prevent them if possible by some means or other from doing that good they might and ought to do 1 Thes 2. 18. 8. To accuse them for their miscarriages it may be much by his occasion both before the Lord and in their own Consciences to condemnation if possible to drive them to despair Rev. 12. 10. Eph. 6. 11 12 13. 9. If he have no matter wherewithal to accuse them before God he will accuse them with what they will do if God will but permit him to afflict them in Body or state as in the case of Job chap. 1. 11. and 2. 5. 10. And finally He will use all his skill and power to the utmost of his limitation to bring ruine and destruction both to the Bodies and Souls of Men for he goeth about like a roaring Lion seeking whom he may devour CHAP. VII Of the Fall of Man from his created Innocency THat God made Man upright after his own Image hath been before treated on but he continued not in that estate but fell from it by transgressing the Law of his Maker in eating the forbidden Fruit Gen. 2. 16 17. and 3. 3 6 17. Quest Was that the only sin and transgression Quest of our first Parents that brought in Death and Misery on Mankind i. e. the eating of the forbidden Fruit in the Garden Answ It was the only Transgression Answ the only Sin and Cause of Death there is no other thing mentioned in the Scripture and therefore it is presumption in any to pretend to more than what is written Quest Is it likely that God should inflict Quest so great a Judgment for so small a Fact as the eating of an Apple will it appear to be just and right in God so to do Answ 1. The less the mattter seems to Answ be that is required or forbidden the greater is the sin in him that transgresseth he that will adventure the transgression of Gods Law for nought for an Apple will much more make a breach on a higher account or supposed advantage to sin for a little or small matter is as truly accounted a prophane spirit as the greatest sinner Heb. 12. 16. Esau for a morsel of Mâ—at sold his Birth-right And it argues a base spirit to transgress for a piece of Brâ—aâ— Prov. 28. 21. 2. The wilful breach of a supposed little command is as truly a sin and contempt against God as the breach of the greatest 3. This was a great Command and all the Commands that God gave to man in his Innocency so that it was the only great Command of God given to Man 4. In this actual Transgression of Eating the forbidden Fruit was contained much of Sin though the Act it self was the Transgression For 1. There was not a giving to God that due Honour and Worship that was right and meet nor had he respect to himself and his posterity as he ought but sinned against God Himself and Posterity in that one Act and so transgressed that general Law Thou shalt love the Lord thy God with all thine Heart and thy Neighbour as thy self he failed in both transgressed both so that though his Sin and Transgression consisted in that one Act yet it contained in it the breach of the whole Law was a high affront against God and wrong to himself and all mankind attended with Pride Unbelief and Disobedience they were willing to be as Gods and obeyed the Devil rather than God so that the Sin was a great Sin especially as committed against an infinite God 2. Into what he fell and that is expressed 2 Into what be he fâ—ll into a state of Death in dying thou shalt dye Quest Did Adams Sin bring Death upon himself only Answ It brought in Death upon himself and all mankind and a Curse upon the whole Creation Gen. 3. 17 18 19. Rom. 5. 17 18 19. Quest Whence came it to pass that the Quest Sin of one Man should bring in Death and a Curse upon all Answ 1. Because Adam was the Father Ans of all mankind he stood as a publick person and all his posterity was considered as in him and in him we all sinned and in him we all fell into the same estate of Death Rom. 5. 12. 2. Because the Contagion and Defilement of Sin came into us all our Natures were corrupted and by Generation ever since all the Sons and Daughters of Adam have been sinful and defiled by Nature even from Conception and this is that we call Original Sin the sinful Nature and sinful Disposition that every one bringeth into the World with him Rom. 5. 18. as by one Offence into all men into condemnation so it is read in the Greek Psal 51. 5. Job 14. 4. by reason whereof they fall into actual Transgression sutable to their capacities as soon as born into the World Psal 58. 3. Rom. 3. 12. Quest What is the reason that the whole Quest Creation should fall together with Man Answ Because that the whole Creation Answ of the visible world was made for the use of Man and therefore it was just with God as a Curse upon Man for his Sin that it should fall with Man and be cursed for mans sake to add to the Curse that came in by sin Quest What was the Life that Adam Quest lost by his Sin Answ It was the Deprivation and loss Answ of all that Good in which he was created free from Sin Sorrow Curse and Death Quest What Death was it that came in Quest by Adams Transgression Ans A Death in Soul from the injoyment Answ of Communion with God a Death in Body a Death in Sin and by Sin all the Afflictions Sorrows Trouble and Misery in this world and an Usher to the Misery in the world to come Gen. 3. 19. Rom. 5. 12. Quest Was the Death that came in Quest by Adams Transgression the first Death that is the Death of the Body or the first and second Death the Death of Body and Soul eternally in misery Answ Adams Sin made way to the eternal Answ Death in misery though not the cause thereof for eternal Death and Damnation in Hell is not for Adams Transgression but for the actual Transgressions of Men committed by themselves against God since the Fall the Soul that sinneth it is that must die this Death the first Death is the Punishment of Adams Transgression which is still in execution all are liable to it old and young but the second Death is for Mens actual Transgression against the second Covenant which took place vertually in promise immediately after the Fall on which account both Man and the World too was reserved in order to the Restauration Quest By what means did Adam thus Quest fall into sin and misery Ans By the Instigation of the Serpent Answ prevailing upon the Woman Gen. 3. 1 4. which was taken out of him Gen. 2. 21 22. and given to him by the Lord that she might be a meet help for him Ge. 2. 18.
of you for the Remission of sins that is that your Sins may be remitted or forgiven So that Repentance is so much a Gospel Duty as that there is no Remission of Sins without it which leads us 3 To the Necessity of this Repentance the Necessity appears in â—wo things 1. From the stress the Lord hath laid upon it 1. By Precept and Command Mark 1. 15. 3. The necessity thereof Repent ye and believe the Gospel Acts 17. 30. Now he commandeth all Men every where to Repent That answers the Terms of the Gospel on which Remission of Sins is to be Preached that is on the Terms of Repentance which implyeth a strong Command unto Repentance So that Unrepenting Sinners continue in a way of Disobedience to God in the Gospel in this matter 2. The Danger of not Repenting discovers the Necessity thereof if there be no Remission of sins without Repentance then there is no Salvation no New-Covenant-Blessedness Rom. 4. 7. Blessed is the Man whose Iniquity is forgiven and whose Sin is covered It 's the same in Sence and Substance as that of Faith Mark 16. 16. He that Believeth and is baptized shall be Saved he that Believeth not shall be Damned What Christ here calls Believing Peter Act. 2. 38. Calleth Repentance who best understood his Lords Commissâ—on Repentance and Faith being inseparable Christ saith he that Believeth and is Baptized answering those very Terms and Acting according to this Commission saith Repent and be Baptized c. So that it followeth that he that Believeth not he that Repenteth not must be Damned Luke 13. 3. Except ye Repent ye shall all likewise perish So that such is the Necessiâ—y of Repentance as that without it there is no Remission and so no Salvation but on the contrary Perishing and Damnation God accepts of none on any other Terms but this of a Soul turning to him he Remits sins on no other terms And the Reason is because it was indeed the great Designe of God in the Gospel and End of Christs suffering for sinners to Effect this Work to bring us off from Sin and Satan to God in this way of Repentance and indeed they are wonderful contrary Base and dishonourable Thoughts of God and our Lord Jesus to think he should give his Life and Bloud to so base an End as to purchase a Liberty for Persons to serve Satan and Sin without danger No it 's far otherwise 1 Pet. 3. 18. For Christ hath once suffered for our sins the Just for the Vnjust that he might bring us to God And we turn to God by Repentance Isa 55 7. There is no other way for us to come to him it 's true Christ Crucified is the alone way of Acceptance when we come yet no Acceptance in him without Faith and Repentance 4. That this Grace of Repentance is the 4. Repentance is the Gift of God Gift of God Acts 11. 18. Then hath God also to the Gentiles granteâ— Repentance unto Life it 's the Gift and Grant of God on a Twofold account 1. It 's his Gift his Grant that poor 1. He giveâ— the Doctrine Forlorn perishing sinners may have Acceptance and Life by Jesus Christ on the terms of Repentance It is a wonderful free and rich Grant if this were all for God to grant Remission of Sins and Life Eternal on our Acceptance and turning to him by Repentance Then hath God granted Repentance unto the Gentiles unto Life that is God hath granted the same Grace to the Gentiles as to the Jews that on Repentance they shall have Life and this Graâ—t is Universal where-ever the Gospel comes Life upon Repentance is to be published that whosoever doth Repent and Believe the Gospel shall be saved O bless the Lord for this Grant and improve it 2. Not only the grant of Life on terms of 2. He gives the Grace of Repentance Repentance is the Gift of God but the Grace of Repentance i. e. that Grace by which we do Repent is the gift of God The Grace of Repentance or to Repent is as all other Divine New-Covenant Virtues are the gift of God Every good and perfect Gift cometh down from the Father of Lights So doth this good Gift and Grace of Repentance hence the Apostle exhorteth firmly and with him all true Ministers 2 Tim. 2. 