that it s not only the Churches sin that refuseth to be accountable to her Neighbour Sister Churches but that the Churches do sin in neglecting or delaying to call such a Church to account which is under complaints reports and jealousies of sin in any case in not performing their duty to God or men nor can they acquit themselves before the Lord untill they have impartially done their duty in this matter that it is a duty and to be done in Christs authority is clear and full from Col. 3. 17. or else they must leave Christs authority or leave the work wholly undone which is contrary to the true sense and reason of the Scripture as hath been before proved or do it in their own will and authority CHAP. XXIX Sheweth that the Estate of the Church in this World is an Afflicted Estate NOtwithstanding God hath called his people in the New Covenant of his Grace to glory and vertue and that he hath made them nigh to himself his own children by Grace and Adoption and interested them in Glory yet in this world in their following and serving him they must expect to meet with Afflictions and Tribulations for his Name and Sake the truth hereof appeareth 1. from Scripture 2. from Experience 1. From Scripture nothing is more fully and clearly stated then this Joh. 16. 3. 3. Mat. 16. 24. this must be the portion of every one man and woman that will follow Christ they must expect to meet with Tribulations to meet with shame and reproach in the world with loss of friends relations and life it self when called to it Mat. 10. 37 38 39. this truth the Apostles confirmed in their doctrine after Christ Acts 14. 22. That we must through much Tribulation enter into the Kingdom of God 2 Tim. 3. 12. That all that will live Godly in Christ Jesus shall suffer persecution men may live Godly according to the customs and wills of men in the times and places where they live without persecution but if any will live godly in Christ Jesus that is according to his laws and his will they must expect to meet with persecution 2. This the Primitive Church and all ages ever since hath and doth by experience witness I need not mention particular Scriptures or History or Experience in this matter it being so obvious and clear that he that runs may read Act. 20. 23. 1 Cor. 9. to 13. 2 Cor. 11. 23. to 28. 2 Thes 1. 4. Rev. 2. 9 10. History and Experience proves the same the wonderful persecutions wrongs and deaths the Saints have met withall in all ages abundantly confirms the truth The reasons hereof are 1. Relating to the men of the world from whence the persecution always cometh and that 1. From their ignorance that is the foundation cause men are ignorant of God and his truth Strangers to the life of God through the ignorance that is in them hence flows all the mischief ordinarily that is in the world Joh. 16. 3. And these things will they doe unto you because they have not known the Father nor me 1 Cor. 2. 8. Had they knâ—wn they would not have Crucified the Lord of Glory Hence Christ prayeth for his Persecutors Luke 23. 34. Father foâ—gâ—ve them for they know not what they doe and the Apostle confesseth that while he was a Persecutor he did it ignorantly in unbelief 1 Tim. 1. 13. Let us learn to pitty poor Persecutors and pray for them according to the command of our Lord and example of himself and his servant Stephen Acts 7. 60. for they are blind and they know not what they doe 2. As flowing from their ignorance is their Pride of Heart who think their own ways and wills best and so hate the will of Christ and persecute his people for walking therein they will have their own imaginations to be the truth and nothing else and this pride flows from ignorance for all pride flows from ignorance for if men knew God and themselves it would not be possible for them to be proud but to abase themselves and submit to him and would be willing that he should rule and that his people should serve him Psal 10. 2. The wicked in his pride doth persecute the poor c. ver 4. The wicked through the pride of his countenance will not seek after God c. Isa 10. 12 13. so that ignorance and pride goeth together and both bringeth forth Persecution Psal 140. 5. The proud hath hid a snare for me and Cords they have spread a Net by the way-side they have set grins for me And note it s the proud that hath done it 3. As flowing from both enmity and mallice the old enmity still remaining and working in the Serpents seed Gen. 3. 15. Mat. 23. 33. saith Christ â—e Serpents ye Generation of Vipers how can ye escape the damnation of hell From hence it is they love violence Psal 11. 5. Him that loveth violence his Soul hateth and that not only the Anti-Christian Heathens but the Anti-christian and false Church walketh in the same steps Rev. 1â— 6. And I saw the woman that is the Babylonish false Church drunken with the blood of Saints and with the blood of the Martyrs of Jesus Christ c. chap. 18. 24. and in
Righteousness and true Holiness and will own them in the day of need when it will be worth a world to be owned by him Mal 3. 17. though they are hated of the unholy and profane world and though they mourn in the sence of their own unholiness knowing that in themselves i. e. in their flesh dwelleth no good thing yet God owns them and will own them when it will be worth more than the world to be owned by him But Woe to the Wicked that God is a holy God and loves holiness Woe to those that establish iniquity by a Law God will have no fellowship with them Psal 94 20. Shall the Throne of Iniquity have fellowship with thee who frameth mischief by a Law Isa 3. 12. Woe unto the Wicked it shall be ill with him for the Reward of his hands shall be given him God is a holy God and Holy and Reverend is his Name Psal 111. 9. His Name is Holy Isa 57. 15. his whole name holy in all his Attributes holy in his Power holy in his Wisdom in his Justice and Mercy c. it 's all exercised in a way of holiness holy in all his Ministrations in a word he is as Psal 145. 17. Righteous in all his ways and Holy in all his works so that as there is not nor can be any unholiness in him so there shall no unholy person dwell with him for without holiness no man shall see the Lord. Heb. 12. 14. and Rev. 21. 27 There shall in no wise enter into it any thing that defileth c. see chap. 22. 15. 4ly He is a Just and Righteous God and 4. He is a Just Righteous God his Justice and Righteousness runs through all his Name he exerciseth his Power and Wisdom and Judgments and Mercy all in a way of Justice and Righteousness Zep. 3. 5. The just Lord is in the midst thereof he will not do Iniquity c. He cannot do Iniquity its contrary to his Nature to his Name Deut. 32. 4. His work is perfect for all his ways are Judgment a God of Truth and without Iniquity just and right is he he is just in all the Judgments he executeth upon his Enemies Rev. 15. 3 4. Great and marvelous are thy works Lord God Almighty just and true are thy ways thou King of Saints v. 4. explains what is meant by the just ways of the Lord i. e. his just Judgments on his Enemies for thy Judgments are made manifest He is just in all the afflictions and corrections he exerciseth his own people withal Neh. 9 33. howbeit thou art just in all that is brought upon us for thou hast done right but we have doâ—e wickedly He hath exalted his New-Covenant mercy in the way of Justice for there must be no variance in his Name or Nature but his mercy must come to us in the way of Judgment and Justice his justice must be satisfied so his mercy comes forth in the salvation of Sinners here he is called a just God a Saviour Isa 45. 21. Just and yet a Saviour Zec. 9. 9. He is Just having Salvation Rom. 3. 26. that he might be Just and the Justifier of him that believeth in Jesus 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins c. Mercy might not come forth with any wrong to Justice neither shall Justice do any wrong to Mercy but fall in with it and be as truly for the right objects or subjects of mercy as mercy it self Psal 85. 10. Mercy and Truth are met together Righteousness and Peace have kissed each other 5. He is a gracious and merciful God it 5. He is a gracious merciful God is his Name his Nature to shew mercy to men Exod. 34. 6. When the Lord proclaims his Name to Moses he proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth c. Mic. 7. 18. Who is a God like unto thee that pardoneth Iniquity and passeth by the transgression of his heritage because he delighteth in mercy to shew mercy and to do good to sinners is his delight he is good to all and his tender mercies are over all his works he maketh the Sun to arise on the evil and on the good and sendeth rain on the just and on the unjust God so loved the World that he sent his only begotten Son into the world that whosoever believeth on him should not perish but have everlasting life Joh. 3. 16. Jesus Christ by the grace of God did taste death for every man Heb. 2. 9. It is wonderful mercy and goodness to men that God should find a way to satisfie his Justice so far for Sinners that mercy and remission of sins should be proclaimed to sinners on the terms of the New Covenant i. e. Repentance Faith and Obedience Peace on Earth and good will towards men He would have all the world to know that he is a merciful God and therefore the glad tidings is to be published to every Creature but it s the priviledg of his own people true Believers to have a special interest therein they are the people of his mercy and to them his mercy hath and doth abound Eph. 2. 4. But God who is rich in mercy for his great love wherewith he loved us when we were dead in sins hath quickened us together with Christ c. Tit. 3 4. but after the love and kindness of God our Saviour to man appeared not by works of Righteousness that we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit so that this glorious attribute and name of God in our Lord Jesus unto salvation is now manifested with a witness to and for the salvation of his peculiar ones he hath wrought them to it and possessed them of it Rom. 5. 5. and here they are looking for the mercy of our Lord Jesus unto eternal life This attribute of God which is his Name and Nature is full of encouragement to poor Sinners to come in and accept of mercy in this day of mercy and not to judg themselves unworthy of life by putting it from them 2 Cor. 6. 2. Behold now is the accepted time behold now is the day of Salvation Isa 55. 6 7. Seek ye the Lord while he may be found call upon him while he is near let the Wicked forsake his way and the Vnrighteous man his thoughts and let him return to the Lord and he will have mercy on him and to our God for he will abundantly pardon It s full of Consolation to gracious souls that God is a God of mercy it s his Name his Nature he delighteth to be gracious in and for the sake of the Son of his love comfort in respect of sin he is ready to pardon if we confess our sins he is faithful and just to forgive us our sins c. he
