between them to that purpose Verily he was fore-ordained before the foundation of the World saith St. Peter 1 Pet. 1. 20. Secondly we read that Abel the second son of Adam did offer unto God a more acceptable sacrifice then Cain the first born And this was by faith saith the Apostle Hebr. 11. 4. Now this faith of his could not have been so effectual had it not been built upon some sure foundation And what might that be His own righteousnesse in order unto the Covenant of works Surely No He could not but know that to be a false ground for it sunk under his father whereby both they and we became liable to death and destruction And therefore Abels faith must of necessity be established upon some such promise as that of eternal life which God that cannot lie promised before the world began Titus 1. 2. And to whom might this promise be made before the World began But to Christ the wisdom of God 1 Cor. 1. 24. who was set up from everlasting from the beginning or ever the earth was Prov. 8. 23. Nor can we imagine that this promise of eternal life was made by God the Father but upon some conditions to be accomplished by God the Son which were to be revealed and performed in their season When he shall make his Soul an offering for sin he shall see his seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand Isa 53. 10. There is the condition prescribed and the time prefixed Thirdly this Covenant of Grace will appear to be eternal if we shall consider how mightily Gods truth was ingaged in the Covenant of works Of the tree of the knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die saith the Lord Gen. 2. 17. Yet we see that Adam did eat and died not accordingly Gen. 3. 6. Now how shall the truth of God be preserved in this case but by vertue of some such former act as might dis-ingage Gods resolution before it proceeded to execution which in all probability must be according to that eternal purpose which he purposed in Christ Jesus our Lord Eph. 3. 11. For albeit the truth of God might seem to suffer in the breach of the Covenant of works yet grace and truth came by Jesus Christ John 1. 17. Fourthly if we shall seriously regard the Justice of God we shall finde this Covenant of Grace to be eternal Almighty God createth Adam and freely gives him great possessions reserving to himself the fruit of one tree onely in signe of homage due to his supremacy And in case of disobedience by eating thereof he decrees the penalty of death Neverthelesse Adam transgresseth in this very particular And shall he eat and not die Shall not the Judge of all the earth do right saith Abraham Gen. 18. 25. But Adam eateth and dieth not Now the justice of God which must not cannot be violated sends us of necessity to some further consideration There must be some preconclusion made by way of prevention Doubtlesse if Christ the Redeemer had not been ready by vertue of this Covenant of Grace to satisfie Gods Justice even in that very instant of mans rebellion against the Covenant of works Death destruction had immediately seised upon sinfull man together with the whole Creation But in that very point of time the Son of God appeareth in the presence of his Father on the behalf of miserable man Saying Deliver him from going down to the pit I have found a Ransome as Job 33. 24. And in order thereunto Christ suffered the just for the unjust that he might bring us to God or reconcile us to God 1 Pet. 3. 18. Fifthly if we look back towards Gods Election that will also prove unto us the eternity of this Covenant Blessed saith St. Paul be the God and father of the Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ According as he hath chosen us in him before the foundation of the World Eph. 1. 3 4. Now in all reason there was no occasion why God should choose any in Christ before the foundation of the world but that foreseeing mans general ruine by his disobedience to the Covenant of works a remnant might be preserved from destruction by Christ according to the Election of Grace And therefore most excellent to this purpose is that of Paul to Timothie Be not thou therefore ashamed saith he of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the World began 2 Tim. 1. 8 9. Let us consider the latter verse more seriously Who hath saved us and called us He saved us intentionally before he called us actually Not according to our works or according to the Covenant of works made with us but according to his own purpose and grace or his own purpose in the Covenant of Grace which was given us in whom why in Christ Jesus when before the world began The certainty of all these former four particulars will appear yet more clearly if we shall conceive and consider That God the Father almighty together with Christ his onely begotten co-essential Son did from eternity contrive to advance their glory and to make it shine through their illustrious attributes of Goodnesse Power Wisdom Justice Grace and Truth And to that purpose this individual two the Father and the Son did in the unity of the Spirit comply and conclude to modellize or frame a goodly creature called Man Such a one as may be sensible of their intentions capable of their commands and active to proceed in their designs The better to affect him with their goodnesse they will create him of contemptible materials The dust of the earth But they will shape him in a royal mould In their own Image And least he should be wanting in any particular whatsoever To manifest the greatnesse of their power They 'll frame for him a spacious Universe A World compleatly and abundantly supplied with all things necessary convenient and comfortable far beyond humane apprehension over all which Man shall have the sole dominion To qualifie and fit him for such a vast command They will inrich his person with excellent endowments and his minde with admirable instructions Neverthelesse in reservation of their own original right they will binde him by Covenant to the observation of certain particulars And in case of his disobedience thereunto they will cast him from the height of honour into the depth of horrour and destruction But in their boundlesse wisdom they foresee that man their great Vicegerent will miscarry and fall away from his integrity And therefore in reference to