25. In Meekness instructing those that oppose themselves if God peradventure will give them Repentance to the acknowledging of the Truth c. That is give them Grace to repent and to turn to him Man by Nature is Averss to this great Work of Repentance he will not come to God though he perish John 5. 40. Ye will not come to me that ye might have Life But it is the Lord that gives and works the Grace 5. What are the concomitant Virtues or 5. The concomitance or companions of Repentance Companions of Repentance And they are many indeed all the Divine Virtues of the New Covenant as Faith and Love and Holiness c. it contains the Birth which is from above without which none can see the Kingdom of God John 3. 3. It contains in it the whole Work of Regeneration and Sanctification But that which I shall more particularly mention is 1. That true Repentance is always accompanied 1. It abhors the Evil and loves the Good with a Soul-â—ating of sin and Love of Virtue and Holiness It abhors that which is Evil and cleaves to that which is Good It doth not only leave Evil but abhor it as it is Evil and Sin as it is against God his Holy Name and Nature and not only abhor sin all sin But those in whom it is do abhor and loath themselves because of sin and the sinful Nature Ezâ—k 36. 31. Then shall ye remember your own â—vâ—l ways and your Doings that were not Good and shall loath your selves in your own sight for your Iniquities and for your abhominations Jer. 31. 19. After that I was turned I Repented I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth These are New Covenant Discoveries of this great Work of Repentance Rom. 7. 24. O wretched Man that I am who shall deliver me from this body of Death Therefore in vain do those talk of Repentance and Interest in Gospel-Grace and Life who love themselves and sin still And are not purged from their old Filthiness 2. True Repentance is always accompanied 2. Godly Sorrow with godlâ— Sorrow for sin as it is against God his Holy Will his Holy Name and Nature Contrition and Brokenness of Heart for sin as it is against God always accompanies true Repentance Psal 51. 4. Against thee thee only have I sinned c. So Peter Mat. 26 75. When he had sinned and repented He went out and wept bitterly 2 Cor. 2. 7. Ye ought rather to forgive him and comfort him lest perhaps such a one be swallowed up with too much Sorrow By
all which it appears and likewise from Experience that true Repentance is always accompanied with godly Sorrow and that not only in the Souls first Return from sin to God but the Saints in all their Relapses and Returns it 's accompanied with godly Sorrow 3. Concomitant and Companion of true 3. Holy Resolution Repentance is Holy Resolution in the strength of Grace 1. To Sin no more to be Drunk to be 1. To sin no more Prophane and Graceless no more Hos 14 8. Ephraim shall say what have I to do any more with Idols Isa 30. 22. Thou shalt cast them away as a Menstruous Cloth thou shalt say unto it get you hence O! sin in the eyes of true Repenting Souls is a Monstrous thing and they resolve against it they say to it get you hence get you hence Pride and get you hence Covetuousness c. Job 40. 5. Once have I Spoken but I will not Answer yea twice but I will procced no further 2. Holy Resolution for time to come in 2. To cleave to and serve the Lord. the strength of the Grace that is in Christ Jesus to keep close with God and to be a Faithful Follower of him in 〈◊〉 his Ways and to be obedient to him in all â—â—s Will according to the Exhortation to New Converts Acts 11. 23. They exhorted them all that with purpose of Heart they would cleave to the Lord. This was the Holy Resolution of Joshua Ch. 24. 15. But as for me and my House we will serve the Lord. And the Prophet Psal 119. 115. Depart from me ye Evil Doers for I will keep the Commandments of my God This Holy Resolution brought into Practice God owns abundantly Isa 26. 7 8. 1 Cor. 15. 58. 4. Companion of Repentance is Watchfulness 4. Companion of Repentance is Watchfulness and Care for Future to come against sin and to the performance of Duty without which the highest Resolutions prove Abortive and comes to nothing without this Watchfulness against sin and the occasions thereof persons are easily ensnared therewith to be Watchful of Satan and all his Wilds and Devices who Watches to catch Souls with his Baits to be Watchful of Men and all the Occasions they meet with in the World to draw them to Evil to be Watchful of themselves and their own Deceitful Hearts that they be not enticed and ensnared O the Carefulness of the gracious Soul in this matter and the Pains he taketh with his own Heart to keep it in subjection to the Lord that it miscarry not in any matter either of Omission or of Commâ—ssion by any Temptations but where the Repentance is not right but feigned there is no Care or Watchfulness or very little and slender Care or Fear of sin very little Care and Conscience to keep close with God in Duty Very little Watchfulness unto Prayer to times of Prayer and to keep the Heart to God in Prayer but the wise Mans Eyes are in his Head and his Heart is instructed in Wisdom he knoweth that to depart from Evil that is Vnderstanding Job 22. 28. And therefore according to the frequent Exhortations in the Scriptures is Watchfull and Circumspect very careful of Occasions and Temptations Avoiding all Appearance of Evil and Companions that may ensnare therewith see 1 Cor. 16. 13. Eph. 5. 7 11 12 15 16 17. 1 Thes 5 22 6. Repentance is a continued Work in all 6. Repentance is a continual work the Parts thereof or with all it's Concomitants it 's never over or ended while in this World in this Imperfect and Sinning state 1. It 's necessary in the first Work of Closing with God and the first visible Work is a turning to the Lord a change of Estate a change in Spirit in Principles in Conversation without which there is no Salvation as hath been before shewed 2 Cor. 5 17. If any man be in Christ he is an New Creature Old things are past away behold all things are become New 2. It 's the daily Work of Christians in as 2. It is the constant Work of Christians much as the sinful Nature continues by reason of which there are many Vanities and Evils that occasions Need of daily Repentings and through Temptations sometimes especially with some grosse Miscarriages which must be repented of The Truth hereof the former Examples of Saints in Scripture doth witness as Job David Peter c. with many others Repenting Mourning and Abhorring themselves as likewise the present Experience of some in this matter so that its the daily Work of Christians to be daily renewing their Repentance and to be turning more and more to the Lord and this Work must go on till we come to Perfection The Life of Saints is a Life of Watching Warring Repenting Mourning Praying Believing and Obeying till they come to Glory every New sin must be repented of and the Body of Death must be Mourned under and the Pardon of Purging of not only known but unknown sins must be prayed for Psal 19. 12. Who can understand his Errours cleans thou me from secret Faults A Loose Vain Carnal Careless Sluggish Negligent frame of Spirit and Conversation do wonderfully unbecome true Christians and do rather demonstrate such Persons in whom it is to have a Name to be Alive and yet are Dead Dead while they are Alive They are the Humble Holy Repenting Believing Obeying Souls that are in the way of Life Mat. 5. 3. to 8. Psal 50. 23. Phil 3 20 21. Therefore 1. Wonderfully is the World 1. Vse cheated with the Name of Christians and Church without Repentance who talk of Christianity Church Worship Ordinances Remission of Sins Glory and all without Repentance which is impossible a horrible Thing is committed in the World upon this account not only to pretend to Christianity without Repentance but hates abhors and persecute those that do repent and come to the Lord surely such are far from the Truth of Christianity 2. Greatly likewise are they mistaken 2. Vse who think that Repentance is no Evangelical Work but Legal or that it is but once to be performed it 's not only contrary to the Scripture and Experience of Saints but tends much to Carnalness and fleshly Liberty or it must be found in Persons who think themselves perfect and without sin and so need no Repentance An Argument of gross Ignorance not knowing themselves and from thence pride of Heart being puffed up with their own Deceivings 3. Therefore let gracious Souls be exhorted 3. Vses to be daily Repenting and Turning to the Lord there being daily Cause thereof and need to be Exercised therein as there is of Faith for Faith as to Interest cannot be kept alive but by Repentance therefore as they sin daily it behoves them to Repent daily and to be daily turning to the Lord. Object Repentance and Faith and every Object New Covenant Virtue is the Gift and Work of God and comes under the absolute Promise