and conversation for it abundantly preacheth forth their reproof and condemnation I need not to mention Scripture for this it 's so abundantly known so that none can rationally think that it should be the work of wicked men 2. Nor can it be a device of great men or the Princes of the Earth to keep men in awe as some imagine though some such were imployed by the Lord therein as Moses David and Solomon c. That it could not be the device of great men is evident 1. Because the truth contained therein is a Mystery and above their reach to understand it onely as men the Grace and Glory held forth therein is a Mystery to them 1 Cor. 2. 7 8. 2. It cannot be of great men and the Princes of the Earth for they throughout all Ages have been the great Persecutors of those who have owned it and in truth of heart have cleaved to it there needs no proof for this therefore no man of reason can imagine it to be their device 3. It cannot be of them for it discovers their sin and judgment as much as of any sort of men Psal 82. Jer. 5. 5 6. Isa 30. 33. Rev. 6. 15 16. Nor 3dly Can it be the Word of the Wise men of the World Because 1. It condemns the Wisdom of the World as Folly and lets such to know that they must be Fools if ever they will be wise in the Wisdom of the Scriptures 1 Cor. 3. 18 19. 2. The wise men of the World are most averse to the Wisdom therein contained and as few of them as of any sort of men attain to the saving knowledge thereof and conformity thereunto Luk. 10. 21. 1 Cor. 1. 20. 26. Nor 4thly Can it be the Word of Fools or Madmen as sometimes Festus charged Paul Acts 26. 24. and as wicked men still account the People of God who own it and live according to it but the Scripture discovers them to be the Fools and Madmen that do not believe it nor walk according to it and they shall one day confess it Psal 64. 8. Wisd 5. 4. Nor 5thly Is it the Word of Worldly Rich Men For 1. It preacheth their doom and judgment Psal 49. 16. Mat. 19. 23 24. Luk 6. 24. 2. It sets Rich Men on Works which they themselves are averse unto 1 Tim. 6. 17 18. And well it were if Christians that are rich in this World were more set at liberty in this VVork than they are Nor 6thly Was it given by Poor Men as such for it holds their misery without Christ to be worse in some sence than the misery of the Rich miserable both here and hereafter for all wicked men both Poor and Rich without Repentance must perish Luke 13. 3 5. and that he that believeth not must be damned whether Rich or Poor Mark 16. 16. And that the Cause of the Poor must not be favoured because they are poor more than the Rich Lev. 19. 15. Exod. 23. 3. Nor 7thly Was it the Word of Hypocrites or self-righteous Persons for it condemns Hypocrites with a witness Mat. 23. throughout and 24. 51. Luk. 11. 44. and for self-righteous Persons who think to be saved by their own works it shuts them out both of the Grace and Glory thereof Mat. 5. 20. Luk. 18. 9. to 14. Rom. 10. 3. Nor 8thly Was it the Word of Proud Persons For 1. It generally requires Humility it prefers and works Humility Humility and Self-abasing is the very spirit of the Gospel Mat. 5. 3. 2. And on the contrary it discovers the sin and judgment of all proud persons I wish it were more laid to heart Prov. 16. 5. Isa 2. 11 17. Mal. 4. 1. 9thly Neither was it Godly Men of themselves who writ it although it 's true it was written by Holy Men of God as they were inspired by the Holy Spirit 2 Pet. 1. 21. But onely as Godly men it came not from them and that 1. Because none could be so good of themselves as to reach into those Divine Mysteries of God and Christ of Grace and Glory as are so abundantly and divinely opened unto us therein even the manifold Wisdom of God 2. Because none truly gracious durst belie the Lord and say The Lord spake and Thus saith the Lord and that these things are the Commandments of the Lord and yet speak their own imaginations therein they must be Lyars and Deceivers which far be it from any who love the Lord to imagine For it must be the Lords Word or the Word of Lyars and Deceivers and it condemns Lyars to destruction Isa 28. 15. Rev. 21. 27. 22. 15. IV. And as a result from what hath been IV. Its Impartiallity proves it to be a divine word said in this last Argument Its Impartiality proves it to be the Word of God and not of Man It respects neither High nor Low Rich nor Poor neither Learned nor Unlearned c. It 's a wonderful Divine and God-like Word on this Account It 's impossible for any Men as Men to bring forth such a Word without being partial to themselves in something or other at one time or other But purely to Exalt God and Holiness Grace and Glory without all respect of Persons directing the way thereto condemning sin and sinners without any respect of persons one or other declares abundantly that it is of God and not of Man V. It must be of God and Divine if V. The Scripture is of God if Christ be of God Jesus Christ was of God as the Scripture witnesseth and all good men believe John 16. 27. 17. 8. Acts 9. 22. He confirmed the Scriptures and fulfilled them abundantly He came forth in the fulness of Scripture owns it and lives to it commends it to be the Truth John 17. 17. and commands the use thereof John 5. 39. So that our Lord having before us owned the Scriptures and fulfilled them commended and commanded them I say That if we believe that He was the Christ and not a Deceiver which is blasphemy to think we need no further proof of the Truth of the Scripture Dive into the weight of this Argument and it will establish you for ever And that both Christ and Scripture are of His miracles a high demonstration that he was the true Christ God and that the things relating to Christ recorded in Scripture are Truth the wonderful Works and Miracles He did in His Fathers Name is a very high Testimony of the Truth both of Christ and Scripture witnessed by the Scripture done so openly in the view of all confest by all none opposing the truth thereof no not the Jews who were His Enemies confest by Mahomet in the Turkish Alcoran received and believed by Tradition without all contradiction to this day not only of the Saints but of the World too strongly and rationally confirm the truth thereof VI. The Divine Impressions stampt on VI Sealing Testimonies by the holie Spirit the Hearts
of the Saints by the Holy Spirit suitable to the Word of Grace the Work in them answering the Word without them as the New Covenant and Law of God written in their Hearts which hath wrought in them Faith Love and the Life of the VVord which are to them sealing Testimonies of the Truth and Divinity of the Word And hence it is that they set their seal to the truth thereof in believing loving and obeying thereof and cleaving to God therein and suffering any Difficulties inflicted by men for the truth thereof adventure their Souls and Eternity upon the truth of God therein and the loss of all in the VVorld rather than lose their share in the Word of Life A high Confirmation of the Divinity thereof VII Finally As the Resultance from the VII Danâ—er of deâ—ying the Scripture â—â— be of God whole To deny the Truth and Divinity of the Scripture is to deny God Himself and Jesus Christ and all Religion to pass a black Sentence on all the VVriters thereof as Lyars and Deceivers and on all the Saints throughout all Generations who have believed obeyed and suffered for adhering to the Truth therein and on all the Effectual Workings of the Holy Spirit in the Hearts of Believers conforming them thereunto so that it 's impossible for any man that hath lived under the Instruction thereof to deny it and not to be an Atheist if not to be guilty of the unpardonable sin for the whole matter the Scripture treats on in the substance thereof is as I said before God and Christ and Holiness the Reducing of Man back again to God through Christ from whom he was gone astray And therefore what can those expect who deny this Holy Divine Word of Truth but all the Judgments and Plagues that are written therein I shall now come to Answer some Objections in relation thereunto Object Though the Scripture was given of Object 1 God and Divine Truth the Word and Will of God to the People of these times in which they were given yet it 's a great Question whether it be so to us and whether we have ought to do with it unless the same Spirit work immediately the same Truth in us we are to hearken to what God speaks in us and not without us c. Answ To this I answer That Truth is Truth still and the Word and Will of God is the same still although its true that God hath made known his Will at various times and various ways under several manifestations yet when one Ministration ended it was by the coming in of another as the substance of the former and openly declared from Heaven by the Son of God with great Power and great Witness and the Word and Ministration of the Son of God is the same till his second coming Maâ— 28. 20. unto which all are bound to take heed unto under peril of Judgment Heb. 2. 23. Act. 3. 22 23. Joh. 12. â—8 and it is the Word and Will of the Lord still whether men believe it and obey it or not whether you have the Spirit to work you to it or not and if you are not taught by the Word and wrought to God in the Word to believe the Gospel it 's an evident sign that you have not the Spirit of Christ but of Errour and Delusion which will fail you in the day of need Obj. Though they were given of God Obj. 2 and Divine Truth yet they may be corrupted by men having been in the hands of men that knew not God but sought it themselves they might corrupt it and so it might either be mixed or lose much of its Purity and Divinity Ans It 's true that it hath passed through the hands of those who wanted not wickedness enough to do it but we have undoubted grounds to believe that the Lord preserved it and kept them from corrupting of it for if they or any other had corrupted it it must have been to serve their own ends but the Scripture that was by them preserved and by them owned to be the Word of God the Scripture of Truth is so far from serving their interest that it leaves them neither Root nor Branch no Word have they from hence to warrant them in any of their ways as a Church of Christ their Dependency lay rather in the Authority of their Church keeping people in Ignorance false Translations coercive Power and the like rather than in corrupting the Scriptures in the original Languages a Divine Hand it was that it should be preserved holy and pure as it is as hath been proved Obj. The Scripture is not all the Word Obj. 3 and Will of God to Men given by Divine Inspiration for there is in it the Words of the Devil and of wicked men the Failings and Miscarriages of the Saints c. Answ When I say it 's the Word or Words of God I intend thereby that the Body and substance thereof is the Divine Mind and Will of God made known to men by the Inspiration of the Holy Spirit by such ways as he pleased and by such persons as he pleased 2. As to the Discoveries of the Words or Works of Satan or wicked men and the Sins and Failings of the Godly I easily grant that it is not the Word of God in the first sence given by Inspiration Yet 2ly As written and recorded by holy men inspired by the Lord those things with many other Historical Relations recorded are true by Divine Testimony that such things were and so are of divine and undoubted Credence whereas all other Histories that are meerly humane can have but a humane and doubtful belief 3. It was written by the Will of God for the use and advantage of his Church and people Rom. 15. 4. Whatsoever was written afore time was written for our Learning c. 1 Cor. 10. 11 12. 1. Let us hence be informed of the greatness Vse 1 of the sin and danger not to believe the Scripture he that believeth not must be damned 2. Of Exhortation 1. to believe the Vse 2 Scripture to be the Word and Will of God to be of Divine Authority and to prize the Word more and to be thankful to God that hath given it to us and given to any the saving understanding thereof and wrought them into a conformity thereunto 2. To live the life of the Scripture the life of Faith and the life of Love the life of Obedience and the life of Holiness it is a holy Word and Holiness becomes all those who profeâ—s to own it what ever Scripture Faith or profession we pretend unto if we live not the life of the Scripture it will Judg us at the last day Joh. 12. 48. 3. To be improving and applying of the Consolations of the Scripture and that it may be so acquaint your selves more therewith Rom. 15. â— 3. Of Consolation to all those who Vse 3 truly believe and obey the Wordâ— as it is the Word the Will