which words I desire you to consider First that Christ as Mediatour gave Himself a Ransome Not silver nor gold nor such corruptible trash but himself Secondly that he gave himself a Ransome for all Not onely for Peter and James and John and those that followed him in the flesh But also for Adam Abel Enoch Noah and all that through the like faith either did do or shall imbrace him in the spirit and thirdly that this was not testified or revealed so soon as it was concluded but to be testified in due time By which me thinkes it doth appear most plain that Christ as Mediatour first did give himself to God by this eternal Covenant a Ransome and Redemption for Mankinde whom God receiving in full satisfaction Gives him again To suffer for sin Isa 53. 5. To justifie the ungodly Rom. 4. 5. To fulfill the Law for every one that believeth Rom. 10. 4. To be the object of our faith Joh. 6. 29. The onely object of our faith For there is none other name under Heaven given among men whereby we must be saved Acts 4. 12. And finally and eternally to be whatsoever is good and profitable for the children of men Behold saith God I have given him for a witnesse to the people a Leader and Commander to the people Isa 55. 4. For a witnesse to testifie unto the people that all the promises of God in him are yea and Amen According to that of the Apostle 2 Cor. 1. 20. A Leader to lead them to the Father in the way of truth and life I am the way the truth and the life saith he no man cometh unto the father but by me John 14. 6. And a Commander to the people To work powerfully upon their hearts He taught them as one that had authority and not as the Scribes saith the Evangelist Marc. 1. 22. He said unto Simon Peter and Andrew his brother Follow me And they straightway followed him Mat. 4. 18 19 20. They immediately obey his Command without any inquisition either concerning profit or preferment Such Queries as are much insisted upon by unconfirmed resolutions He is made unto us of God wisdom and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Are you ignorant Christ is your wisdom Are you sinfull He is your sanctification Are you inthralled or distressed or any way afflicted He is your redemption Or do you fear that you shall want any thing that may concern either your being or your well-being Why all things are yours whether Paul or Apollo or Cephas or the World or life or death or things present or things to come all are yours And ye are Christs and Christ is Gods 1 Cor. 3. 21 22 23. If Christ once comes to own you ye shall have his Ministers to instruct and to edifie you The World shall not harm you your life shall be gain and your Death advantage Things present shall content you And things to come shall comfort you All things are yours We know saith St. Paul that all things work together for good to them that love God to them who are the called according to his purpose Rom. 8. 28. According to his eternal purpose in this eternal Covenant Nor do ye doubt of this For he that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. You may haply conceive that your losse by Adam was very great But truely you may be confident that your gain by Christ is infinitely greater For though Adam in his innocency enjoyed the riches of Gods goodnesse yet he was not then sensible of the exceeding riches of his Grace For grace and truth came by Jesus Christ John 1. 17. Secondly Whatsoever Adam then received from God he received it onely as a servant But as many as receive the Lord Jesus Christ to them he giveth power to become the sons of God John 1. 12. And thirdly Though Adam in his Innocency was a righteous person Yet being left to his own power he fell into condemnation But there is now no condemnation to them that are in Christ Jesus Rom. 8. 1. For they are kept by the power of God through faith unto salvation saith another Apostle 1 Pet. 1. 5. And this our Lord himself confirmeth beyond opinion My sheep saith he hear my voice and I know them and they follow me And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand John 10. 27 28. Thus have I shown you in the explication of the third point First that the gift conveyed in this eternal Covenant was Christ the onely begotten son of God Secondly I have shown you for what manner of Son the Spirit sets him forth And thirdly How and for what purpose the Father did give and send him Namely to suffer for sin To justifie the ungodly To fulfill the Law for all believers To be the onely object of our faith And to be all good things to all good Christians To all that believe in him According to the proviso or condition expressed and required in this Covenant of Grace which by the fourth and next branch contained in this Copy appeareth to be faith That whosoever believeth in him c. God so loved the World that he gave his onely begotten Son that whosoever believeth in him should not perish but have everlasting life JN this fourth point or Member we shall consider these three particulars First What is intended by this word Believe Secondly Why God requreth faith for the proviso or condition of this Covenant And thirdly Why he requireth nothing but faith For the first we must know that this word believe implieth much more then it seemeth to expresse But in as much as it hath relation to the Word and promises of God wherein his Son is holden forth unto us It doth properly signifie faith And this faith consisteth of two parts that is to say Assent and Consent whereof the first is an Act of the understing The second an Act of the will In the first the judgement is convinced to acknowledge and professe In the second the will is disposed to imbrace and practice Neverthelesse this Assent by it self is often taken for a general faith And it hath these three degrees Opinion knowledge and assurance Opinion is when a man believeth a thing to be true according to his present apprehension and judgement Yet the same thing may be otherwise for ought that he knoweth Or when a man verily thinks the thing to be true which may afterwards appear to be contrary I verily thought with my self saith St. Paul that I ought to do many things contrary to the name of Jesus of Nazareth which thing I also did in Jerusalem and many of the Saints did I shut up in prison And so he proceedeth to recount in what horrible practices that erronious Opinion of his had engaged him Acts 26.