himself and the badness of his own nature I find such a deadness in my nature such an indisposedness to that which is good c. that I fear all is naught and that it is not for such a one as I to think that I have any thing of good in me This I know is the case and complaint of many gracious souls whereas this is one of the most undoubted evidences of being possest with the Spirit of Christ and so in a state of Grace Rom. 8. 9 10. The Apostle having asserted this truth That if any man have not the Spirit of Christ he is none of his but how shall I know that I have the Spirit of Christ The Apostle answers this question If Christ be in you the body is dead because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see that there is nothing but death in your own nature because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see there is nothing but death in your bodies by reason of sin but the righteousness of Christ the Grace the Mercy the pardon of sin for the sake of Christ is the life of your Spirits this is a certain evidence of the Spirits work when it causeth souls to be sensible of their own death and the life that is in Christ Jesus and that not only in their first conversion and turning to the Lord but it keeps up and carrieth on that work in the hearts of Believers all the daies they live in this world Col. 3. 3. For ye are dead and your life is hid with Christ in God not only dead to sin but you do or should know that there is nothing but death in your nature as of your selves and your life is in Christ hid there so that sometimes Christians themselves that are interessed in it can scarce see it or believe it altogether hid from wicked men they are strangers to it and as for the glory thereof hid from all Saints till Christ who is our life do appear then shall they appear with him in Glory v. 4. that this is so sure a character of the Spirits working doth further appear Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing O but when Christians are taught this lesson they think they are undone and so indeed they are in themselves but it 's an high discovery of the Spirits working the flesh never did never will discover its own badness but the flesh will be alwaies priding it self and puffing it self up though altogether without cause but Blessed are the poor in spirit for theirs is the Kingdom of Heaven Matt. 5. 3. That is those who are sensible of their own poverty and want of all good in themselves that what of virtue is in them is of the Lord and from him and that their righteousness and life is of free Grace in our Lord Jesus Christ so that this it 's evident hath been a needless hindrance in the way of the Christians comfort and is rather a strong ground to confirm them in the truth of their partaking of Gospel Grace 4. Hindrance is mistake about the end of seeking 4. Hindrance is that mistaken notion amongst many Christians that is that we must seek God and his Glory only in all our seekings services and sufferings and not any thing for our selves O saith the gracious soul I cannot I dare not lie I find that I cannot but have respect to my self and mine own salvation if that were left out I should sink and fail in the work and that makes me fear that it is not right what-ever I do Doubtless this is a mistaken notion and contrary to the very drift and scope of the Gospel for the great design of God in the work of Redemption next his own Glory was the salvation of poor sinners and to suppose that God would have his people to leave out their own good and salvation in the Gospel work which he himself hath so much designed in the whole work of Gospel Redemption is contrary to all both divine and humane reason 1. The incouragement to believing obeying and suffering is this Justification Act. 13. 39. Salvation Mar. 16. 16. Act 16. 31. Rom. 2. 10. Augmentation of Glory 2 Cor. 4. 17 18. And certainly God would never have stated these as incouragements if he would not have his people to have respect thereto 2. This is that which hath been the encouragement of the Saints throughout all generations and that which they had in their eyes to which they had respect and which they sought after Matt. 19. 27. Peter's question with Christ's gracious answer We have left all and followed thâ—e and what shall we have Heb. 11. 13 14 15 16. describes the Patriarks to be seeking a Countrey and so to have respect to the recompence of reward and God's owning them therein wherefore even for seeking an heavenly Country according to the will of God he was not ashamed to be called their God for he hath prepared for them a City ver 24 25 26. Moses left Egypt and Pharaoh's house and refused to be called the Son of Pharaoh ' s Daughter and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward 1 Cor. 9. 24. to 27. Rom. 2. 7. Heb. 10. 34. 36. Rev. 22. 14. with multitudes of like Scriptures that might be mentioned in this matter In all which it appears that it is the will of God and hath been the design of the Saints in all ages to be seeking after their own spiritual and eternal welfare and indeed it 's one of the first exhortations of Christ to his First seek the Kingdom of Heaven and the Righteousness thereof c. and the reward is that which all true Believers must and do believe Heb. 11. 6. To clear this matter further I shall mind 4 Things to clear this matter four things 1. That we are to seek God and his Glory first and chiefly because he is the chiefest good and in seeking him and finding him we find all yet not to leave out our selves and our own good in seeking him it is for his worth that we seek him that we may be able in truth to say as the Prophet Lam. 3. 24. The Lord is my Portion saith my soul therefore will I hope in him for when once the soul hath an interest in Christ and in God he hath an interest in all 1 Joh 5. 12. He that hath the Son hath life 1 Cor. 3. 22 23. 2. He that truly seeketh the honour of God and Christ seeketh his own honour in
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
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
Scripture is when men are well instructed in the principles of Religion relating to matters of Faith and Practice and are truly and humbly reaching after the knowledg of the whole will of God in his Word when the heart is universal for God in all his will that is a perfect man Col. 4. 12. It was the fervent labour and prayer of Epaphras for the Church that they might stand perfect and compleat in all the will of God Acts 18. 26. Apollo though an cloquent man yet being a godly man was willing to be instructed by Aquila and Priscilla in the way of God more perfectly and the earnest Prayer of the Apostle in behalf of the Church 1 Thes 3. 10. And this is such a Perfection where it is in truth that will afford the soul much boldness both towards God and Men Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments ver 165. Great peace have they that love thy Law and nothing shall offend them 5. There is a Perfection in Justification 5. In Justification which is by Jesus Christ crucified that is the pardon of all sin for the sake of Christ and this is perfect and is the perfection spoken of by the Apostle Col. 1. 28. Which was the great desire and endeavour of the Apostle that all believers might live up in it That we may present every man perfect in Christ Jesus that is perfectly justified in him Col. 2. 13. Having forgiven you all trespasses that is perfect justification where all trespasses are forgiven Act. 13. 39. By him all that believe are justified from all things from which they could not be justified by the Law of Moses this imputed righteousness to believers is perfect 6. As for Sanctification that is twofold 6. In Sanctification 1. Imputed that is the perfect obedience and purity in the person of the Son of God imputed to believers that is made to them and accounted theirs 1 Cor. 1. 30. Who is of God made to be unto us Wisdom Righteousness Sanctification and Redemption and this is perfect Sanctification 2. Is holiness wrought in the Saints as I minded in the matter of Sanctification Chap. 17. And this is both perfect and imperfect 1. Perfect in respect to the parts of holiness that is there is something of every part of holiness of every virtue of Christ in whom holiness was perfect and so he was the perfect pattern of holiness to his people and from whom it comes into us Joh. 1. 16. And of his fulness have all we received and Grace for Grace that is of every virtue that was in Christ have his people received a measure by which there is sutable to the reception a conformity to him and a bearing his image and likeness in this World on this account it is they are said to be Created after God in Righteousness and true Holiness Eph. 4. 24. And in this respect the Saints are perfect in Holiness i. e. in respect of the parts thereof A child when he is born into the World hath all the parts of a man and so is reputed a man in respect of parts though not in respect of growth and stature So believers in respect of growth up to the perfect state so they are imperfect and greatly imperfect too and are or should be growing daily in all the parts of Holiness 1 Cor. 13. 11. The Apostle presents this same truth by the same simily When I was a child I spake as a child I understood as a child but when I was a man I put away childish things he useth this simily to hold forth the childish and perfect state of Christians they are children though but little ones yet they are perfectly so yet imperfect in respect of the highest degree or growth to the perfect state and that is it the Apostle intends Phil. 3 12. 2. Things propounded that the highest 2. The highest degree not attainable in this life degree of Gospel-perfection is not attainable in this life and to demonstrate this truth and make it plain let us consisider 1. The declared experience and judgment of the Saints in Scripture record which the Reader may in these Scriptures take knowledg of 1 Kin. 8. 46. Eccl. 7. 20. Jam. 3. 2. 1 Joh. 1. 8. 10. Joh. 40. 4 5. and 42. 6. Isa 6. 5. All which demonstrates the truth of this matter the most eminent of the Saints that lived in the World yet were sensible of sin and imperfection and some of them declared it to be the state of all Not a man on earth that liveth and sinneth not and the Apostle Paul a man of the highest attainment in Gospel-perfection yet confesseth himself not to be perfect Phil. 3. 12. And that we have every virtue but in part 1 Cor. 13. 10 11 12. 2. We are yet in the imperfect and fallen state only coming forth by Faith and the beginning work of regeneration wrought in the spirit of the mind the people of God after believing are but in the way to the perfect deliverance perfection is for the perfect restored state of the Saints and indeed were it not so we might say as the Apostle 1 Cor. 15. 19. If in this life only we have hope in Christ we are of all men most miserable so if our highest perfection were in this life we should be comparatively but miserable 3. That this perfect state of the Saints will not cannot be till the second coming and Kingdom of our Lord Jesus it 's true when the body returns to the dust the Saints shall cease from sin and they shall be with the Lord but this is not their perfection though it would be a blessed degree if it were possible to be attained here but perfection will not cannot be till our Lord come again from Heaven the truth of this appears from these Scriptures Phil. 3. 20 21. Col. 3. 4. 1 Joh. 3. 2. Read these Scriptures and understand 2. The resurrection from the dust will not be till our Lord doth come again in Glory 1 Thes 4. 16. 1 Cor. 15. 23. And till then we come not out of the falen state The last enemy to be destroyed is death While we lie in the grave our bodies are in the lowest degree of the falen state and for any to pretend perfection while in the falen state a state of sin sickness sorrow and death must flow from ignorance or wilfulness or both 4. That though perfection is not attainable in the highest degree in this falen mortal sinful sorrowful and imperfect estate yet it is the duty disposition and concernment of all perfect Christians to be pressing forward after perfection Phil. 3. 10 11 12 13 14. Quest To what end is it to press forward after that which is not to be attained in this life Answ In my answer to this question I shall mention three things 1. That believers if they press forward after any thing that is of God