3. That Novices in Faith or Ministry are in greatest danger to be insnared with the Devils sin of Pride And 4. That such is the evil of the sin of Pride that it exposes those that are insnared therewith and captivated thereby to the Devils Condemnation that is eternal without hope or help O therefore take heed and beware of Pride The second Scripture-Ground is the temptation he made use of and prevailed upon our first Parents withal which was Pride and Disobedience he knoweth ye shall be as Gods c. It seems he knew by experience what aspiring Pride would do and so prevails to throw down Man as he thought into his own condemnation The second sin of Satan was Lying as described by our Lord Joh. 8. 44. He abode not in the Truth but turned from the Truth to his own Lies for when he speaketh a Ly he speaketh of his own i. e. his own Nature and his own Sin for he is a Lyar and the Father thereof And thirdly to Pride and Lying Disobedience must be added I may say truly that Pride and Lying is Disobedience it self and that all known Disobedience carries Pride and Lying in it Pride is the cause why Men will not obey when they know what they promise themselves in Disobedience proves a Ly. I am not of the mind as some are either 1. That in their first Creation they were set to minister for Mans Good and their thinking that too mean was the cause of their Fall and that 1. Because as I have before minded that very probably their Creation and Fall too was before Man was made 2. Because that Man in his created estate of Innocency had no need of Angels to minister to him 3. The World then was not put in subjection under Angels till after the Fall but Man was the sole Lord thereof under his Maker nor shall it be in subiection to them after Restauration Heb. 2. 5. 4. Nor was it likely that they should be assisting him on the spiritual account to keep him from sin for then he had not been left to his free will in his created estate to stand or fall Nor 2. do I think their Sin was against the holy Spirit as some suppose according to the Sense thereof in Scripture as it is the unpardonable Sin i. e. in their Fall because they were created upright and holy Creatures as Man was and was no more capable to sin that Sin than Man was though all Sin ever was and is against the holy Spirit though not in the Sense as the unpardonable Sin is they having nothing to provoke them to sin on the one hand so nothing to prompt them to constancy in Humility and Obedience on the other hand but their good created estate and the Goodness of their Creator but after their first Sin Fall they doubtless became the sink of Sin and nursery of all Abomination 4. Unto what they fell as into sin so 4 Vnto what thâ—y fell into remediless and perpetual misery never to be restored but are reserved in everlasting chains of darkness unto the Judgment of the great day Jude v. 6. Quest Whence is it that Angels should Quest sin and fall without all hope of recovery and that God should afford a means for Mans recovery after his sin and fall especially Angels by Creation being the more noble Creatures Answ Next to the wonderful Will and Answ Counsel of God according to which he worketh all things Eph. 1. 11. probably it was 1. Because the Angels in their Creation were more noble and strong Creatures than Man who was made of the Dust and God took it as a more unpardonable Offence in them than of weak Man who was made of the Dust for to whom soever much is given of them is much required 2. Angels though of a higher degree by Creation yet fell of their own voluntary will without any one to tempt them but Man was tempted to it by the evil one and so was snared by temptation 3. The evil and fallen Angels proceed and persist in their Pride and Enmity against God and his New Creation to destroy it immediately which might tend to provoke God to set an everlasting Seal of Darkness and Judgment upon them and to exercise Pity and Compassion towards poor miserable fallen Man to open a way of recovery on the terms therein proposed Qâ—â—st Whence is it that the Devil Quest should be so irreconcileably and unchangeably set in enmity against mankind as to make it his whole and unwearied work to be seeking their destruction and especially the Saints Answ 1. Probably because when the Angels fell God made Man of a lower station than they to be in some sense in their steâ—d that so he might delight himself in a lower Creation Prov. 8. 31. 2. Because God would not by any means lose his poor Creature Man but brought to light a high and glorious way of Restauration for Man out of his fallen estate and left the Angels under Darkness unto Judgment which fills them with all enmity both against God and Man and his great design is to hinder this gracious and glorious Work of the Salvation of Men though his own Damnation be the greater in the end â— The evil Offices Works of the Devil towards Man 5. What are the evil Offices and Works of the Devil and his Angels against Mankind in general and they are twofold 1. Such as respect the Bodies and outward man and estate if permitted by God as is clear in the case of Jâ—o Châ—p 1 and 2. to smiâ—e and afflict him in his Children and Substanâ—â— and in his Body too with dreadful Sores and Pains 2. Entring â—n and possessing the Bodies of Men and using them in a dreadful manner Mat. 8. 16. Mar. 9. 17 18 25 26. 3. By stirring up wicked men to persecute the people of God for their believing and obeying the Truth Rev. 2. 10. 1 Peâ— 5. 8 9. 2. Such as relate to the Soul 1. In stirring up and troubling some with Melancholiness to their great wrong as in the case of Saul 1 Sam. 16. 14. 16. 23. 2. To be a Lying Spirit in the mouths of False Prophets and Ministers to seduce and deceive Souls to their destruction 1 King 22. 21 22 23. 2 Cor. 11. 13 14 15. 3. In blinding the Minds of Unbelievers where the Gospel is published to their destruction 2 Cor. 4. 4. 4. In prevailing over wicked men to some gross and horrible iniquity and after to follow them with the guilt till they destroy themselves as in the case of Judas 5. To reign and rule in the Hearts of wicked men the Children of Disobedience as their Lord and King so making them willingly subject to him Eph. 2. 2. 2 Tim. 2. 26. Col. 1. 13. 6. To use all endeavours to intice and insnare the Lords People with Sin if possible to ruine them effectually 2. Cor. 11. 3. Eph. 6. 11. 1 Pet. 5. 8. 7. To
which may teach us that those things that are ordained by the Lord for the use of Man do oft-times through Mans weakness prove to his hurt Eph. 5. 13 14. and should teach the Woman Humility and Subjection to the Man according to Gods Ordinance and not to usurp Authority lest she be deceived and deceive others as Eve the Mother of all did 1 Tim. 2. 12 13 14. 1 Cor. 14. 34 35. Quest VVas it the Serpent that deceived Quest the Woman or the Devil in the Serpent or the Devil in the form of the Serpent Ans The Devil in the Serpent for it 's Answ said that the Serpent was more subtile than any Beast of the Field Gen. 3. 1. From whence the Devil is called a Serpent for his subtilty and his subtilty in part was in making use of the most subtile Creature to effect his design by which may teach us that Satan maketh use of the most subtile and likely ways and means to carry on and accomplish his designs by in order to mans destruction He made use of the Serpent to deceive the Woman and the VVoman to deceive the Man the VVoman being the weaker vessel he assaults her first and prevailing on her his work was more than half done for she was likelier to deceive the Man than the Serpent was to deceive her therefore it deeply concerns all especially VVomen who are the weaker vessels and most liable to be deceived to be very heedful of Satans Wiles and not to be ignorant of his Dâ—vicâ—â— CHAP. VIII Of the Way and Means ordained of God for Recovery of Man out of this Estate MAn being fallen by Sin into a state of Death and Misery gone out from his Maker God did not let him go but took hold of him again designing to do him good and that immediately after the Fall in the first Promise Gen. 3. 15. that the Seed of the Woman should break the Serpents Head It was a Threat to the Serpent but a Promise to Man in which behold 1. The Severity of God 1. To Man that had sinned though by occasion of Temptation yet the Curse and Judgment threatned must come upon him Severity to the Serpent as a Creature and Beast of the Field being used by the Devil for effecting so bad a workâ— therefore cursed must he be above all the Beasts of the Field on his Bâ—llâ— must he go and Dust must he eat and enmity hath God set between him and the VVoman c. which we see verified according to the VVord Severity against the Devil the chief agent in the work expressed in these words It shall break thy Head i. e. the Devil he was the Serpents Head in this design the Head is the seat of VVisdom Government and Speech the Devil in this sense is said to be the Head who made use of the Serpent and governed him and spake in and by him and therefore the Seed of the Woman that is Jesus Christ that was to be born of a VVoman should break the Devil in his design in his present work against mankind so that Jesus Christ the Seed of the VVoman to break the Serpents Head which was a Threat to the Serpent but a Promise to the VVomans Seed Mat. 1. 23. Gal. 4. 4. is the way and means ordained by God to recover Man out of that estate into which he fell by sin that as sin and death came in by Man so deliverance out of that estate must come by Man by Christ Jesus the seed of the VVoman both God and Man and this Promise was frequently renewed from age to age till the fulness of time was come that God had determined and then according to this and all his Promises he sent forth his Son made of a Woman made under the Law that he might redeem them that were under the Law Gal. 4. 4. Quest VVhat did Jesus Christ for sinners Quest when he came into the world in order to the Redemption of Man from sin and death Ans As the first Man brought in Sin and Death by Disobedience so Jesus Christ the second Man wrought Deliverance brought Life and Immortality to light by Obedience Rom. 5. 9. For as by one mans Disobedience many were made sinners so by the Obedience of one many shall be made righteous as Adams Disobedience brought us into a state of Sin and Death so Christs Obedience is the alone way by which we must come into a state of Life if ever we obtain it Quest By what part of Christs Obedience Quest is it by which he accomplished the Work was it by his active or passive Obedience or both Ans In some sense it was by both but Answ his passive Obedience it was that made actual satisfaction to the Justice of the Father for the sin of sinners so far as that God for Christs sake will pardon all that in truth believe this glad tidings and turn to the Lord receiving him as their only Saviour and Lord to be saved and ruled by him Ephes 5. 2. 1 Joh. 2. 12. Hebr. 5. 9. And his active Obedience in the fulness and perfection thereof was his perfect Holiness by which he was fitted to offer up himself to God an acceptable Sacrifice for sinners which perfect Obedience and Holiness in him as our Head is become the Believers by imputation and so his active Obedience is the Believers Sanctification as his passive is his Justification 1 Cor. 1. 30. but of this more in the matter of Justification when I come to speak of that distinctly so that in a word he gave himself that is his Life and Blood for our Redemption Justification Salvation so that the Death and Sufferings of Christ it was in which the Father was well pleased and fully satisfied as a propitiatory Sacrifice for sinners a covering Sacrifice to cover the sins of those who believe and obey the Gospel out of his sight i. e. the sight of his Justice in the pardon of them Psal 32. 1. Rom. 4. 7 8. Blessed are they whose iniquities are forgiven and whose sins are covered c. and nothing can cover sin from Justice but the Blood the Sufferings of the Son of God Eph. 1. 7. Col. 1. 14. which doth present us with the evil of sin and our bad estate thereby that when God had a mind to help us nothing less than the Blood of his Son could do it and with the strictness and severity of Justice in God that when his own Son had undertaken the satisfaction it must cost him his Life and Blood and the Riches of Grace and Mercy both in the Father and the Son for poor sinners the Father to give the Son to that end 1 Joh. 3. 16. and the Son to give himself a Sacrifice for sinners Joh. 10. 17 18. and the Father to accept his own only Son for sinners that so he might extend Mercy to them and make them who believe accepted in him This Grace and Love of the Father and Son