otherwise grace is no more grace saith Saint Paul Rom. 11. 6. It is the nature of grace to be free we are justified freely by his grace saith the same Apostle Rom. 3. 24. If we shall look upon Gods words and works we shall finde that it is the will of God to give us his onely begotten Son Christ Jesus together with all his benefits and blessings altogether freely without cost without desert without assistance and without seeking First without our cost or charge Thou hast not brought me the small cattel of thy burnt-offerings neither hast thou honoured me with thy sacrifices I have not caused thee to serve with an offering nor wearied thee with Incense Thou hast bought me no sweet Cane with money neither hast thou filled me with the fat of thy sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins saith the Lord Isa 43. 23 24 25. Now this obliteration or remission of sins is part of Christs purchase and we cannot receive the one without the other No Christ no forgivenesse of sins In him we have redemption through his bloud even the forgivenesse of sins saith St. Paul Eph. 1. 7. Neither did Christ himself set his own graces to sale when he stood cried saying If any man thirst let him come unto me and drink he that believeth on me as the Scripture hath said out of his belly shall flow Rivers of living water But this he spake of the spirit which they that believe on him should receive John 7. 37 38. 39. Secondly God giveth his Son with all his benefits c. without our desert We our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hatefull and hating one another But after that the kindnesse and love of God our Saviour toward man appeared Not by works of righteousnesse which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour saith St. Paul Tit. 3. 3. 4 5 6. And to the Ephesians God who is rich in mercie for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ by grace ye are saved And hath raised us up together and made us sit together in heavenly places in Christ Jesus That in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us in Christ Jesus Eph. 2. 4. 5 6 7. All this he did for us when we were dead in sins And alas what can sinfull dead men deserve Thirdly he vouchsafeth us his Son Jesus Christ with all his graces and blessings without our assistance For if by one mans offence death reigned by one much more they which receive abundance of grace and the gift of righteousnesse shall reign in life by one Jesus Christ Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Rom. 5. 17 18. And if freely and meerly by one then without our Assistance Fourthly and lastly God gives us Christ without our seeking When we shall see him there is no beauty that we should desire him He is despised and rejected of men a man of sorrows and acquainted with grief and we hid our faces as it were from him he was despised and we esteemed him not saith the Prophet Isa 53. 2 3. The lost sheep sought not the Shepheard but the Shepheard sought his lost sheep Luke 15. 4. c. I am found of him that sought me not saith the Lord our Redeemer Isa 65. 1. Thus you see that it is the nature of grace to give altoger freely And therefore it is of faith that it might be by grace Rom. 4. 16. For to him that worketh is the reward not reckoned of grace but of debt Rom. 4. 4. By grace are ye saved through faith and that not of your selves it is the gift of God Eph. 2. 8. And this I conceive to be a second and a solid reason why God requireth nothing but Faith Because whatsoever had been required with or besides Faith it would have been destructive to the very nature of this Covenant of Grace THe fifth branch growing in this Paradise this Eden of the Covenant of Grace is the prevention freedom from destruction should not perish should not be destroyed I conceive it will not be denied by any sound Christian but that Adams transgression against the Covenant of works did draw an universal guilt and punishment over the face of the whole earth Insomuch that every man woman proceeding from Adam after a natural generation is become guilty of his sin and by that means liable to his penalty First we are all polluted by his sinne Who can bring a clean thing out of an unclean not one saith Job Job 14. 4. Behold saith David I was shapen in iniquity and in sin my mother conceived me Psal 51. 5. And St. Paul tells us That the children of God by grace were the children of wrath by nature Eph. 2. 3. And it is onely sin that subjecteth us to Gods wrath Col. 3. 5 6. And secondly as Adams corrupted nature hath ingaged us in his damnable sin so hath his sin likewise exposed us to his deadly punishment For as by one man sin entred into the world and death by sin so death passed upon all men for that all have sinned or in whom all have sinned saith St. Paul Rom. 5. 12. Thus we see that the contagion or the infection of Adams sin and likewise the certainty of his punishment are both become universal And therefore this Hereditary corruptition hath put us into a perishing condition although we had no sin of our own to answer for But then if we shall consider all our sins both original and actual our sins of omission and our sins of commission together with their several circumstances and aggravations Who can forbear to cry out with Saint Paul O wretched man that I am who shall deliver me from the body of this death Rom. 7. 24. The body of this death or the power of this death And verily we shall perceive the power of this death to be far more dangerous then ordinarily it is conceived to be If we shall consider it according to the several sorts or degrees of death Which we finde to be four viz. The spiritual death the cordial death the natural death and the eternal death The spiritual death is that whereby we are said to be dead in sin Eph. 2. 1. And therefore St. Paul tells us The widow that liveth in pleasure is dead while she liveth 1 Tim. 5. 6. And thus the Spirit to the Angel