s Divine Purity God who is most holy it treats about presents us with and calls us to Holiness and Purity it allows of no uncleaness no impurity it 's that which is above Men or Devils to bring forth who are filled with all uncleanness it is a pure Word a holy Word a God-like Word a Word that all unholy persons do hate because they hate Holiness what ever they pretend to the contrary in word yet in deed they hate it and wish there were no such Word to condemn their Unholiness a Word that the Devil hates and that is it he so much endeavours to destroy the Faith of Men therein Holiness and Purity is that which is contrary to the natural inclinations both of Men and Devils this Truth of the Scriptures Purity all holy ones must and do acknowledg and this testimony it bears of it self in the general body thereof that who so runs may read it It forbids condemns Sin it commands and commends Holiness and directs unto it but see some particular Texts of Scripture that confirms this general Witness Psal 12. 6. The Words of the Lord are pure Words as Silver tried in a Furnace of Earth â—uâ—ified seven times Psal 119. 140. Thy Word is very pure therefore thy Servant loveth it it commendeth Holiness Psal 93. 5. Holiness becometh thine House O Lord for ever it teacheth Holiness â—sal 34. 11 12 13 14. it commandeth Holiness 2 Cor. 7. 1. 1 Pet. 1. 14 15. and reproves and condemns both Sin and Sinners 1 Cor. 6. 9 10. Psal 11. 5. 6. and 9. 17. Rev. 22. 15. it is a holy pure Word and therefore of God 2. It s Divine Power witnesseth it to be 2. It s divine power the Word and Truth of God or rather the Divine Power of God attending it and manifest in it and by it in renewing and begetting Souls to the Faith and to work dead Sinners into a Conformity to it self i. e. the Truth and Holiness therein contained Joh. 17. 20. Neither pray I for these alone but for them also which shall believe on me through their word i. e. the Preaching of the Word or Reading of the Word Rom. 10. 17. Examples of the Power and Efficacy in and with the Word see Acts 2. 37 41. and 8. 12. and 12. 24. Gal. 3. 2. Jam. 1. 18. and common experience witnesseth the truth hereof it 's that Word which makes wicked men to tremble Act. 24. 25. and Devils too Jam. 2. 19. that resists Satan Matt. 4. 3. to 11. it 's that Sword of the Spirit being exercised by Faith which repels and quenches all the fiery Darts of the Devil and Men Ephes 6. 11 17. 1 Pet. 5. 9. So that its Divine Power proves it to be a Divine Word 3. It s Divine Wisdom and Mystery 3. It s divine wisdom and mystery proves it to be of God and not of Man Such is its Divine Mystery and Wisdom that it confounds and brings to nought all the Wisdom of the World and turns it into foolishness it opens the Mysteries of the Wisdom of God in the Salvation of Man by Jesus Christ which all the world in all its wisdom could never have thought on Nay such a heighth and depth of Mystery and Wisdom is there herein that now it is brought to light none of themselves in the Wisdom of man can savingly understand it it s that which none of the â—rinces of this World knew it 's such Wisdom as is indeed foolishness to this world and the fleshly wisdom This is not onely witnessed by the Scripture 1 Cor. 1. 19 20. 2. 6 7 8 13 14. 3. 18 19 20. but understood believed and experienced by the Saints in some measure that the Mystery of Salvation by Jesus Christ is the maniâ—old Wisdom of God Eph. 3. 10. 4. It s Divine Tendenciâ—s proves it to be a Divine Word The matter at which it aims and ends to which it tends wonderfully discover its nature and whence it is As First Its Exaltâ—ion of God in all his Name and its laying low of the Creature It is a God and a Christ-exalting Word and a man-abasing Word a Devil and Sâ—n-discovering and condemning Word and therefore of God for it is not possible for man as man to bring forth any thing but that which will exalt himself But the Scripture doth not onely condemn Sin and Sinnars but it layeth low the Righteousness Wisdom Will and Power of Man in Divine things and exalts the Righteousness Wisdom Will and Power of God 1. The Wisdom 2 Cor. 2. 6 7 8. 2. The Will John 1. 13. Rom. 12. 2. Col. 4. 12. Heb. 10. 36. 1 John 2. 17. 1 Thes 4. 3. 3. The Power Josh 24. 19. Prov. 16. 1. Jer. 10. 23. John 15. 5. 1 Cor. 4. 7. Phil. 2. 13. 4. 13. 4. The Righteousness of God and layeth low the Righteousness of Man and therefore it iâ— of God Isa 45. 24 25. 64. 6. Dan. 9. 24. Rom. 4. 3. 8. 23 24. Phil. 3. 7 8 9. Secondly The second Design discovered 2. It is to bring the Hâ—â—e God and sinful man into Vnitie again in Scripture is To bring the holy God and sinful man into Unity again a wonderful Design both as to the Way and Work May this be a Divine or Humane Work think you We were all gone out of the way gone out from God into a state of sin and death enemies to him who had power to destroy us for ever and the Great God hath declared in his Word that he hath found out a way of Reconciliation and Peace for poor Sinners and declared it in this his Word He hath given his onely Begotten out of his Bosom that he might give his Life and Blood for our Reconciliation and Redemption and this is the Message of the Word to us Eph. 2. 13 15. Col. 1. 20. and this was not of Man but of God 2 Cor. 5. 19. God was in Christ reconciling the world to himself c. 1 Pet. 3. 18. Jesus Christ gave himself for us the Just for the Vnjust that he might bring us to God This was a God-like Design which proves the Word to be of God Thirdly And in a word The design of 3. It is to make us holy here and happy hereafter the Word and of God therein is to make us holy here and happy hereafter to make us conformable to the VVill of God here that so we may live eternally with him hereafter A glorious Divine Design far above the reach of Humane Reason or the VVill of Man nay it s contrary to the VVill of Man by Nature who is so far averse to it that he resolves not to be holy though he be never happy and so judges himself unworthy of the Life promised to those that obey him Psal 8. 4. John 3. 16 19. Acts 13. 46. 5. A fifth Testimony from the VVord it A 5th Testimonie is its divine truth self
Thirst c. that is called Soul in other Creatures and this lieth and liveth in the whole Body and is the Life and Animation thereof and this I understand is intended by Soul when distinguished from the Spirit In a word to be plain what is in man as to Life and Sence and Motion as in other Creatures that is the Soul what is in man above and beyond other Creatures wherein his Excellency consisteth as Rational that is the Spirit and this is the Spirit in all men 2. When considered in Saints as renewed by Grace 1. Negatively we are not to understand it to be the Spirit of God for we must distinguish between our Spirits and the Spirit of God as the Scripture frequently doth nor 2. Do I understand by Spirit is only intended the renewed Work of Grace or New Man created after God though much of the matter lieth there But affirmatively I understand that by Spirit in the Saints is meant the more rational understanding divine Part in which the New Work is wrought with the Work wrought in it Eph. 4. 23. And be ye renewed in the Spirit of your Minds By Mind is meant the Natural Soul the Spirit of the Mind that in which the Renewed Work is wrought the Image of God must begin to be Reneweâ— where first it principally was and where it was principally defaced which was in the Spirit of the Mind or Soul and this spiritual Work must pass upon the whole Man before our Redemption will be compleated Hence our Bodies must did as well as our sins and sinful Natures that so our Bodies may be changed as well as our Spirits that they may be raised immortal and incorruptible and that before we can attain the Perfection of the New-Covenant-Restauration they must be raised spiritual Bodies Wonderfully blinded are they who pretend themselves perfect or own Personal Perfection in this sinful and mortal Body and but in part renewed Soul or Spirit IV. In what Estate God made Man and 4 In what estate man was made this the Scripture doth help us in We know in what Estate we are by Nature in part by woful experience but what we were in our first Parents the Divine Revelation onely instructs us in which was an Estate of Uprightness free from sin Eccles 7. 29. In the Image of God Gen. 1. 26. And God said Let Vs make Man in Our Image after our Likeness ver 27. So God created Man in His own Image in the Image of God created He him Chap. 5. 1. 9. 6. And doubtless this Image and Likeness to God carried such an Excellency and Glory in it as that we being gone out from it cannot in any case comprehend it any otherwise than as by the Light of the Spirit in and by What is meant by being created in the image of God In â— things the Scripture we may give some guess at it in our Understandings And I shall propose my apprehension herein in these six things 1. In the Purity and Perfection of his Soul or Spirit breathed into him by God his Understanding Memory Will Affections Conscience all perfect concerning both God himself and the whole Creation as far as needed him in his station and might tend to make him comfortable and happy while abiding in that state 2. Without all sin or sinful inclinations any otherwise than as Temptations presented might prevail else he could not be upright and in the Image of God yet subject to Temptation else he had not sinned 3. A Power of Free-will of standing or falling keeping or losing his present happy Estate A power of standing or else he could not be in the Image of God or of falling and that both he and we have found I may in some sense say by woful Experience 4. Rule and Dominion over all the rest of the Terrestrial Creatures as Gods Vicegerent here on Earth as before hath been mentioned Psal 8. 