Glory there it cost him so Dear in preparing for it and purchasing of it Eph. 1. 14. In a word it is and shall be made by him and for him But of this I shall speak in Chap. 31. more fully and distinctly CHAP. X. Of the Order and Method of God in preparing a People for this Glorious Estate which is 1. By Effectual Calling MAN being created in a good Estate Chap. 10 and by Sin faln from God gone out into Darkness Wrath and Enmity And God having opened a way of Recovery that is by Jesus Christ crucified I shall now come to speak something of the Order and Method of God in preparing and bringing up a People to this State of Glory and that is 1. By Effectual Calling although it 's Of Effectual Calling true that Effectual Calling concludes the whole Work of Grace in order to Glory or else it is not Effectual Yet in as much as it is so frequently and distinctly spoken of in Scripture I shall speak of it distinctly to pass by the various use of the word Call Called and Calling in the Scripture sence I shall speak only of this Calling unto and of Sinners out of their lost Estate by Sin Unto God by Jesus Christ The Scripture presents us with 1. A general Call or Calling to all as all have sinned and come short of the Glory of God 1. A general Calling to all and he hath opened a Way and Means full of Sufficiency for All therefore he calls upon All to come in and accept of this Grace where the Word of the Gospel comes and where it doth not his Works doth so far and sufficiently declare and make known God to the World as that they shall be inexcusable in the Day of Accounts Rom. 1. 20. This general Call by the Gospel to Sinners is fully confirmed in the Commission of Christ given to his Apostles and Ministers Mark 16. 15. Go ye into all the World and preach the Gospel to eveâ—y Creature c. See it 's likewise confirmed Prov. 8. 1. to 10. and 9. 1. to 6. And of this first sort of Call many yea multitudes are called that will not Obey which is their sin and will be their Condemnation Prov. 1. 20 24. The Truth hereof we see daily by woful Experience that Men refuse their own Mercy and destroy themselves Hos 13. 9. They judge themselves unworthy of the Life tendered them in the Gospel in refusing the Wayes of Life and choosing the Wayes of Death and Darkness preferring the Devil and his service before the Lord Jesus and his Ways of Life 2. Others there are who pretend to yield 2. A more particular Calling Obedience to the Heavenly Call and come into the Profession thereof but it is but faignedly not in Truth and with their whole Hearts to give up themselves to God therein and so come short of the Glory prepared and promised not because there is any failing in the Truth of God but because their Hearts was not Right with God neither were they stedfast in his Covenant but like treacherous Judah they turned not unto the Lord with their whole Hearts but feignedly Jer. 3. 10. And of this sort are such as either 1. Receive the Word with Joy without any Heart-Conversion to the Lord and for a while Believe but when Tribulation and Persecution ariseth because of the Word by and by they are offended Or 2. Such as Profess to know God but in Works deny him being Abominable and Disobedient and to every God Work a Reprobate Tit. 1. 16. Or 3ly Such as are palpably Hypocrites who come into the Profession of the Gospel Designing some Base ends to themselves and make use of Profession to Cloak their wickedness withal of the Discovery of these the Scripture is full Mat. 15. and 23 Chapters And of Such is to be feared there hath been and still are many in the visible Profession of the Way of Life but such are still in the Way of Death For the Hypocrite in Heart do heap up Wrath Job 36. 13. And the Hope of the Hypocrite shall perish Job 8. 13. Or 4ly Such as Foolishly content themselves with Lamps that is visible Profession of Truth without Oyl in their Vessels that is the Annoynting of the Spirit and Truth of Grace and Life in the Heart like the Foolish Virgins Mat. 25. 2 3 8 11 12. And thus having not the Wedding-Garment i. e. Cloathed and Covered with the Righteousness of Jesus Christ by Faith and sincere Obedience come Short of Obtaining the End of the Heavenly Calling and so the Truth of that Word will appear Mat. 22. 11 12 That many are Called but few are Chosen A Third Sort of Call is such as are Effectually 3. Is the effectual Calling called by the Power of Christ in the Word of the Gospel And turned from Darkness to Light and from the Power of Satan unto God Such a Call as the Apostle was Partaker of Gal. 1. 15 16. But when it pleased God who separated me from my Mothers Womb and called me by his Grace to Reveal his Son in me c. And this Call is Effected by the Word of God's Grace which is his General Call to all and Effected by some secret Divine Operation of the Holy Spirit in the Word of Grace begetting Souls to the Lively Faith and Hope of the Gospel Sam. 1. 18. 1 Pet. 1. 3. And this Lively Faith and Hope where it is in Truth that is where this Effectual Calling is it is of a purifying Nature Acts 15 9. 1 John 3. 3. Every man that hath this Hope in him purifyeth himself as he is Pure This Divine Calling it is in Scripture called 1. A High Calling Phil. 3. 14. Not only because it 's Effected from on High but because they are called to High Things made Partakers of Heavenly Virtues interested in High and Heavenly Relations the Children and Servants of the most High God as also interested in the High and Heavenly Glory Made Heirs according to the Hope of Eternal Life 2. A Holy Calling 2 Tim. 1. 9. Called to Holiness 1 Thes 4. 7. vers 3. 4. For this is the Will of God your Sanctification that you should abstain from Fornication that every one of you should know how to possess his Vessel in Sanctification and Honour By Vessel in this place I understand is intended our Bodies that every one might know how to possess his Body in Sanctification and Honour So the word Vessâ—l in Scripture Sence imports Acts 9. 15. 2 Cor. 4 7. For the Lust of Concupiscence and Fornication ariseth in the Heart and the Members are but Instruments to Execute what worketh from within and the Scripture saith that the Body is not for Fornication but for the Lord and know ye not that your Body is the Temple of the Holy Spirit 1 Cor. 6. 13 19. The Lord hath called his People â—o Holiness here and to Happiness hereafter wonderfully are they
10. but He that Receiveth his Testimony hath set to his Seal that God is True John 3. 33. Which God takes well and will justifie those that justifie him 2. It was the Designe both of the Father and the Son that this wonderful Designe of Grace to sinners both in the Father and the Son should come to us in the Way of Faith and Obedience that it might be valued and thankfully received and that God and Christ might be thereby glorified Eph. 1. 3. 1 Cor. 6. 20. Else we must suppose the Designe to be to purchase a Liberty for Men to sin and serve the Devil and dishonour God which would be Irrational and Irreligious to imagin 3. Because God and Christ in this Work did not only Designe to save Sinners from Wrath but to make them conformable to the Image of his Son and the Entrance of this Conformity is at the Entrance of this Grace even the first Work of Saving Faith and in this Conformity must Believers grow up more and more 1 Cor. 15. 48 49. 2 Cor. 3. 18. and 4. 10 11. Till they come to a Perfect Man in Christ their Head Eph. 4. 13. Quest 2. How can it be just in God to Quest lay the Sin and Punishment of Sinners upon a just Person that had not Sinned 1 Pet. 3. 18. The Just for the Unjust to bring us to God Answ 1. God will clear his own Justice Answ himself Rom. 3. 26. That he might be Just and the Justifier of him that Believeth in Jesus Vers 5. 6. Is God Vnrighteous c. God forbid then how shall God judge the World Gen. 18 25. Shall not the Judge of all the World do Right 2. Though it was not the same Persons that sinned yet in the same nature is the Redemption accomplished Heb. 2. 14. For as much as the Children were Partakers of Flesh and Bloud he also himself took part of the same so that though not the same Souls that sinned yet in the same Nature is the Satisfaction made and accepted Rom. 8 3. 3. Christ did the Work voluntarily and freely for Sinners and not by Computation otherwise there might not have appeared so much of Justice in it but he freely undertaking the Work having Power to dispose of himself in the Matter Joh. 10. 17 18. And God the Father accepting it was a wonderful Act both of Justice and of Mercy Justice in the Father in punishing the sins of Sinners upon his own Son and Mercy to us sinners that we might have a Door of Hope for Deliverance Quest Whether this Justification Quest imputed on Believing be a perfect and compleat Justification Answ It is so from the Guilt and Answ Eternal Punishment of sin yet notwithstanding God will visit the Inâ—quities and sins of his People as a Father for their good Psal 89 30 31 32 33. Heb. 12. 6 10. and doth judge them too but it is that they may not be Condemned with the World 1 Cor. 11. 30 31 32. For when sin is Pardoned the Offender is free and stands to God as if he had not sinned as to the Eternal Condemnation which was the great Designe of God and Christ in this Transaction Rom. 8. 1. There is therefore now no Condemnation to them that are in Christ Jesus who walk not after the Flesh but after the Spirit Col. 2. 13. 1 John 4. 17. Quest Is this Righteousness and Quest Justification by Faith the Everlasting Righteousness of Saints spoken of Dan. 9. 24. Answ As it is a perfect Righteousness Answ so it is in some sence Everlasting for we must stand Justified from the guilt of sin committed in this World for the sake of Christ to Eternity the Bloud of Christ is called the Bloud of the Covenant that is the Bloud of the New and Everlasting Covenant which is the Covenant of the Glorious State and so it is an Usher to the Everlasting Righteousness that is to be perfected in the Persons of the Saints Justification here for the sake of Christ is our Righteousness unto Acceptation Personal and Perfect Holiness in our compleat Conformity to Christ our Head will be our Eternal Personal Righteousness in Glory our Righteousness by Faith here will bring us to the Righteousness of Holiness and Glory hereafter Gal. 5. 5. Phil. 3. 20 21. Col. 3. 4. 2 Tim. 4. 7 8. See Mr. VVilson in this Life there is a justifying Righteousness which is not had but by Faith such as Abraham had it is perfect but not Inherent in us it steeketh in Christ's Manhood as the Subject and is ours by Imputation Rom. 4. 4 5 6. There is a Righteousness of Sanctification or sanctifying Righteousness in this VVorld c. This is Inherent but not Perfect growing daily by degrees unto Perfection Jam. 2. 21 22. More briefly thus there is a Righteousness in Heaven both Perfect and Inherent a Righteousness on Earth that is Perfect but not Inherent which is Justification or Inherent but not Perfect which is Sanctification Thus far Wilson in his Scripture-Dictionary on the Word Righteous In a Word that which I believe in this Matter is that the Imputed Righteousness of Christ here by Faith must abide for ever as the Foundation of our Eternal Happiness that if ever that should fail we must Perish So that the Church in Glory shall for ever admire Jesus Christ crucified and know the Weight and Worth of the Bloud of the Covenants and the Personal perfect Holiness of the Saints shall be their Everlasting Personal Righteousness in Glory Quest Whether the Imputation of Quest Justification to a Believer on the First Act of True Faith be Perpetual And whether One ought to Believe the Pardon of all Sin past present and to come as is the Apprehension of some Answ 1. Though it 's true that the Answ Justification of the New Covenant is certain and perpetual to true Believers yet they stand in it by their Constancy in the Faith and Obedience of the Gospel the Believer hath no ground to conclude it certain to him any longer than he continueth in the Faith for he stands by Faith Rom. 11. 20. Thou standest by Faith be not high-minded but fear 1 Cor. 16. 13. Watch ye stand fast in the Faith c. Heb. 3. 6 12. Yet we ought to believe that God will maintain our Faith and keep us from Falling Phil. 1. 6. 2 Tim. 1. 12. Jude vers 14. Else we could have no solid Comfort 2. And although I know no ground to believe the Pardon of sins before they are committed and that 1. Because I know no Scripture Rule for such a Faith it is an Unscriptural Fancy and Imagination 2. The Scripture doth direct us to the Pardon of sin after it is committed and the way in which we must expect to have it though not the cause that is in a way of Confessing as hath been before-minded 1 John 1. 9. Forsaking Prov. 28. 13. Prayer Mat. 6. 12. Forgiving of others Mat. 18. 35.