towards eternal death Yet originally and as it affordeth a being to the Creature without which he could not be capable of everlasting life So it may properly be said to be part of Christs purchase and included within the compasse of this Covenant of Grace The next is the spiritual life For that was not firsi which is spiritual but that which is natural and afterward that which is spiritual 1 Cor. 15. 46. This spiritual life is the fruit of that regeneration or new birth whereby we are said to be born of God John 1. 13. And this birth is perfected when the seed of the word is quickned by the Spirit in the womb of Faith First the seed of this new birth must be the word of God Being born again not of corruptible seed but of incorruptible by the word of God which liveth and abideth for ever saith Saint Peter 1 Pet. 1. 23. 2ly this word must be quickned by the Spirit It is the Spirit that quickneth the flesh profiteth nothing the words that I spake unto you they are spirit and they are life saith the Son of God John 6. 63. And thirdly this word must be quickned by the Spirit in the womb of Faith Whosoever believeth that Jesus is the Christ is born of God saith S. John 1 John 5. 1. And this may really be called a life for it shall never be overcome of death If ye live after the flesh ye shall die but if ye through the spirit do morâ—ifâ—e the deeds of the body ye shall live Rom. 8. 13. Live eternally for none can live this spiritual life this life of grace but he that is raised from the death of sin Blessed and holy is he that hath part in the first resurrection on such the second death hath no power but they shall be Priests of God and Christ and shall reigne with him a thousand yeaos Rev. 20. 6. A thousand years Not according to the Millenaries account who dream of an earthly Kingdom to continue for a thousand years contrary to that of Christ himself My Kingdom is not of this World saith he John 18. 36. But whilest they contend for this earthly Kingdom doth it not appear that Their wisdom is earthly sensual c. According to that of St. James Jam. 3. 15. But a thousand years The thousand years of the great Sabbath that eternal Jubilee that shall be celebrated by the Saints of God in that everlasting Kingdom of our Lord and Saviour Jesus Christ 2 Pet. 1. 11. Verily this spiritual life is the greatest good that we can injoy in this World Whilest we live a meer natural life we live at the best but to our selves and we shall finde our selves but bad pay-masters He is an empty Vine that bringeth forth fruit unto himself saith the Lord by his Prophet Hosea 10. 1. But in serving our selves we commonly serve worse Masters then our selves For we serve sin also Whosoever committeth sin is the servant of sin saith our Lord Christ Joh. 8. 34. And the wages of sinne is death saith St. Paul Rom. 6. 23. Yea and in serving sin and our selves we serve the Devil too In time past ye walked according to the course of this world according to the prince of the power of the aire the spirit that now worketh in the children of disobedience Eph. 2. 2. And from such a cursed Master we can expect but a sorry reward The Devils wages is a Mark Rev. 13. 16. But he that receiveth that Mark The same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of his indignation and he shall be tormented with fire and brimstone in the presence of the holy Angels and in the presence of the Lamb Rev. 14. 10. But being by this new birth or this spiritual life delivered from these bad Masters we are sure of a blessing For being made free from sin and become servants to God Ye have your fruit unto holinesse and the end everlasting life Rom. 6. 22. And the end everlasting life You see here that the end of this spiritual life is everlasting life But in regard that many do dis-relish and dislike this spiritual life as disquiet and uncomfortable therefore I shall desire you to take the peacefull life in your passage St. Paul exhorteth That supplications prayers intercessions and giving of thanks be made for all men for Kings and all that are in authority that we may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2. 1 2. I will not deny but there are many enemies both spiritual and temporal that do continually endeavour to infest and molest this happy passage towards eternity But what hurt or hinderance can it be to a well resolved spirit though the Devil with all his smoaky legions do thunder forth their phantastick false alarums The Lord will give strength unto his people the Lord will blesse his people with peace saith that man of War Psal 29. 11. Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid saith Christ to his Disciples Joh. 14. 17. And he that said it is well able to perform it For he is the prince of peace Isa 9. 6. This is the peace of God and it is more then an ordinary peace It is a perfect and a perpetual peace an infinite and an inward peace First it is a perfect peace Thou wilt keep him in perfect peace whose minde is stayed on thee because he trusteth in thee saith that Evangelical Prophet to his and our God Isa 26. 3. Secondly it is a perpetual peace The Mountains shall depart and the Hills be removed but my kindnesse shall not depart from thee neither shall the covenant of my peace be removed saith the Lord that hath mercy on thee According to that of the same Prophet Isa 54. 