6 7 8. And herein consisteth one special part of his being in the Image of God with his fitness thereunto In the fallen state where for necessity are but petty Kings and Rulers over men in comparison of this Great Lord of the World yet it 's said of them Ye are Gods there being something of Gods Image in Government though exercised by bad men in the fallen state 5. He might be made in the Image of God in the whole Man Body and Spirit for so the words seem to import Let Vs make Man in our Likeness i. e. in the Likeness or Image that God designed to bring forth His Son in who was with God and was God Immanuel God with us and in this as in other things might he be said to be the Figure of Him that was to come 6. I may adde that he was made in the Image of God in the Trinity Father Son and Holy Spirit yet but one God so He made Man Spirit Soul and Body yet but one Man all pure and perfect in the First Creation a Trinity in Unity and a Unity in Trinity in Man this Glorious Terrestrial Creature yet but one Man That as there was a Unity in Trinity in God Three and yet but One so would He make His Creature Man in His own Image that he might the better understand and know his God V. How Man was made God made 5 How Man was made Man in His own Image Male and Female created He them He created Man both Male and Female for by the word Man is intended Mankind i. e. both Man and Woman Whether the Woman was dividedly made the sixth day I suppose cannot be positively determined but that she was made in the Man the sixth day if not dividually is plainly asserted and the taking of the Woman out of the Man was but the separating of the Male from the Female that so they might be the more fit for all their relative concerns in this World and should doubtless teach the Man to love his Wife as his own Flesh and the Woman to love her Husband and to be subject to him as to her Lord and the End of God in the Creation of Man was His own Glory that Man might serve him in enjoyment of all his Works in this World and be to His Praise and Glory CHAP. V. Of the Angels and their Creation 1. THat there are Angels heavenly Spirits 1 That there are Angels the Divine Word doth evidently declare Gen. 16. 7. 24. 7. 19. 1. Psal 8. 5. with multitudes of Scripture to this purpose 2. That they were created and are the 2 That they were created Creatures of God though the Creation of Angels is but little mentioned in the Scripture if at all yet it is evident they were created and that both from Scripture and Reason 1. From Scripture Col. 1. 16. For by Him all things were created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities
of the New Covenant Jer. 31. 33. I will put my Law in their inward Parts and will write it in their Hearts What need so much a doe about the matter as if it were the Work of Man this seems to be Legal and not Evangelical to set Man upon that which is God's Gift and Work Answ We are to distinguish in this matter Answ or else we may quickly confound Truth and lose the Truth of our selves too I say we are to distinguish between the Act of Divine Virtues and the Habit that is not only the Power but Disposition wrought of God in the Heart according to his Promise and the Actings thereof for Repentance Faith Love Obedience c. is our Act and our Duty and sure enough we shall Perish if it be not done Therefore though it be of God to effect the New Work within which is his special Grace where it is yet four things do weightily concern us to be instructed in 1. That the Acting of Divine Grace into the Performance of Gospel-Duty doth concern us and is the Duty of all though they have not the Law written in the Heart 2. That you can never know this Law of Grace to be in your Hearts but by your Holy Disposition of Acting Divine Vertues and Duties sure enough they are Graceless Persons who act not those Divine Virtues the Gospel requires 3. Persons sincerely Acting and Working towards God in Divine Grace and Life received is the undoubted way of Increase thereof and therein God will bless Endeavours with Increase and curse Sluggishness and Negligence with Loss of all Mat. 25. 16. to 29. 4. That it 's a dangerous and pernitious Understanding of Gods absolute Promise in the New Covenant so as to make null his Conditional Promises in the Administration thereof even as dangerous if not more then to fix on the Conditional so as to make null the absolute But there is a saving Understanding of both if rightly directed therein CHAP. XIII Treateth of Justification THe next thing I shall come in order to Chap. 13. Of Justification speak unto is the matter of Justification this followeth Faith and Repentance according to the Law of the New Covenant it followeth Effectual Calling according to the Order stated Rom. 8. 3. Whom he predestinated them he called and whom he called them he justified c. In this Order Justification followeth Calling in which Faith and Repentance is included and therefore is it propounded in the Gospel on terms of Faith and Repentance Acts 13. 39. By him all that Believe are justified c. Rom. 5. 10. Being justified by Faith we have Peace with God Luke 24. 47. Repentance and Remission of Sins must be preached in the Name of Christ c. Remission of sins upon Repentance In my Discourse about this Matter I shall endeavour to shew 1. What Justification is Justification is 1. What it is an Acquittance and Discharge from the Guilt and Eternal punishment for sin and is the same as Remission and Pardon of sin For a Person whose sins are pardoned is justified and his sins are as if they had not been that Justification consisteth in the Pardon and Remission of sin is clear Rom. 4. 6 7 8. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness with Works Here is an imputed Righteousness without Works Righteousness and Justification in this place is all one and vers 7. explains what this Righteousness and Justification is Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the Man to whom the Lord will not impute Sin So that it 's evident that Righteousness unto Justification consists in this the Forgiving Covering and not Imputing of sin the same we have in substance Act. 13. 38. Be it known to you Men and Brethren that through this Man is preached unto you the Forgiveness of Sins the Forgiveness of Sins is the glad Tydings of the Gospel and vers 39. declares this Remission of sins to be Justification And by him all that Believe are justified from all things from which they could not be justified by the Law of Moses that is their sins are forgiven Col. 2. 13. Having forgiven you all Trespasses and where all Trespasses are forgiven such Persons stands Quit and Justified before God Rom. 33. 34. Who shall lay any thing to the Charge of God's Elect it is God that justifieth who is he that Condemneth If God pardon acquit and justifieth who can Condemn And thus much as to the Matter of Justification what it is and wherein it consisteth 2. How this Justification and Righteousness 2. How it is to be obtained is to be obtained and this I shall mind on a twofold Account 1. As it relates to God and 2. As it relates to us 1. As it relates to God the Father that 1. As it relates to God his Justice must be satisfied so it might come unto us in a way of Justice as well as Mercy Man having sinned and being gone out from God by sin and Disobedience he being a Just and Righteous God his Justice must be satisfied that so he might have a Honourable and Righteous way of exercising Mercy to Sinners and the way of satisfaction to Divine Justice and Demonstration of Divine Love and Grace to Sinners was by Jesus Christ crucified The Son of the Father in Truth and Love The Death and Sufferings of our Lord was the alone satisfactory Sin-offering to the Father for the sin of sinners this will appear if we consider 1. How frequently Christ is said in Scripture It appears 1. Christ dyed for Sinners to Dye for our sins 1 Cor 15 3. For I delivered first of all that which I received how that Christ dyed for our sins according to the Scriptures Gal. 1. 4. Who gave himself for our sins c. that is because of our sins our sins were the cause of his Death that he might thereby make Peace and Reconciliation for sinners that the way of Mercy might be opened and a Hopeful way of Salvation for sinners in that He bear our sinâ— on his own Body on the Tree 1 Pet. 2. 24. That he dyed for us 1 Pet. 4. 1. And for our sins the Just for the Vnjust that he might bring us to God 1 Pet. 3. 18. that is in our sted that we might Live 2. That God the Father hath in Scripture 2. God hath declared his satisfaction as clearly and fully declared his being satisfied and well pleased with and in the Sufferings of his Son for the sake of Sinners And this will appear if we consider 1. That God the Father laid our sins upon him and surely he would never have laid our sins on the Back of his Son if he had not been well pleased in his Bearing of them Isa 53. 6. All we like Sheep are gone It appears 1. He laid our sins upon his Son astray we have turned every