the right way he that taketh care of the honour of God and Christ in the right way that is in believing loving and obeying the truth God will take care for his honour 1 Sam. 2. 30. the Lord saith He that honoureth me I will honour 3. If we seek our selves in the way that God hath appointed we cannot miscarry that is in the lose of our selves and cleaving to the Lord alone expecting all from Grace in the way of Faith and Obedience not for any meritorious good that is in us that when we have done all we can see and say that we are unprofitable Servants and cry Grace Grace to the whole work both for us and in us then we rightly seek God and Glory 4. It 's true in one sense that we may not seek our selves by any means that is our own esteem and glory here among men or to be lifted up in our own minds that is fleshly and of the first man that must be mortified as a dangerous and soul-ruining and God-dishonouring evil that Christians are too much by nature inclined to through the remainders of the old corrupt nature and must be watched and warded against self-wisdom self-will self-esteem self-boasting and self-glorying is to be abandoned but in seeking after and obeying of God and Christ To seek glory honour and eternal life is so consistent with the truth of the Gospel that it 's impossible to sever them whatever souls foolishly and vainly imagine to the contrary What God hath joyned together let no man put asunder 5. Hindrance of souls assurance is when 5. Hindrance when souls trouble themselves about Gods Decrees they trouble themselves about the Decrees and Counsel of God whether Elected or not Elected if they are not Elected then it 's in vain for them to believe c. This is not a work for Christians to trouble their minds about neither are they like to have the assurance of Gospel consolation while they make this their first work I shall for help in this matter prescribe these seven things 1. That Christ died for all and that the 7 Things considered in this matter love of God in the Gospel is truly propounded to all and that all are brought under it either in a way of life or death life if they repent believe and obey it death if they reâ—ect it 1 Tit. 2. 6. Heb. 2 9. 1 Joh. 4. 14. Joh. 3. 16 17. Mar. 16. 15 16. 2. That all are invited and required to believe and obey the Gospel with gracious promises of acceptance by him that is truth it self and cannot lie nor will he deceive those that come to him Isa 55. 7. Matt. 11. 28. Acts 17. 30. 1 Tit. 2. 4. 3. There is the same reason for all to halt and doubt in this matter as for any one and yet we find not any one mentioned in the Scripture among the many thousands of Believers that made a doubt on this ground no not of the worst of sinners those that had a hand in the Crucifying of Christ Acts 2. 23. 36 37 41. They gladly received the word of Salvation not questioning the matter of Election but glad with the good news of Salvation on the tearms propounded with many like instances of Gentiles as well as Jews Acts 13. 48. And the Apostles did not propound Election as any hindrance to the Faith of any but assures them where-ever they came that on the tearms of the Gospel they should be saved Acts 16. 31. Believe on the Lord Jesus and thou shalt be saved 4. Nor did the Apostles mention Election to Believers after conversion with any design to stumble them in the matter of Faith relating to their own interest but that they might the more admire Grace and live to the God of Grace that they might not sacrifice to their own net nor take the Glory of the work of God wrought in them and for them to themselves but that they might give the glory of all to him and live to him in the injoyment thereof Rom. 11. 6 33. Eph. 1. 3 4. 5. Nor hath God done any act contrary to the free tenders and invitations of the Gospel that may tend to discourage or hinder any from believing and obeying the Gospel that they may be saved God's Electing some that he might not lose his design wholly in the restauration work is no bar to hinder any because he affords means and helps to all so that men shall one day acknowledge that God is righteous and their damnation is of themselves and of their own choice I would but ye would not see Prov. 1. 20. to the end 6. Take heed of entertaining such thoughts about the Decrees of God which are secret and hidden as are inconsistent with the Doctrine of the Gospel his revealed will for all notions about the Decrees really inconsistent with the Doctrine of Grace and promise of life on the tearms of the Gospel are dishonourable to God and dangerous to your souls therefore look you to the revealed will believe and obey that and you are safe 7. You are to know that the way by which you shall know your Election is by believing and obeying the truth and sure enough it is that if you continue in a state of unbelief and disobedience to the Gospel you are not Elected For he that believeth and obeyeth it is that shall be saved but he that believeth not shall be damned O therefore be wise and stumble not where God hath laid no stumbling stone but fall in with the truth believe and obey the Gospel and you shall be saved you are under all the precious promises of life which are all yea and amen certain and sure in Christ Jesus who is become the Author of Eternal Salvation to all those that obey him Heb. 5. 19. The sixt and last hindrance I shall mention 6. Hindrance is the loss of Hope is the cancelling and striking out of hope out of the Believers Book or turning it into another thing than it is making new covenant hope to be nothing else but the expectation of the soul expecting and looking for that which Faith believes whereas hope and expectation are two distinct Virtues expectation is the daughter both of Faith and hope Faith believes the truth hope puts in for an interest then comes expectation of the full enjoyment thereof This of Hope is a step for the soul to stand upon till it attain assurance but when this is taken away and the soul supposeth there is no degree short of assurance and finding that something difficult especially to step into it at one step lieth groveling on the ground without hope but this we are to know that Hope is a blessed Gospel virtue when rightly grounded and that Christians may and should exercise it in this very case step up into Hope first and there stand and wait till assurance come that will come in by degrees in the souls constancy in the Faith and sincere walk
the Faith of the Gospel is to which the promise is made hath been before shewed but the Scripture speaks of living by Faith Heb. 10. 38. Now the just shall live by Faith 2 Cor. 5. 7. We live by Faith and not by sight that is in this side the glory promised we live by Faith and not by present possession and enioyment only the Spirit and Faith we have as the Earnest and Evidence of the Inheritance and purchased Possession 2 Cor. 1. 22. Hebr. 11. 1. Now this Life of Faith imports three The life of Faith in three things things 1. A constant abiding in the Faith and profession of the Gospel unto the end Heb. 3. 12. 10. 23 38 39. 2. A constant exercise of Faith in the truth and faithfulness of God in all the good discoveries and promises of the Gospel 1 Thes 5. 24. Faithful is he that hath called you who will do it Heb. 10. 23. Let us hold fast the profession of our Faith without wavering for faithful is he that hath promised Faith rightly exercised on the faithfulness and all-sufficiency of God will fill the soul with Joy and Peace Rom. 15. 13. To believe not only the truth of the mercy promised but the faithfulness of God therein and his all-sufficiency in the performance thereof this was it supported Abraham in his life of Faith Rom. 4. 31. He did not only believe the faithfulness of God but being fully perswaded that what he had promised he was able also to perform 3. When the soul thus abides in the Faith and thus exerciseth Faith on the good promises of the Gospel as that it is strengthened comforted nursed up and nourished thereby unto life eternal when the soul is kept alive to God thereby in the greatest temptations and difficulties this World affords this is to live by Faith to live by believing the truth of the good Word of God to live by believing the truth of his precepts in the Gospel so as to obey him therein the truth of all his great and precious promises of life so as to be comforted therein Matt. 17. 5. Rom. 15. 13. O that Christians would study more this life of Faith the want of which is the cause they go on so heavily in the waies of the Gospel and meet with so many obstructions and hindrances therein whereas if the life of Faith were kept up more in the true nature thereof how might Christians make Christ's commands their songs and sufferings for him their joy in the house of their pilgrimage but for want of this it is that his service is too often a burden and sufferings for his sake too much feared whereas the Lord would have his people to serve him with delight and to suffer for him with joy Ps 100. Luke 6. 22 23. Acts 5. 41. Which is possible to be performed in this life of Faith and no otherwise Mark 9. 23. 1 Pet. 1. 8. CHAP. XVII Of Sanctification and Good Works THE next thing in order that I shall speak of is Sanctification and good Works for whom he justiefith them he sanctifieth and maketh to be an holy people for himself Sanctification in scripture-Scripture-sense is variously It 's variously understood understood and applied 1. It imports a separation to an holy use for a time as was frequently used under the Law which was a legal or ceremonial Sanctification or separation to an holy use for some time as Aaron and his Sons were separated consecrated and hallowed for the Priests Office which was a typical sanctifying or hallowing during that ministration with their holy garments as appears Exod. 28. 1. 29. 1. Holy garments holy place holy anointing oil holy vessels c. which were all typical and but for a time But this is not the Sanctification that I am to speak of It 's true that in the Gospel there are some sanctified and holy instituted ordinances ordained and left by our Lord for sanctified and holy ends to promote and carry on the work of Sanctification in his people till they come to Glory but the Sanctification that I shall speak of is the sanctification of justified persons in order to Glory for Without holiness no man shall see the Lord Heb. 12. 14. Sanctification in general sometimes includes the whole work of Grace a mortification of sin and vivification of the Spirit by which the whole life of Grace is carried on and effected 1 Thes 5. 23. And the very God of Peace sanctifie you throughout and I pray God that your whole spirit soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God But 2. And more particularly and distinctly Sanctification of two parts Imputed and Inherent or Imparted Sanctification consisteth of two parts 1. Imputed 2. Imparted or Inherent 1. Imputed there is an imputed Sanctification as there is an imputed Justification if any scruple the time of imputed Sanctification it 's no other in sense and substance than the accounting the holiness of Christ our Head in his own person to be the Believers the Scripture speaks of an imputed righteousness to Believers Rom. 4. 6 7. Which must be their Faith as ver 3. 22 23 24. Or the pardon of sin on the satisfaction of Christ by his death which most properly is the righteousness of Saints unto Justification Rom. 5. 9. And on this account there is as much said in Scripture for this imputed Sanctification as of Justification 1 Cor. 1. 30. Who of God is made unto us Wisdom Righteousness Sanctification and Redemption He is made to be our Wisdom and Sanctification as our Righteousness that is the perfect purity of Christ the Son of God with his perfect and compleat obedience to the holy Law of God is reckoned and accounted the Believers as their Sanctification as he is not only wise for them and communicates of his Wisdom to them but as their Head his Wisdom is accounted theirs and he is made to be their Righteousness that is his death and satisfaction was accepted for us and on that account does God remit and pardon the sins of Believers and he is made our Sanctification that is his Sanctification is accounted ours and this is fully included in Col. 3. 11. Where Christ is said to be to Believers All and in all all in matter of Justification and all in matter of Sanctification and in all effecting the work of Sanctification in his people by his Spirit that dwelleth in them and in this sense as he is made the Sanctification of or to Believers their Sanctification is perfect as their Justification is perfect as considered in the Sanctification and perfect holiness and obedience of Christ and hence it is the Apostle saith 1 Joh. 4. 17. That as he is so are we in this World that is by his imputed