10. Not so perfect and perpetual that it shall never be interrupted but so perfect and perpetual that it shall never be utterly overthrown Thirdly it is an infinite peace it passeth all understanding And fourthly it is an inward peace It keepeth your hearts and mindes The peace of God which passeth all understanding shall keep your hearts and mindes saith the Apostle Phil. 4. 7. Yea and it is an outward peace also when a mans wayes please the Lord. he maketh even his enemies to be at peace with him saith that wise man Prov. 16. 7. Or if they will not it shall be upon their own peril For his heart is established he shall not be afraid untill he see his desire upon his enemies Psal 112. 8. This is the peacefull life or the spiritual mans peacefull passage to eternal salvation or everlasting life which is the fourth and last degree and that which is expressed here in this Copy as the onely intire happinesse and perfection of all the former For the matter what
and shall cease to be God in Christ personally that God may be all in all essentially According to that of the Apostle 1 Cor. 15. 28. Thus you see in some measure how it may be understood That God was in Christ reconciling the world unto himself And now we come to prove the fourth particular contained in this definition of faith That this justifying faith inableth us to believe the promises of God in Christ according to his Gospel Not according to the law For the law is not of faith Gal. 3. 12. For if there had been a law given which could have given life verily righteousnesse should have been by the law But the Scripture hath concluded all under sin that the promise by faith of Iesus Christ might be given to them that believe Gal. 3. 21 22. And no man ought to doubt but that the promise of the grace of God in Christ is the onely voice of the Gospel whether it proceedeth from the Apostles or from the Prophets And therefore it is called the Gospel of the grace of God Acts 20. 24. And the Gospel of Christ Rom. 1. 16. And that this justifying and saving faith inableth us to believe the promises of God in Christ According to his Gospel it is most evident For neither can faith justifie or save us without the Gospel neither can the Gospel justifie or save us without faith And to this purpose faith is called The faith of the Gospel Phil. 1. 27. And the Gospel is called The word of faith Rom. 10. 8. Neither is this Gospel restrained to any time place or person but was is and shall be effectual through faith to all believers in all ages for ever For the Scripture foreseeing that God would justifie the Heathen through faith preached before the Gospel unto Abraham Gal. 3. 8. And it is the power of God unto salvation to every one that believeth to the Jew first and also to the Greek Rom. 1. 16. Fifthly Faith inableth us to rest and repose our selves confidently upon the said promises of God in Christ Not onely to believe them but also to rest and rely upon them Every true believer can affirm that freely which Balaam the wizard was inforced to testifie in spight of his own teeth God is not a man that he should lie neither the Son of man that he should repent hath he said and shall he not do it or hath he spoken and shall he not make it good Num. 23. 19. I know saith Iob that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh shall I see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Job 19. 25. 26 27. Lo we have left all and followed thee saith Peter unto Christ Luke 18. 28. We have left all the possibilities of this World and depended wholy upon thee and thy promises I am not ashamed of my sufferings saith Paul for I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. I am perswaded saith the same Apostle that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor heighth nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 38 39. And very much to this purpose is that of Iohn the Baptist concerning faith in Christ He that hath received his Testimony saith he hath set to his Seal that God is true Joh. 3. 33. That is he that by the hand of a lively faith hath received the Testimony of God in Christ concerning the promises of the Gospel he hath set to his Seal that God is true in all those promises He hath not onely witnessed it with his mouth or subscribed unto it with his hand But he hath set to his Seal which is an argument of the greatest assurance that may be Verily the several deportments or behaviours of the Patriarchs Prophets Apostles Martyrs and generally of all the faithfull in all ages even to this present hour will abundantly testifie the truth of this particular If we shall look back upon their doings and sufferings but any thing seriously unto all which they were wholy induced and incouraged by the assured hope of eternal life which God that cannot lye promised before the world began Tit. 1. 2. For if in this life onely they had hope in Christ they had been of all men most miserable According to that of the Apostle 1 Cor. 15. 19. The sixth and last particular belonging to this definition of faith is this That it inableth us to receive the Lord Iesus Christ or God in Christ for our Saviour and our Soveraign Lord First for our Saviour when many more of the Samaritans believed because of Christs own word They said unto the woman now we believe not because of thy saying but we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4. 