one to his own way and the Lord hath laid on him the Iniquity of us all that is he hath laid on him the Penalty and Punishment of our Iniquities as vers 4. 5. explains it He hath borne our Griefs and carried our Sorrowes he was Wounded for our Transgression he was Bruised for our Iniquities the Chastisement of our Peace was upon him c. vers 10. It pleased the Lord to Bruise him he hath put him to Grief when you shall make his Soul an Offering for Sin c. That is his whole Man Body and Soul so Soul often imports in Scripture Now if God the Father make his Son an Offering for sin and lay the sin of Sinners upon him he must needs be satisfied and Well-pleased with such an Offering 2. Jesus Christ came into the World to 2. His Son came to do his Will do the Will of God Heb. 10. 7. Joh. 6. 38. Who gave him a Body sutable to this his Will that he might have some what also to offer Heb. 10. 5. and 8. 3. And it is apparent that it was the very Designe of the Father in sending him into the World that he might offer himself to God a Sacrifice for the sin of Sinners and therefore must needs be satisfied and well-pleased in that Work 3. The Scripture in plain terms declares 3. The Scripture declares that he is satisfied the Father to be well satisfied with and in the Sufferings of his Son for the sake of Sinners 1. From the Mouth of the Son himself Joh. 10. 17. Therefore doth my Father love me because I lay down my Life c. And the cause of his laying down his Life see vers 15. I lay down my Life for the Sheep If God the Father loved him for doing this part of his Will then surely he accepted him in it and was well pleased 2. From the Testimony of the Father Mat. 3. 17. This is my beloved Son in whom I am well pleased that is well pleased in all his Sufferings and Undertakings for Sinners Eph. 5. 2. Walk in Love as Christ hath loved us and given himself for us an Offering and Sacrifice to God for a sweet smelling Savour Jesus Christ was a satisfactory sweet smelling Savory Offering to the Father for the sin of Sinners 4. The Efficacy of his Sufferings lay much 4. It lay much in the Fathers will in the Will of the Father for if the Sufferings of Christ had not fully answered the Fathers Will there could not have been so clear satisfaction to us Sinners that God had accepted the Sufferings of his Son for us as satisfaction to his Justice for the sin of Sinners But Christ accomplishing his Fathers Will in the whole Work it must needs be acceptable and satisfactory Heb. 10 9 10. Loe I come to do thy Will O God by the which Will we are Sanctified through the Offering of the Body of Jesus Christ once for all So that it 's evident that it was the Will of the Father that Christ came to Doe and the suffering of Christ concurring with and answering of this Will of God is it by which the Work is effected and we are sanctified 5. These things thus considered it necessarily 5. It followeth that the Offering of Christ was to satisfie Justice followeth that there must be some great cause of this wonderful Offering that must be given to God for Sinners for the Scripture speaks that this Offering was given to God Heb. 9. 14. Who through the Eternal Spirit offered himself without Spot to God c. And to what end may we suppose it to be that He offered himself without Spot to God Was it only to fulfill his Will and Pleasure or only to manifest his Love to Sinners or only to be a Pattern of Sanctity and Sufferings to his People as some imagine surely it must be both Irrational and Irreligious so to imagine It 's true all these was included in it but satisfaction to Divine Justice was the Foundation and Principal Cause of his Suffering he came to do his Fathers Will but it was in order to this that so he might shew Mercy to Sinners can any Man rationally imagine that God should send his only begotten Son into the World to be Abused Scourged Tempted Buffetted falsly Accused unjustly Condemned Crucified lay Punishments upon him c. only to fulfill his Will not relative to something further or to commend Love to Mankind or to be a pattern of Sanctity and Suffering Would any Parent deal so with an only Son Would it not be justly accounted Irrational and Tyranical God could have found out some more Moderate and Rational Way to have effâ—cted such a Work But the Scripture tells us that Jesus Christ came to doe and did that for us which the Law could not doe Rom. 8. 3. which the Levitical Priesthood could not doe Heb. 7. 11. to 19 24. to 27. With Silver or Gold or Corruptable things could not do 1 Pet. 1. 18 19. That he was an Offering for Sin and Sinners that he offered himself to God that he Bear our sins in his own Body Dyed for us the Just for the Vnjust c. With Multitudes of like Expressions in Holy Scripture all which do abundantly discover that the Sufferings of Christ was to satisfie Justice and that the Father was satisfied and well pleased therein and therewith and did love the Lord Jesus because he was willing to undertake such a Service for Sinners and that he doth on this account that is for the suffering Sake of Christ Pardon and Justifie those who Believe in and Obey the Lord Jesus 1 John 2. 12. with Eph. 1. 7. 2. As it relates to us that is the Terms 2. As it relates to us it is on the terms of Faith Repentance and Obedience and Conditions on which it is administred to us and that is on the Terms of Faith Repentance and sincere Obedience to the Lord Though Justification comes free to us without any Meritorious Work of ours as the Deserving Cause yet as the Condition or Terms on which we must have it which is but Reasonable and Religious it is on our Faith and Obedience to the Lord. Hence it is that Justification and Salvation is so frequently in Scripture propounded on these Terms and indeed it 's never propounded but on these Terms either Exprest or Implied this was the Doctrine which was first begun to be preached by the Lord Mark 1. 14 15. and confirmed by them that heard him and were Commissioned by him Mar. 16. 15 16 Luke 24. 47. according to that Commission so they taught in this matter Act. 2. 38. Repent and be Baptized every one of you for the Remission of sins that is that your sins may be Remitted Acts 26. 18. 1. There must be the opening of the Eyes and a turning from Darkness to Light that is to the Light of Gospel-Grace and from the power of Satan to God and then
the sense thereof believing the full delivering in the end it is a gracious answer that will fill the soul with joy Rom. 7. 25. Thanks be unto God through Jesus Christ my Lord. The like may be said in many other cases Christians may seek good things of God and he may answer them in other things even cross to expectation yet best for them they may seek Riches and he may give them Poverty they may seek prosperity and he may give them adversity they may seek life and he may give them death and yet give them that which is good and best for them Or thirdly It may be thou hast not prayed in a right manner which is so necessary a requisite in Prayer as hath been before shewed as that without it we may not expect any answer from God that is to pray with the spirit understandingly believingly humbly c. but in thine own spirit if not in thine own name and then no wonder if thou hast no return of thy Prayers from God for he regardeth the manner as well as the matter of the prayers of his people he will be sought in the due manner or else he will reprove and cross his people in the service 1 Chron. 15. 13. The Lord our God made a breach for that we sought him not after the due order God hath respect to manner and order in all his worship and when his people miss thereâ—n he will meet with them in way of reproof Or 4ly it may be thou hast had wrong ends in thy Prayers and that hath hindered thy success there are two great ends to be sought in our Prayers that is the Glory of God and the good of our selves and others and if thou miss in the end of seeking thou missest of all it may be thou hast prayed for Conquest over thy Lusts for the increase of the gifts and Graces of Christ that thou mayest be accounted some body in Profession gifts of Ministery that thou maiest be Esteemed and have a Name c. if God give them it will be to thy wrong this is minded Jam. 4. 3. Ye aâ—k and receive not because ye ask amiss to bestow it upon your lusts God sees that your desires granted would â—uine you you pray for deliverance from Affliction not that you may glorifie God but that you may live at ease and see no sorrow you pray for worldly injoyments when perhaps you have enough before and more then you do well use for the Glory of God to bestow it upon your lusts like Israel of old Psal 78. 18. who ever thus misses in their ends in praying must expect to miss of obtaining or else if they have their desire it will be to their spiritual loss and dammage he granteâ— his peoples desiâ—es when they asked meat for theâ—r luâ—ts but he sent leanness into their souls I am afraid that there are many rich Christians that are grown fat and rich in the World but are grown lean in their Souls and others like the Church of Corinth grow rich in gifts but poor in Grace that he could not write to them as to spiritual but as to carnal even as to Babes in Christ and notwithstanding all their gifts had need to be instructed in that excellent vertue and way of love O all ye Churches and Ministers remember this Gifts without grace to a right use thereof is but like to a Jewel of Gold in a Swines Snout Fifth and Finally or else sin may be the cause why God doth not hear and answer your Prayers Men Pray and Sin and Sin and Pray and wonder why God doth not hear them but if men allow themselves in sin God will not hear them I intend not the common infirmities of nature watched over and warred against by the Saints that shall not hinder their Prayers Jam. 5. 17. but sins lived in and owned unrepented of surely God will not here such Psal 66. 18. If I regard iniquity in mine heart God will not hear me it is the iniquity of the heart and hands that makes a separation between God and the Soul Psal 49. 5. Why should I be afraid of evil when the iniquity of my heels do compass me about It is not the iniquity of our heels that should make us afraid but the iniquities of our hands the iniquities of ouâ— heels are such as we shun and run from such as we hate and war against but the iniquities of our hearts and hands are such as we love follow after catch it and hold it fast plead for it that is the iniquity that will stop your Prayers and the influence of Gods Grace to your Souls Isa 58. 3. They complained they had fasted and prayed and sought God but he did not hear nor take notice of them the cause see ch 59. 1 2. Behold the Lords hand is not shortned that it cannot save nor his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear O its sin and iniquity that puts a stop to our Prayers and causeth God to hide his face that he will not hear and this the Church was sensible of and O that we were more sensible then we are Mich. 7. 