9. 24. Let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exerciseth loving kindness judgmeâ—â— and righteousness in the earth c. To know that he is the Lord gracious and merciful c. As he hath opened and made known himself in Jesus Christ crucified in whom he was and is well pleased and satisfied and 〈◊〉 his sake pardoning justifying and saving all that come unto God by him In a word He that cometh to God must believe and know that God is as he hath made known himself to be in the Gospel and that he is a rewarder of them that diligently seek him Knowledg differs little from Faith and sometimes it 's all one when thâ— soul is so inlightned into the knowledg of God and Christ and Truth as to believe Joh. 6. 69. We believe and are sure Greek know that thou art the Christ the Son of the Living God 1 Joh. 5. 20. And we know that the Son of God is come c. And Job I know that my Redeemer liveth c. By all which it appears that knowledg which is saving differs but little from Faith and includes Faith Now in as much as knowledg or illumination Difference between saving knowledg and that which is not is common to all where the true light shines i. e. to hypocrites and formalists as well as sincere Christians as Heb. 6. 4. 6. 10. 32. 2. 2 Pet. 2. 20 21. Rom. 2. 17 18. 21 22. 1 Cor. 8. 1 2. I shall therefore rather apply my self to speak something to shew the difference between the saving knowledg of God and Christ in the new covenant of his Grace and that which men may have and yet be short of Grace and Life referring the Reader to Chap. 1. for the distinct knowledg of God The first difference is the saving knowledg 1. It is a soul-humbling knowledg of God and Christ is a soul-humbling self-abasing knowledg and that in the first work of Conversion the very entrance of saving knowledg gives the soul such a sight and apprehension of God and of Christ and of himself and sin that it throws down and lays low the soul and makes him cry out as those Acts 2. 37. Being pricked at the heart with the light of truth they understood and believed what they did not before both concerning Christ and themselves They cried out men and brethren what shall we do How wonderfully was the case changed they who but a little before cried out Crucifie him Crucifie him now are pricked at the heart for it and cry another cry Men and brethren what shall we do Sutable to this is that Psalm 119. 130. The entrance of thy Word giveth light it giveth understanding to the simple The very entrance of the Word of Life into the heart giveth this light the soul comes thereby to know something of God of his Holiness of his Justice and Goodness and something of himself of his own badness unholiness sinfulness and need of mercy and this amaseth and abaseth the soul and if the work be right this soul-abasing is not only in the sight and sense of some one particular sin or particular sins but it gives a sight of the body of death that is of the sinful nature that there is nothing but sin a sinful state the thoughts and imaginations the words and works yea that the best works as done by us are menstruous and filthy A soul never rightly knows himself till he thus know himself and the want of this is the cause of so many abortives in Religion that comes to nothing Persons may meet with some convictions of and conversion from some particular sin or sins but never see themselves utterly lost and undone and filthy all over and such conversions ordinarily first or last comes to nothing not but that the beginning work oft-times may arise from conviction of some capital iniquity as those Acts 2. 37. But if saving it leaves not till it discover the body of death this is the effect of saving knowledg or if it meet with and steal in by degrees on those that have lived under good education and use of means that it makes not so great a noise at first This must be effected first or last the knowledg of God in Christ Jesus in the way of the Gospel and of themselves to know themselves to be indeed wretched and miserable without which they never rightly imbrace Christ and the Grace and Mercy of the new Covenant And this self-humbling self-abasing and self and sin-abhorring frame is not only a work for a day i. e. at first conviction but where the true light shineth it abideth and gracious growing Christians the longer they live and the higher they grow in Gospel light the more they know themselves and the more they abase themselves have little and low thoughts of themselves This is that which sincere Christians do and can experience see witnesses from Scripture of this truth David a man after God's own heart though a King when he danced before the Ark and withal his wife mocked him he said I will yet be more vile than this and base in my own sight By which we may see that this is the common work of God in all gracious souls Greatness nor Kingship did hinder it laies low the souls of Great men and Kings where it is in power Job 40. 4. I am vile what shall I answer thee I will lay mine hand upon my mouth c. And Chap. 42. 5. 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self and repent in dust and ashes The more a soul knows of God and Christ the more he abhors himself not only an abhorrency of sin but of self because of sin attends gracious knowing persons Isa 6. 5. That Evangelical Prophet cries out Wo is me I am undone I am a man of unclean lips c. For mine eyes have seen the King the Lord of Hosts He had seen King Jesus it was a Gospel sight which did thus humble and abase him Joh. 12. 41. These things said Isaiah when he saw his glory and spake of him It was the glory mentioned in this Chapter the Evangelist alludes unto John the Baptist the fore-runner of our Lord of whom he testifieth that he was greater both in light and work than the greatest Prophet yet he had this frame of spirit in him Joh. 1. When they sent to him to know who he was he confessed and denied not that he was not the Christ He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose ver 20. 27. Not worthy to do the meanest service for him So the holy Apostle Paul acknowledgeth Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing and hence he cries out ver 24. O wretched man that I am who shall
and practised throughout all Ages the Precepts and Promises comes under this Law and hence it is that not only the Law given by Moses is called the Law that was the Law of Commands but the Psalms is called the Law John 10. 34. Which relates to Psal 82. 6. and Psal 78. 1. Give ear O people to my Law c. And the Prophets are called the Law 1 Cor. 14. 21. In the Law it 's writen c. Which relates to Isa 28. 11. All the promises of God in his Word may come under this of Law 1. As it concerneth us to believe them this is the Law of Faith and it 's our duty to believe God in all his Word 2. As it concerneth God because he hath tied himself to us therein that as his Precepts tieth us to obedience to him in matters of Faith and Practice so his promises is the Law by which he walks towards his people and he would have his people to know that as he hath brought them under the Law of the new Covenant to him and they ought to be obedient to him in all things Acts 3. 22. So he hath obliged himself to his people in the Law of the new Covenant to him and they ought to be obedient to him in all things Acts 3. 22. So he hath obliged himself to his people in the Law of the new Covenant to perform all the good things promised therein to his people that keep Faith to him in that Covenant and that if we fail not in our duty he will not cannot fail in his Word having bound himself by his own Law and Covenant of Promise in this matter and he cannot lie he cannot break his own Law Covenant Rom. 3. 3 4. 2 Tit. 2. 11 12 13. Tit. 1. 2. Heb. 6. 17 18. And not only so but he hath bound himself by promise to supply the hearts of his people with Grace till they come to Glory Jer. 32. 40. 2 Thes 3. 3. 1 Pet. 1. 5. Joh. 10. 28 29. 2. Sometimes and most frequently in 2. The Law given by Moses Scripture by Law is intended the ten Precepts given by Moses in tables of Stone from Mount Sinai Rom. 7. 7 c. and 13. 8 9. Gal. 3. 17 to 22. Sometimes it intends the whole Law Moral Ceremonial and Judicial Eph. 2. 14 15. Gal. 5. 2 3 4. And the Prophet Ps 119. So frequently speaking of Law Statutes and Judgments c. Intends thereby the whole of the Law 3. The making known of the Will of 3. The Will of God before the Law God before this Law was given from Mount Sinai and in some sense without it is impliedly called the Law Rom. 5. 13. For untill the Law sin was in the World but sin is not imputed when there is no Law and 4. 15. Where no Law is there is no transgression Thereby clearly implying that there was no time from the Creation in which man was left without Law though God have had his differing waies of bringing it forth 4. The Will of God made known in the 4. The Will of God in the Gospel Gospel by Jesus Christ is called Law and is indeed the only Law Covenant on record for Believers called The Law of Faith Rom. 3. 27. The Law of Liberty Jam. 1. 25. The Royal or Kingly Law Jam. 2. 8. Given to us by the Lord Jesus Heb. 1. 1 2. Joâ— 12. 49 50. Unto whom we ought to submit in every thing Acts 3. 22 23. The Doctrine of the Gospel relating to Faith and Obedience is the Law of Christ His Royal Law to Believers 5. The new Covenant promised and 5. The Law written in the heart written in the heart that is an holy disposition and power of Grace to do what God in his Law-Doctrine of the Gospel requireth is called the Law Heb. 8. 10. Rom. 2. 14 15. This is the Law of God in the heart Ps 37. 31. The Law of God is in his heart his steps shall not slide 2. How the Law of God hath been at 2. How it hath been delivered 1. To Adam several times and in several waies and methods delivered Heb. 1. 1. The first was given to Adam in his state of Innocency Gen. 2. 17. Who by nature was the original or root of all mankind though it be not in them called Law yet it was a Law Covenant of Command with the penalty on the breach thereof Of the tree of the Knowledg of good and evil thou shalt not eat for in the day thou eatest thereof thou shalt surely die or in dying thou shalt die Which Law he transgressed and brought in death on himself and all mankind 2. After this fall of man God had his Law in the World condemning sin till the Law was given by Moses though not so clear and plain else there had been no sin for Where no Law is there is no transgression and yet before the Law or untill the Law given by Moses sin was in the World yet not so clear a Law For the Law was added because of transgression that sin might appear to be out of measure sinful It was sinful before but it did not appear to be so sinful before as it did after by the Law they that sinned before the Law did not sin after the similitude of Adam ' s transgression Rom. 5. 14. That is against a plain Precept with a threat as those since the Law who received it and lived under it as their Law Covenant and voluntarily brake it and in that respect did sin after the similitude of Adam's transgression though it 's true in some respects none can sin after the similitude of his transgression And that first as he in a state of innocency and yet sinned 2. As a publick person and so let in sin and death upon all so none but himself personally could sin yet sin was in the World till the Law which argueth that there must be some Law So then the question is what that Law Quest was and how it was given and administred Answ It is the opinion of some that it Answ was the Law of Nature written in the hearts of all men which is the Moral Law or substance of the Law given by Moses Now though I shall not altogether deny this position yet I think it hath need to be inquired into and to be considered with other concurring circumstances without which it will not hold true for 1. There is no such thing as a Law written in the hearts of men by nature to teach them that God is and is to be worshipped and to convince of sin against him distinct from all means without him And this will appear if we consider 1. That all Nations in the World know and worship according to the traditions and customs received and judg that to be sin which by custom and account is so taken to be and hence it is that the World generally in many things call good evil and evil good