41 42. Thus when the Lord beginneth to incline the Soul to listen after Iesus Christ He first presents him as a Saviour As being the most acceptable object to a distressed conscience who apprehending her own cursed condition by reason of sin and the Justice of God against sin armed with no gentler weapons then all manner of temporal calamities together with eternal death and destruction The poor blinde Soul sits now down in the darknesse of sorrow and discomfort imploring relief or direction to relief Like blinde Bartimeus who sate at the high-wayes side begging Mar. 10. 46. In this perplexity Gods holy Spirit whispereth and revealeth that Christ the Saviour is at hand to help her Hereupon with the same blinde man she beginneth to cry out Iesus thou Son of David have merâ—y on me And being charged by the Devil and despair to hold her peace she crieth the more a great deal Thou Son of David have mercie on me To whose sad cries the Saviour attendeth and sendeth faith to call her Faith saith unto her be of good comfort arise he calleth thee At this the cheerfull Soul casts off her Garment The rags of her own righteousnesse and riseth and cometh unto Iesus Iesus saith unto her what wilt thou that I should do unto thee The soul replieth Lord that I may receive my sight So much sight as that I may cleerly see thee to be my Saviour Jesus saith unto her Thy faith hath saved thee And immediately she receiveth sight and denieth her self and taketh up her crosse and followeth him according to her Saviours own direction Mark 8. 34. By this you may perceive that faith doth first set us on work to receive Christ for our Saviour or Redeemer Yet this is no infallible property of a
silence their illiterate impudence They have said with our tongue will we prevail our lips are our own who is Lord over us according to that of the Prophet Psalm 12. 4. But contrary to that of the Apostle My brethren be not many Masters Ja. 1. 3. These trouble-truths in spight of humane learning are gifted men Yet it is probable that they take unto themselves more then what is given them I have not sent these Prophets yet they ran I have not spoken unto them yet they prophesied saith the Lord Jer. 23. 21. They say not with our Saviour who hath ears to hear let him hear Mat. 13. 9. But like themselves who hath a tongue to speak let him speak Yet neither will they allow any thing to be well spoken but what they speak by themselves or by their Disciples who do onely speak themselves These are they that say they have gotten the pattent of the spirit wholy to themselves and their assigns and that they have the onely true light in their own dark Lanthorns But we may choose to believe them For we must believe God rather then men And our God sendeth us To the Law and to the Testimony and telleth us that if they speak not according to this word it is because there is no light in them Isa 8. 20. And therefore so long as they reject this word their pretended light is like to doe them but little good But judge of them say they we may not For they are all spitual And he that is spiritual judgeth all things yet he himself is judged of none According to that of the Apostle 1 Cor. 2. 15. Truely we need not The Spirit of God hath long since judged them and pointed them out as men before of old ordained unto this condemnation And that both by the Son of God himself Mat. 24. 24. And likewise by divers of his Apostles By Paul 2. to Tim. 3. to the 10th By Peter 2. Pet. 2. By Jude Jude 4. to the 20th In many other places they are lively described but in these so exactly discovered both for time and manners that they cannot hide themselves from any save onely from those silly Souls whom they themselves have most miserably blinded and bewitch'd whose lamentable condition is much to be pitied Now as Jannes and Jambres withstood Moses so do these also resist the truth Men of corrupt mindes reprobate concerning the Faith But they shall proceed no further For their folly shall be manifest unto all men as theirs also was This is our Lords promise under the hand of one of his principal Secretaries 2 Tim. 8 9. And thirdly take heed that ye do hear obediently Behold to obey is better then sacrifice and to hearken then the fat of Rams saith Samuel 1 Sam. 15. 22. But unto the wicked God saith what hast thou to do to declare my statutes and that thou shouldest take my Covenant in thy mouth seeing thou hatest instruction and castest my words behinde thee This the Lord by his anointed Psal 50. 16 17. And thus the wisdom of God by King Salomon Because I have called and ye refused I have stretched out my hand and no man regarded But ye have set at naught all my councel and would none of my reproof I also will laugh at your calamity I will moâ—k when your fear cometh c. Pro. 1. 24. c. But whosoever cometh to me heareth my sayings and doth them I will shew you to whom he is like he is like a man which built an house and digged deep and laid the foundation on a Rock and when the flood arose the stream beat vehemently upon that house could not shake it for it was founded upon a Rock saith Christ that Rock and foundation of our faith Luke 6. 47 48. Truely whosoever shall take heed what he heareth And how he heareth according to the preceding particulars I am confident that he shall neither be barren nor unfruitfull in the knowledge of our Lord Jesus Christ Thus have I indeavoured to shew you both that faith is obtained by hearing And likewise what and how you shall hear so as that you may obtain faith But there is yet a question which may be demanded in this case And it will be this May not faith be obtained by reading I answer that I doubt not but it may For as in hearing we receive the word of God by the ear so in reading we receive the word of God by the eye Now the word of God is that incorruptible seed whereby we are regenerate born again 1 Pet. 1. 