9. I will bear the indignation of the Lord because I have sinned against him c. If souls once come to be sensible of sin that it is the cause of affliction and of Gods indignation against his own people and hinders the prevalency of their Prayers they would certainly search out the sins which are the cause and humble themselves and turn from their iniquities and patiently to wait and bear till he turn to them in mercy Quest. What Sins are they that ordinarily Quest causeth God to pass over the prayers of his people and to refuse to hear but rather to afflict them Answ 1. All sins of the heart and hands Answ have the same effect but I shall mention some more remarkable sins for which the people of God hath been afflicted and against which he hath manifested his displeasure 1. That sin of Covetousness and worldly mindedness the common bait by which the Devil deceiveth souls that steals away the hearts of Christians if Grace prevent not to their spiritual and effectual ruine or at best to their great loss on the spiritual account and oft times on the outward account likewise stopping and hindering their prayers and drawing down Judgment both upon themselves and others Isa 57. 17. For the iniquity of his covetousness was I wrath and smote him I hid my face and was wrath and he went on frowardly in the way of his own heart c. O that we had not cause to say that this iniquity prevails at this day and though God smites and smites at this iniquity as is evident by the manner of his smiting yet whether he hath not cause to say he went on frowardly in the way of his own
need if Gods seal and theirs concur not in the matter Rom. 8. 16. The spirit it self beareth witness with or to our spirit that we are the Children of God the spirit of Christ is the alone sealing evidence to the hearts of Christians and that by his word and work in them Eph. 1. 13 14. 2 Cor. 1. 22. this is such a Sealing evidence to the hearts of Christians as that who so have it not is none of his Rom. 8. 9. and to call any of his Ordinances Seals is besides all Scripture rule as for the truth of God in his Covenant I think we cannot have more confirming Seals then his Word and Oath two immutable things in which it is impossible for God to lye Heb. 6. 17 18. and the gift of his son from Heaven for Salvation of Sinners that believe and obey him What greater and surer seals these I know not of the truth of God and his Spirit working and effecting Faith in and by those Sealing evidences of his love to men is the Sealing Earnest of our inheritance The Supper of the Lord is an instituted 2. The Supper of the Lord. Ordinance of Jesus Christ to be practised by the Church till his second coming 1 Cor. 11. 26. a like Figure as Baptism very significant and of special use in the Church of Christ if Faith be rightly exercised therein and serves especially to keep in remembrance the Death and Sufferings of our Lord Jesus and the benefits we receive thereby the great love of God and Christ to men being therein discovered 1 Cor. 11. 26. and the great sin in those that partake thereof is in not discerning the Lords body that is the breaking of the Lords body and the shedding of the Lords blood for our sins and the greatness of the Lords love therein 1 Cor. 11. 29. it being an Ordinance that presenteth Jesus Christ Crucified with all his benefits to the eye that the eye may affect the heart for all good comes to the heart by the ear and by the eye the Doctrine of the Gospel comes to the heart by the ear in hearing and by the eye in seeing and reading this Ordinance is for the eye that the heart may be affected and for the taste and stomach that the sense of hunger and feeding may be of spiritual use to learn the soul to feed on Christ who is the bread of Life in which we may observe the Wisdome of God to make use of our senses for our spiritual good Gal. 3. 1. This holy Ordinance is for the holy people of God the Church his holy Nation who alone by true Faith are interested in this Crucified Jesus who ever eats and drinks thereof without interest therein eats and drinks damnation to themselves What sad and bad work then do they make that will bring in all make up a Church of multitudes of Hypocrites to damn them as if the design of God and Christ in the Gospel had been to get in multitudes into the Church on purpose to damn them such will have a sorry account in the great day who thus pervert the Lords end in his Death and corrupt and defile his Church and holy Ordinances 3. Ordinance and Institution of Christ 3. Preaching in his Church is the Preaching of the Gospel for Building up of the Church in their most Holy Faith as all the Ordinances of Christ are There is a two fold Administration of the Doctrine of the Gospel the first for conversion and gathering into the Church Mat. 28. 19. Mar. 16. 15 16. Acts 2. 37 38. and 26. 16 17 18. The 2. for building up of the Church in the holy Faith after Conversion and Gathering Mat. 28. 20. Acts 2. 41 42. this being the end of Gods giving gifts to men Eph. 4. 11 12 13. They are bad Ministers who turn the World into the Church without repentance and Faith and so build up a multitude of Hypocrites and prophane persons instead of the Body of Christ neither Jesus Christ nor deceived poor Sinners will thank them for it in the end 4. Ordinance of Christ in his Church 4. Prophecie is Prophecy much spoken of in Scripture though I fear I may say its almost lost out of the Church but of this I shall speak more distinctly when I come to speak of the Officers in the Church though I take not this of Prophesie to be performed as an Office by an Officer as such but by a gift 5. Ordinance is Prayer although its 5. Prayer true this is not for the Church alone but is the duty and property of all believers as such Col. 4. 2. 1 Thes 5. 17. yet it is a Church Ordinance Acts 2. 42. Where Doctrine breaking bread and Prayers are set together as the great and common Ordinances of the Church in which they had fellowship together in 1 Tim. 2. 1. Ephes 6. 18. Jude verse 20. which in the Church as all other of Christs Ordinances are is to be performed by men and not by women 1 Tim. 2. 8. See more about this of Prayer Chap. 22. 6. Praising God or singing Praises to 6 Praising him is an Ordinance of Christ in his Church as well as the duty of all Saints at all times See 1 Cor. 14 15 16. where both Prayer and Singing are mentioned as it ought to be performed in the Church Col. 3. 16. the manner is exprest to be such as in Prayer one to speak to the Praise of God so that the rest may joyn in with him to say Amen as in Prayer for all to sing in Meeter together is that for which there is no rule that I know in Law or Gospel In the Old Testament Singers were appointed to that service 1 Chron. 9. 33. Ezr. 2. 65. Neh. 5. 67. and did perform it by turn answering each other 1 Sam. 18. 6 7. Exod. 15. 20 21 But I judge that Old Testament Singing is ended as to the manner thereof and I am sure there is no rule in the New for that which now by most is practised Gospel Singing should be new Songs by a new People sutable to the new Covenant Psal 96. 1. and 98. 1. such Songs as none can learn but the Redeemed ones Rev. 14. 3. no marvail if such as are for Forms of Worship in Prayer and Praise be for a Formal people void of the Spirit and strangers to Spiritual Worship And as this is an Ordinance so it is a gift in the Church of Christ as Prayer is and is so to be performed a hearty giving thanks for mercies received so as that the rest may say Amen that is joyn in praysing which is exprest in saying Amen as in Prayer they are greatly mistaken who think that there is no Singing but in Meeter and with a Singing Tone 7. Ordinance of Christ in the Church is 7. Discipline Church Discipline Order and Government and the Administring Church censures according as occasion and need calls for it
gain here its durable eternal and exceeding great a weight of glory Mat. 5. 11. 12. 1 Pet. 4. 13. Your reward shall be great in Heaven and your joy exceeding and full of glory at that day Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us bring your hearts to a right reckoning as the Saints of old have done reckon the littleness of the suffering and the greatness of the glory the momentariness of the suffering and the eternity of the glory and you will see that there is no comparison between them you will then indeed see and say that sufferings for Christ is your gain your riches as Moses that Servant of the Lord did He esteemed the reproach of Christ greater riches then the treasures of Egypt for he had respect unto the recompence of reward Heb. 11. 25 26. I shall now only answer two objections or questions about this matter and so conclude this Chapter 1. If it be true indeed that God and Quest Christ do love the Saints as the Scripture relates and that they are so nearly and dearly related to them i. e. to God as Children and to Jesus Christ as Espoused to him and Members of his body how it is possible for the Father and the Son to permit them to pass under such oppressions and wrongs from men in the World Answ 1. Without all controversie it Answ should not be so with them were they fit for another state it s not for want of love or good will in God that his people must be chastised but it is in love and faithfulness that the Lord doth it or permits it to be done it s for their good as hath been before shewed Parents correct their Children for their good and not their hurt in love to amend them and not to harm them though Children think the contrary he doth it for their profit To make them partakers of his holiness that they may not be condemned with the world 2. He will try them as I said before the truth of their Faith Love Patience and Constancy and great reason it should be so for the truth of our Lords love to us was tried to the purpose and that too in the way of his Suffering for us and he was content to suffer and bear hard and heavy things for us without grudging and repining and its meet our loves should be tryed likewise therefore let us arm our selves with the same mind 3. Though he in this way try and prove his people yet he takes all the wrong done to them as done to himself and will judge both his and their enemies in the end Zech. 8. 