of this mistake consider and ponder well 1. That Prayer is a duty and is frequently so stated in the Scripture as hath been before proved and ought so to be practised Mat. 7. 8 9 10. and this notion runs contrary to and thwart the law of the New Covenant and so cannot be of God and whence then it is you may easily judge 2. It s a Notion never mentioned by Christ or his Apostles in the Scriptures who were frequently exercised in this work according to time place and opportunity therefore an unscriptural and new foundation and not of God 3. The event discovers it whence it is intending to make such persons to become Prayerless and so by degâ—ees if grace prevent not graceless persons woful experience hath taught us the truth of this it s a temptation that gracious persons have met withall and have suffered much of loss thereby on the spiritual account it being the Devils design under any pretence to work off souls from this duty Yet fourthly it concerns Christians to perform it as a duty and in spirit too the duty destroys not nor hinders spiritual service and indeed it cannot be spiritual where it is not performed to God in conscience as duty prayer with and in the spirit is a duty praying always in the holy spirit and pray without ceasing c. and where it is in conscience to God performed by believers the holy spirit is never wanting to doe his office if we are faithful to our duty therefore be exhorted to be faithful in your duty and be sure you shall not want the Spirit of Christ to assist you in this or any other service of his 2. Others are discouraged in this duty The sense of sin from the sense of their sinfulness their corrupt natures O saith the soul I see such a body of death such a mass of corruption attending me daily that I am afraid to pray or to go to God as to a Father for I see iniquity cleaves to my best services and I cannot pray without â—â—n and therefore better not pray at all To this I say 1. That its a mercy to have the true sight and sence of sin with a loathing thereof and this hath been and is the case of the most holy justified persons in the world Rom. 7. 24. O â—retched man that I am who shall deliver me from the body of this death to be without the sence of Sin that is the true misery and most dangerous condition 2. Art sensible of thy Sin and Sinful Nature Man Woman and is that thy burthen in good earnest Why then Pray the more and cry the more unto God in the name of Christ for Pardon for Power to mortifie thy sins and sinâ—â—l nature and be not discouraged because of thy sinfulness indeed if you like and love thy sins then tremble God will not hear thee but if you hate and abhor thy corruptions and thy self because thereof then be not discouraged but go to God repentingly and believingly and Pray God in the name of Jesus Christ for pardon and power against thine iniquities and this know that if thou wilt not pray till thou hast no sin thou art never like to pray here in this world nor wouldst thou have need to pray hadst thou no sin Rememâ—er the Prophet made this an argument to pray the more and more earnest because of his sin Psal 25. 11. For thy Name sake O Lord pardon mine iniquity for it is great Quest Why did Christ Pray then who had Quest no sin Answ 1. Though he had no sin of his Answ own yet he was to encounter with all the sins of the world to bear our sins and to encounter with Justice and satisfie that and to conquer all the enemies of poor sinners even death it self and therefore no wonder if he was much in Prayer 2. He was a pattern to us in this matter that we might learn of him and find support for our souls in all difficulties by Faith and Prayer A third hinderance in this duty of Prayer 3. Want of expressions is want of words and expressions O saith the Soul I want the gift of Prayer had I words and expressions as some have I should be incouraged in the work but I want words to express my mind I am so weak on that account that I am discouraged in the work c. Answ To this I shall say 1. this may come to pass through thine own negligence and sluggishness want of use is ordinarily attended with debility in any duty or service the Sluggard saith a Lyon is in the way and so sitteth still from a supposition of difficulty but up and be doing and the Lord will be with thee this the Lord foresaw the backwardness and sluggishness of his people therefore hath he given so many commands unto it and promises to the incouragement of a right performance thereof I say set about the work in obedience to him and thou shalt not be without his assistance 2. If thou hast the Spirit of Prayer as that thou hast in some measure if thou be a Christian in truth for if any man have not the spirit of Christ he is none of his Then be not discouraged though thou hast but little of the gift of utterance men may have the gift without the spirit although wheresoever spirit and gift goes together it is of choice use for the Church yet be not discouraged for God accepts his children according to what they have and not according to what they have not therefore if thou canst make known thy wants and weaknesses though thy language be not eloquent yet groan it and cry it out before the Lord who knoweth the meaning of the Spirit for where the spirit of Christ is it will help to cry Abba Father and know that as a Father delighteth more in the stammering and broken language of his little Child then in the most composed speech of the most excellent Orator yea and it may be more then in the most accute language of his own grown Children so doth God the Father of all Believers delight in the Prayers of his own poor weak Children coming from sincere hearts and faith unfeigned more then in the most excellent language of the Hypocrite or Stranger and as much as in the well ordered Prayers of his own more grown and gifted children therefore be not discouraged in this matter and if thy Father see it best in thy faithful exercise of what thou hast he will give you increase 3. It may be thy Father seeth that the Spirit of Prayer without much of gift is best for thee to keep thee humble and lowly it may be thou wouldst be proud and ruine thy self if thou hadst such gifts as some others have but he knows what is best and gives sutable to our abilities though its true that abilities to a right use of gifts are of him likewise 4. We are to know that God gives his gifts
of the symptoms of hypocrisie in those discoveries at best I come short in many of those ten particulars mentioned I therefore fear how it is with me I would not be a Hypocrite for a world can you say any thing further about this matter that I might more clearly and certainly know mine estate Ans What I have said as to the discovery Answ of the sincere soul from the Hypocrite is plain and full yet I shall mention two or three things more 1. A sincere soul dreads to be a Hypocrite he would not be a Hypocrite for all the world he fears Hypocrisie as he doth any other sin this is the experience of all sincere Christians they watch their hearts in this matter and keeps up a holy jealousie of themselves because they know that the heart is deceitful and treacherous and therefore prayeth as the Prophet Psal 1 19. 29. Remove from me the way of lying and grant me thy Law graciously and in a gracious sincere heart he knows that whatsoever is done in Hypocrisie will prove but a lye in the end and therefore dreads to be a Hypocrite and saith as the Prophet v. 163. I haâ—e and abhor lying but thy law do I love 2. We are to distinguish between being a Hypocrite and Hypocrisie Hypocrisie is a sin of nature that all are inclined unto there is the seed of all sin in the nature of it in the Saints and but in part mortified the difference lyeth in this the sincere heart desireth and designeth truth and sincerity in all he would not be a Hypocrite nor have any hypocrisie to have any being in him but the Hypocrite designs Hypocrisie and so professeth himself to be what he is not and doth or easily might know himself to be a Hypocrite The sincere heart watches himself in the matter to find it out and warreth against it and mourneth in the sense of his natural inclinations on that account he judgeth it and loaths himself for it as for any other evil Pride and Hypocrisie will be appearing but it s the souls grief and his desire and endeavour is against it But the Hypocrite is in his Element let his design be answered and he hath his end he troubles not himself about sin cerity or if at any time conscience accuse he searches not to the quick to find out the truth of the accusation in order to deliverance but stills and stifles convictions and willingly silences conscience laying it to sleep without any cure of the malady CHAP. XXV Of Election THough Election be first in order of time yet not so in manifestation relating What it is either to God or man God doth manifest it in time and man comes to understand it after believing 1 Thes 1. 4. My manner and method of speaking to this great truth shall be 1. To shew from Scripture what Election is Election is the choosing and designing of some out of the lump of mankind for the end by the Elector determined I take Election foreknowing and choosing to be all one in sense and substance and these are the Scripture terms about the matter Rom. 8. 29. 11. 2. 5. 7. Eph. 1. 4. To Elect or choose in the common sense of all men imports a taking of some and leaving others it cannot import the electing and choosing of all as some imagine for in common sense that is no choosing where all are taken for where some are chosen others are left Mat. 22. 14. Many are call'd but few are chosen so that in the common sense of all men divine and humane we must understand Election to be a choosing of some persons out of or from among many to the end determined by the chooser 2. That God hath elected and chosen 2. That God hath elected some some for himself from among men and that before the world was i. e. from Eternity this appeareth from Scripture 1 Pet. 1. 2. Elect according to the fore knowledge of God the Father c. or fore-ordained as the same word is rendred ver 20. or fore-decreed or as it s rendred Rom. 8. 29. Fore-know whom he did fore-know c. that is decree or ordain and this for knowledge ordaining and decreeing about the salvation of some men and women must be before time Eph. 1. 4. According as he hath chosen us in him before the foundation of the world that is from Eternity it is Gods eternal willing or purposing to save some in the way by him determined Obj. This choice seems to be in time for they are chosen in Christ Jesus and none are accounted to be in him before and without faith Answ It s one thing to be actually in Christ by faith and another to be elected and chosen in him before the world was faith is the demonstration and in some measure the accomplishment of this choice or election which was in Christ Jesus before the world began or for his sake decreed ver 5. Having Predestinated us or before set us apart unto the adoption of Children by Jesus Christ to himself according to the good pleasure of his will Where is a Predestination unto the Adoption of Children before the Adoption was accomplished and that according to the good pleasure of his will which he purposed in himself and it s without all question that in all things and in relation to all persons about this great work of Salvation He worketh all things according to the councell of his own will ver 11. And why should we not believe the truth of God in relation to Election before time it being so plainly stated in Scripture as well as believe the truth of that word Tit. 1. 2. In hope of Eternal life which God that cannot lye promised before the world began If God made promises to us in Christ Jesus before the world began why should we think it strange for him to elect or choose for himself before the world began 2. Tim. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the World began all which demonstrates this truth that true believers are but what they were Elected and designed to before they were and that they do nor shall enjoy any thing but what was promised them in Christ Jesus before the World was But 2. If we should let it pass for currant as some would have it which we may not doe that is that Elect persons were not in any sence considered as in Christ Jesus before and without faith yet the choice was before the foundation of the World fore-ordained to believing to sanctification so that it answers not the end for which it is objected And further Rom. 9. 23. those Elected chosen ones are called the vâ—sseâ—s of mercy which he had afore prepared to glory all which confirms the truth of Election before time 3. That this Electing Choosing Decreeing and Ordaining love