23. And it is not material how we do receive this seed provided that we do receive it into honest hearts and keep it and bring forth fruit with patience as Luke 8. 15. For by this means faith is both produced and improved Neverthelesse it is a very rare thing to get faith by reading And therefore reading is not to be compared to hearing in this particular For first the word of God is full of deep mysteries very hard to be understood without much industry even by the strongest apprehension Without controversie great is the mystery of godlinesse saith our Apostle 1 Tim. 3. 16. Is it an easie matter to conceive rightly of the Godhead essentially and personally Or of the two Covenants the one of Works and the other of Grace And that the last should be first according to Gods contract and ordination though last according to mans use and expectation Is it an easie thing for a man to see Christ in the promise to Adam and the fathers before the floud Or in the Covenant of Grace revealed unto Abraham and confirmed by the seal of Circumcision to himself and his beleeving posterity till their deliverance out of the Aegyptian bondage Or afterwards in the ceremoniall Law wherein he was exhibited or holden forth more copiously though yet obscurely in types and shadows until his coming in the flesh Is it an easie thing for a man rightly to understand Gods Evangelical purposes in giving the moral Law that exact copy of the covenant of works And his several extents limitations intended in his Gospel Truly if these and the like difficulties do not require an exact industry a superordinary judgement I have no judgement at all And therefore Lean not to thine own understanding saith the wise man Prov. 3. 5. Doubtlesse it is this kind of self-confidence that hath thus obscured the light of the Gospel with so many anti-christian errours A wise man will hear and will encrease learning saith Salomon Prov. 1. 5. As the Aethiopian Eunuch was riding in his charet and reading the Prophet Esaias Philip ran thither unto him and said Vnderstandest thou what thou readest And he said How can I except some man should guide me Acts 8. 28. Verily he hath need of a good guide that shall dive for faith in this deep mystery Even the mystery which hath been hid from ages and from generations but
shine unto them As in the 2 Cor. 4 4. And well may the Apostle call it the glorious Gospel not onely in regard that it bringeth us unto glory or for that God is so much glorified thereby But principally because that whatsoever God purposed or performed In by or cencerning his said Gospel he did it altogether in relation to the advance of his immortall glory And in testimony of this truth I beseech you let us First consider this glorious Gospel in the Originall thereof even in this eternall covenant of grace concluded and agreed upon between God the Father and his onely begotten Son for and on the behalf of mankinde before the foundation of the world By vertue whereof we were elected and predestinated before the world began And we shall finde that in this great design the Lord did wholy aym at his own glory Blâ—ssed be the God and Father of our Lord Jesus Christ saith St. Paul who hath blessed us with all spirituall blessings in heavenly places in Christ According as he hath chosen us in him before the foundation of the world that me should be holy and without blame before him in love Having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his wil To the praise of the glory of his grace Ephes 1. 3 4 5 6. Secondly let us consider our redemption and see how that relateth to Gods glory The Son of God being about to suffer and so compleat the work of our Redemption Father save me from this hour saith he but for this cause came I unto this hour Father glorifie thy name glorifie thy name in the redemption of sinfull man even by the death of thine own sinless Son Then came there a voice from heaven saying I have both glorified it and will glorifie it again Jo. 12. 27 28. I have both glorified it from everlasting and I will glorifie it again to everlasting And excellent to this purpose is that of the Apostle Ye are bought with a price saith he therefore glorifie God in your body and in your Spirit which are Gods 1 Cor. 6. 20. Thirdly he created us for his glory Bring my Sons from farr saith the Lord and my Daughters from the ends of the earth even every one that is called by my name for I have created him for my glory Isa 43. 6 7. Fourthly it is for his glory that he preserveth us For my name sake will I defer mine anger and for my praise will I refrain for thee that I cut thee not off behold I have refined thee but not with silver I have chosen thee in the furnace of affliction for mine own sake even for mine own sake will I do it for how should my name be polluted and I will not give my glory to another Isa 48. 9 10 11. Fifthly it is for his own glory that he calleth us Ye are a chosen generation a royal priesthoâ—d an holy nation a peculiar people that ye should set forth the praises of him who hath called you out of darknesse into this marvellous light 1 Pet. 2. 9. And whose offereth praise glorifieth me saith the Lord Psalm 50. 23. Sixthly he justifieth us for his own glory Thy people shall be all righteous they shall inherit the land for ever the branch of my planting the work of my hands that I may be glorified saith the same God Isa 50. 