2. He that toucheth them toucheth the Apple of his eye Acts 9. 4. Saul Saul why persecutest thou me 4. His glory â—s concerned in it which should be more precious to us then our lives on your part he is glorified it is his glory to have a people in a sinful world to bear up his name before men in a way of profest obedience in opposition to the wickedness of the world and it will be for the glory of his Justice in the day of accounts that he had a people in the world that did own him and bear up his name in doing and suffering and shall silence and shame enemies at that day and cause them to justifie and Glorifie God in the day of visitation 2. Christ saith that his Yoke is easie Quest and his Burden is light Mat. 11. 30. how does it appear so to be seeing such heavy service and sufferings attend the Gospel Answ 1. It s a easie Yoke comparatively Answ with the Yoke of the Old Covenant which was such a Yoke as Peter saith Acts 15. 10. That neither we nor our Fathers were able to bear 2. It s easie and light compared with the Yoke of Sin and Satan which makes men to take great pains to do wickedly and very often destroy their bodies in the Service of Sin and Satan by Surfeiting and Drunkenness and other ways in which they willingly Sacrifice themselves to the Devil and their own Lusts and so to Eternal Condemnation from which Believers are delivered 3. To truly gracious Souls that love the Lord Jesus in Sincerity there is nothing so heavy a burden to them as sin nor pleasant as the service of the Lord and sufferings too when they live the life of Faith and love sin is their burden and the want of a suffering frame of spirit is their burden but Grace and Holiness and a Heart fitted to conform to Christ in every thing and to follow him where ever he leads that is the delight of the gracious soul Note this as a special distinguishing Character Note this between a gracious Sincere Heart and a Hypocrite or Formalist the burden of the Hypocrite is that there is such service and that there are such duties required such sins to be avoided and such sufferings to attend the Gospel and this is his burden He goes on heavily and at a hard rate and in all could gladly turn back again if self esteem and credit with Professors and legal conscience would permit and many poor souls waiting for a fair opportunity of drawing back ever and anon break through all and return as they were this we see by wofull experience according to that word 2 Pet. 2. 21 22. But the Sincere Christian rejoyceth in the Service and hateth the sin that doth so esily beset loves the holiness of God and the purity of his Word and Worship but is burdened and grieved that he comes so short in the right performance thereof he quarrels not at the strictness or holiness of the service but with himself that hath so much aversness in his nature thereunto He rejoyceth that God hath accounted him worthy to suffer shame for his name sake but is burdened with his own carnality and coming short in the right suffering spirit of the Gospel CHAP. XXX Of Death and the State after Death of the Resurrection and Judgment COncerning Death I need say but little not only the Scripture assures us of the certainty thereof that it is appointed for men once to die but common experience confirms the truth hereof we see it dayly that all men dye it is the way of all flesh great and small noble and ignoble good and bad all die except those of the Saints that shall be found alive at the coming of the Lord they shall be changed which will be a death to the body though not asleep in the grave but a sudden change 1 Cor. 15. 51. and many of the wicked shall not then die but be cast alive into the Lake of Fire Rev. 19. 2. But alas who is that so layeth it to heart the certainty and suddenness thereof so as to be preparing and prepared for it as doth concern them that prayeth with the Prophet Psal 39. 4. Lord make me to know
till the Kingdom is given up which will be during his Mediatory Office and Work which will not be ended till long after his coming from Heaven to Reign on Earth not till all his enemies be made his footstool for he is now at the right hand of God and so shall be when he cometh in the Clouds of Heaven Mat. 26. 64. Mar. 14. 62. and afterwards so shall continue during his Reign For he must Reign till he hath put all his enemies under his feet 1 Cor. 15. 25. And is at his Fathers right hand of power in doing thereof Psal 110. 5 6. 7. Object It seems to be too low for Obj. Christ to come from Heaven from his Fatheâ—s Glory to Reign on Earth it seems too much to derogate from his glory to leave his present state for such a Kingdom and it may seem to derogate from the glory of the Saints to come from Heaven to Reign on Earth Ans 1. As for Christ I say 1. That it is Ans generally and truly believed that he shall come from Heaven to judge the World without any supposition of diminishing of his glory and why any should suppose it to be below his Glory to Reign on Earth any more then to come from Heaven to Judge the World I know not when his Judging work will be one part of his Kingdom 2. If Christ did not think it below him to come in his humiliation and to suffer for hâ—s Church on Earth Phil. 2. 6 7 8. Eph. 5. 25. why should we think it so much to deâ—ogate from his Glory to come from Heaven to Reign with his Church in his Kingdom on Earth especially when the Earth shall be made a glorious habitation 3. It will be so far from derogating from his glory that it is indeed the top of the glory designed as the fruit of his Sufferings and Mediatory Office it is true as to personal glory it cannot be augmented or diminished of what it is but as to the great New Covenant Design in the Restauration as Head of the Church and over all visibly made manifest so it will be the wonderful increase of his Government and Glory which is the glory to be looked for by the Saints Tit. 2. 13. And as for the Deceased Saints to lose their glory in coming from Heaven to Reign on Earth I answer 1. That the Deceased Saints though in a better place and in a better condition then when in the body yet are not in their perfect glory though free from sin and affliction for the spirit was fitted to and for he body and is not in a capacity for the glory of the restored state without the body if it were no need then of the Resurrection and the Apostle saith in vain that we are of all men most miserable if the dead rise not by which our hope of a better life would be frustrate and the Scripture saith That the Souls of those beheaded or slain for the testimony of Jesus cry for vengeance against those that slew them Rev. 6. 9 10. which argueth they are not in such a perfection of glory as is supposed 2. The Scripture saith that they shall come from Heaven without any supposition of diminishing to their glory but rather as a part of their glory 1 Thes 4. 14. Those that sleep in Jesus will God bring with him 3. It will be the Saints Glory to Reign with their Lord and those who believe it look not on it as such an unglorious Estate but triumph in it as their great glory That they shall Reign on Earth Rev. 5. 10. 4. It will no whit derogate from their glory when they shall have the glory of Heaven on Earth the glorious presence of Christ and of Saints and Angels Heaven upon the Earth shall be enjoyed Rev. 21. 1 2 3 4 5. 8. Ob. The Scripture saith that the Saints Obj. shall be caught up to meet the Lord in the Air and so shall ever be with the Lord 1 Thes 4. 17. Which seems to imply that there shall not be such an Earthly Reign as you speak of but rather a going away to Heaven with the Lord. Ans So doubtless they may and must be Ans caught up to fulfill the Scripture which saith the Lord our God will come and all the Saints with him Zech. 14. 15. So that they must be taken up to meet him that they may come with him and that it is not only their Spirits but their bodies raised and united to their spirits that must come with him is evident 1 Thes 4. 14. Those that sleep in Jesus will God bring with him it is the body that sleeps and not the spirit so properly though it intends the whole man body and spirit united will God bring with him so that our meeting the Lord in the air is so far from weakning this truth that it adds to it for we must meet him to come with him 2. The Scripture tells us plainly of Christs coming down upon the Earth with his Saints Joel 3. 11. Zec. 14. 4 5. where is not only the truth asserted but the place named And thus much in answer to the Objections 4. I shall answer some Questions that 4. The questions about it may arise about the whole matter although we may not expect to answer all questions and doubts about it by reason of ignorance for we know but in part and in a very little part too comparatively to the heighth and depth of mystery that is in this new Covenant Restauration it behoves us to believe the truth of the matter though there be many things in it and concerning it that we cannot know till we come to know as we are known till that which is perfect is come yet something brokenly I may offer in the matter 1. Quest When the beginning of this Quest Kingdom of Christ shall be Ans 1. As hath been before shewed it is Ans begun already in the way of grace as a preparative in order to glory 2. He will come in his Kingdom when he cometh from Heaven 2 Tim. 4. 1. he will come in his Kingdom with power and great glory and all his work at and after his appearing shall be the Kingdom work conquering ruling and judging work 2. Quest It s said Rev. 20. 4. That the Quest 2 Saints Lived and Reigned with Christ a thousand years when may we suppose may be the time of the beginning and so of the Period of the 1000 years and how may we reconcile that with those Scriptures that saith that he shall Reign for ever Dan. 7. 14. Luke 1. 33. Ans That Rev. 20. 4. seems to import Ans some particular time of enterance to and period of some particular distinct exercise of his regal power in some distinct manner from what it was before or shall be after the period thereof yet all but one Kingdom though variously and distinctly exercised from its enterance or beginning and probably it doth point out