to be the universal visible Church would perswade us that the visible Church of Christ have in it multitudes of Hypocrites though it 's true that Hypocrites have been and it 's like are and may be in the true Church of Christ yet they have no right and must give an account for their being there Mat. 22. 12. Luk. 26. 27. And surely they do bad work and draw a bad conclusion from the premises that is because Christ's Church may have Hypocrites in it they will pretend a Church for him of openly profane and ungodly Hypocrites But to prove that the visible constituted Churches of Christ are or should be true Believers this appeareth 1. From the way of entrance which is by Faith Repentance and Baptism Matt. 28. 19 20. Mar. 16. 15 16. Act. 2. 39 41. None must enter but in this way to let us to know that none else ought to be there 2. From the provision made for them when they are come in that they may find feeding for their souls according to the promise Joh. 10. 9. That is his holy appointments that lead to him who is the true Bread of Life for their building up in the Faith till they come to Glory Act. 2. 42. Eph. 4. 11 12 13. And truly we cannot rationally nor religiously imagine that he hath given such Gifts and left us such Ordinances to build up a company of profane and godless persons I think they are profane thoughts in those that think it 3. The order he hath left in his Church to exclude Hypocrites when discovered evidently declares that he never intended to have a Church of Hypocrites Matt. 18. 15 16 17. 1 Cor. 5. 7 8 13. 2 Tit. 2. 21. 4. It appeareth by the Titles given to the Church of Christ they are called Saints that is holy ones sanctified in Christ Jesus called to be Saints holy Brethren partakers of the heavenly calling the body of Christ and members in particular a chosen Generation a royal Priesthood an holy Nation c. With many like expressions all which do more than evidently demonstrate that Jesus Christ never intended to have his Church to be a den of Hypocrites and cage of unclean and hateful birds but to be an holy people to shew forth his praise in the World This is the visible Kingdom of Christ in this World though not of the World and those powers on earth that oppose his rule and government by his Laws in his Church are very bad neighbours to him he is content to let them have the outward regality and his subjects on that account to be subject to them and is a good neighbour to them and will do them no wrong but good all their daies if they would but be friendly to him and his for by him it is that Kings Reign but if they will not permit him his right what will be the issue is easy to be discerned Ps 2. 10 11 12. 2. The word Church of Christ does sometimes intend all true Believers in the World whether in or out of particular constituted Churches and this is it which is so commonly called the invisible Church which is indeed in some sense invisible that is none can certainly know the true believers but God alone 2 Tim. 2. 19. The Lord knoweth them that are his and none else no not themselves some of them and at some times yet in some sense the Church thus considered is visible in the world and do visibly own the Lord according to the measure of means and light enjoyed the Church thus considered I take to be intended in these Scriptures Rom. 10. 11 12 13. 1 Cor. 1. 2. Eph. 1. 21 22 23. where the Church is called The body and fulness of Christ Col. 1. 24. and as it is without question that in all ages many of the visible Church in profession have miscarried being none of Christs body truly the Church taking its denomination from the better part though all ought to be such so likewise we are in charity to judge that many may be out of the right constituted visible Church and Churches of Christ that are Members though it s none of their virtue so to be God hath his people in Babylon Rev. 18. 4. and his Church on this account hath he had in the world throughout all ages Eph. 3. 21. although for a long while but little of visibleness according to Gospel rule did appear and that is it I understand is intended Rev. 11. 1 2. Where the Worshippers are measured rather by the spiritualness of their invisible Worshipping then by the rule of their Ordinances Order and publick bearing up the name of Christ in this matter being troden under foot of the Gentiles that is of the Babylonish and Antichristian world and this is it I take to be the Universal and in some sort visible Church of Christ in the World the body of which all true believers are Members 3. The word Church sometimes intends all the elect of God and this is the invisible Church as to man and this is evident from the Scriptures Eph. 5. 25. Christ loved the Church before it was visible and gave himself for it So Heb. 12. 22. we read of the Vniversal Church of the first born c. the Church in this sense includes all the Elect but it is the bounden duty of all true believers to get themselves into the visible Profession of Christ and bearing up his Name in the World according to the rules by him prescribed and the highest and best light they have or may attain therefrom in this matter and to be under the government of Christ in some particular constituted Church of his CHAP. XXVIII Of the Ordinances Officers and Administrations in the Visible Constituted Church of Christ OUr Lord Christ Jesus hath left instituted Laws and Ordinances for his visible Church and Kingdom that his people by their submission to him therein might shew their subjection to his Regal Authority as to their Lord and King As there is no King but hath his Laws by which he rules so Christ our Lord and King hath his Laws by which he rules in his Church which is his Kingdom and a government distinct from all humane and worldly governments and admitteth not of any mixture of humane inventions or ordinances of men nor of any humane power to inforce to the obedience thereof Mat. 15. 9. Isa 29. 13 14. Psal 110. 3. Acts 2. 41. His subjects must â—e Volunteers voluntarily subscribing to his government they are a willing people in the day of his power being wrought thereto by his word and Spirit he is so far from foreseeing that he accepts none but those who serve him willingly Christ will have his Subjects like those 2 Cor. 8 3. Willing of themselves that is without humane constraint and ver 12. If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not and this is a truth
and herein is the Royal and Regal Authority of Christ in an especial manner kept up in his House his Church his Kingdom which consists in the execution of his Laws upon Transgressors in all cases according to the fact reproof admonition withdrawing 2 Thes 3. 6. rejecting if there be no other remedy nor means can prevail and this is that which makes much for the honour of Christ and good of his Church to preserve from sin recover faln sinners and to preserve the Church pure from defilements of this the Scripture is full and clear 1 Cor. 5. 7 8 13. 2 Tim. 2. 21. Heb. 12. 15 16. Mat. 18. 15 16 17. 2. Of the Officers in the Church of 2. Of the Officers in the Church of Christ Christ take we the Church of the New Testament since the death and Resurrection of the Testator to be but one Church state as the Church of the Old Covenant was from Circumcision untill the Death of Christ Then 1. Jesus Christ is the great Officer in of his Church the Angel Messenger Bishop Shepherd Prophet Apostle Lord Law giver and King of his Church whose lawful subjects believers are but he being ascended up on high to do work there for his Church in order to its spiritual and eternal wellfare hath left in his room and stead Gifts and Officers for the good of his Church which are as enumerated in the Scripture Apostles Prophets Evangelists Pastors and Teachers and all for the good of the Church Eph. 4. 11. 12. 1. Apostles men immediately called 1. Apostles inspired and sent for the first publishing of the Gospel and first planting of the Gospel Church being endued with power for such a work to give laws and directions from Jesus Christ for his Churches direction in Faith and practice till his second coming but such Apostles we now have none but they were and are our Apostles we being of the same Gospel Church Though according to the common sense of the word Apostle that is sent so we have or might or should have Apostles in the Church it signifying a messenger or one sent as I shall more fully declare in its place 2. Prophets now this of Prophets I 2. Prophets take not to be a distinct ordained Office as Pastor and Teacher but a gift in the Church and so an Ordinance of Christ for the Churches Edification not extraordinary any more then the other Ministry that we account to stand as the Ordinary Ministry in the Church probably the Prophets in the Primitive times might have more and greater gifts then any now but that Nulls not the gift nor use thereof in the Church no more then that because the Pastors and Teachers then had greater spiritual gifts then any now have Therefore we should have no Pastors nor Teachers now and so no Church and so no Religion those who work Prophets out of the Church might by the same reason and rule work out all and themselves too that by Prophets were intended ordinary Prophets for the edification of the Church what ever gifts they then had will appear if we consider 1. It was a gift to be obtained by industry and endeavour extraordinary prophesie was an immediate gift 1 Cor. 12. 31. and 14 39. 2. It was a Gift for the common good and Edification of the Church most of profit viz. of the Gifts singly Administred without Office in the Church therefore not to be lost or expulced out of the Church 3. Yet it was in some sense inferlour to that of Preaching by Office because he that is called to Office is not only a Prophet but more then a Prophet and this will appear if we consider 1. That all the Prophets work was to speak by way of Edification Exhortation and Consolation but the Elders or Officers work and duty was and is to Exhort Reprove Rebuke with all authority 2 Tim. 4. 2. Titus 2. 15. which none out of Office might authoritatively doe 2. The Doctrine of the Prophets must be judged and tryed as supposing they might speak amiss and fail but the Officers are supposed to have attained to such a degree of knowledge in the School of Christ as that there is no such rule prescribed for them 1 Cor. 14. 29 30 31. not that Officers or Elders are without all limitation in this matter but under the Churches judgment 3. Prophesie was such an Ordinance in the Church of Christ as that the Church it self might be too apt to despise it by reason of its meanness as is implyed 1 Thes 5. 19. 20. Quench not the spirit despise not Prophecyings it seems they were all for Preaching but despise Prophecyings as it is too much at this day 4. The Prophets might through weakness bring forth something that was not good or true yet not to be despised v. 21. Prove all things hold fast that which is good Which implyeth that there might drop some things from the Prophets that might not be good yet it should not be despised nor they discouraged but that which was good imbraced and that which was bad left and the Prophets instructed therein for their amendment All which proves that the Prophets were ordinary gifted persons in the Church for Edification after its first gathering till Officers were chosen and the Officers was to be chosen out of the Prophets that is to say the best gifted and quallified among them and this answereth the order 1. Apostles Secondarily Prophets c. and this was the rule observed Acts 13. 1 2. And out of these Prophets and Teachers must Barnabas and Saul be taken for more publick work and service and if this rule were observed in the Churches it would be a way according to the Lord's Order to raise up gifts in the Church fitted for Office as occasion calls for it for this of Prophecy is a constant order in the Churches to be continued Prophets and an official Ministry may and should be together in the Church so would not the Church be without persons gifted and fitted for office as need requireth The next out of the Prophets are Evangelists 3. Evangelists Gospel cryers or Gospel preachers or Apostles that is ordinary Apostles this is an office of great use in the Church though almost left out and lost as if it were extraordinary and only for the primitive times the reason thereof rendred because there are no such Gifts now nor Apostles to call them to the work or direct them in it A wonderful weak way of reasoning by the same rule we may reason out all offices and officers out of the Church yea and reason out Church and all for want of Apostles and Gifts and here lieth the great reason of the seekers loss want of Gifts and gifted persons as the Apostles to administer Gospel Ordinances and this is next of kin to it for the same reason that works out Evangelist will if followed work out all 1. That there were such called and authorized