21. Seventhly he sanctifieth us for his own glory I am the true Vine saith the Son of God and my Father is the husband-man every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit John 15. 1 2. And in the 8. verse Herein is my Father glorified that ye bear much fruit And this I pray saith St. Paul that your love may abound yet more and more in knowledge and in all judgement That ye may approve things that are excellent that ye may be sincere and without offence till the day of Christ being filled with the fruits of righteousnesse which are by Jesus Christ unto the praise and glory of God Phil. 1. 9 10 11. And lastly it is for his glory that he saveth us Father saith our Lord Jesus Christ I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me Joh. 17. 24. And this shall he accomplish most compleatly when he shall come to be glorified in his Saints and to be admired in all them that believe 2 Thes 1. 10. See here how infinitely the glory of God is interessed in all his Evangelical actions and concessions As namely in his Election Redemption Creation Preservation Vocation Justification Sanctification and Salvation of the Sons of men And doest thou want a sure ground for thy faith Cast away all execrable opinions of humane perfections and performances As truely as I live all the earth shall be filled with the glory of the Lord saith Almighty God Numb 14. 21. Ingage thy Soul therefore boldly upon this eternal design of Gods glory with this assurance that it can never perish so long as the God of all power and glory is able to preserve it This I am confident is the soundest and the most substantial foundation that any Christian can build upon having its Warrant from the manifold wisdom of God Ground thy self therefore firmly thereupon and then doubt not but thou art well rooted in Christ by faith Thirdly to be setled in the faith is a very good argument that we are well rooted in Christ by faith To be setled that is to be confirmed or established in the faith according to that of this Apostle Col. 2. 7. And this is done chiefly by observation and experience Doest thou desire to be setled in the faith Observe Gods mercy and loving kindnesse towards thee Prospering thine honest endeavours in the works of thy lawfull calling blessing thee in thy person and in thy posterity providing for thy necessities preserving thee from thine enemies comforting thee in all thine afflictions delivering thee out of thy distresses and graciously answering thee in thy fervent prayers and supplications But especially consider what great things God hath done to thy Soul In weaning it from the world redeeming it from the bondage of sin and Satan Translating it from darknesse unto light supplying it with good motions and godly desires fixing it firmly upon thy Lord and Saviour And working it to the willing obedience of faith and love If thou shalt thus apply thy self to see the good hand of God upon thee and to feel the sweet influence of his holy Spirit within thee Thou shalt come to know God experimentally Thou shall know that thou knowest him According to that of the Apostle 1 John 2. 3. With Job Thou shalt know that thy Redeemer liveth Job 19. 25. With David thou shalt know that God favâ—ureth thee Psal 41.
instructeth disposeth removeth reneweth and receiveth First it instructs the new-inlightened soul in those hereditary imperfections which pride would never suffer her to look on so as to own them with a free consent as the onely off-spring of her cursed nature But being humbled she can plainly see sin and corruption in every corner defiling all her thoughts and words and deeds And thereupon she willingly confesseth That every imagination of the thoughts of her heart is onely evill continually as Gen. 6. 5. That her tongue is an unruly evill full of deadly poyson as James 3. 8. Insomuch that she hath wearied the Lord with her words as Mala. 2. 17. And that she loveth darknesse rather then light because her deeds are evil as John 3. 19. And looking back upon her sinfull courses she feelingly complaineth with St. Paul what fruit had I then in those things whereof I am now ashamed for the end of those things is death Rom. 6. 21. Again humility instructeth her in her own wants her spiritual poverty for whereas pride endeavours to perswade her That she is rich and increased in goods and hath need of nothing humility informs her That she is wretched and miserable and poor and blinde and naked as Revel 3. 17. So that in her there dwelleth no good thing Rom. 7. 18. And having shown her that she is full of evil and void or empty of all grace and goodness humility proceedeth to instruct her in her own weakness which is so extream that she hath neither power to suppress her wickedness nor to supply her wants we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God saith Paul 2 Cor. 3. 5. Thus the poor soul learns to be sensible of her own wickedness and wants and weakness And from this feeling sense humility disPoseth her to seek relief whereby her sins may be supprest her wants supply'd and her much weakness pitied and supported O how she struggles in this three-fold snare how she endeavous to release her self But all in vain until a voice from heaven directeth her to take the little book out of the great and mighty angels hand Rev. 10. The Gospel in the hand of Jesus Christ wherein by his directon she findeth That he is that Lamb of God that taketh away the sin of the world John 1. 19. That the bloud of Jesus Christ cleanseth us from all sin 1 John 1. 7. And that He hath loved us and washed us from our sins in his own blood Revel 1. 5. Here she sees how her sins are washt away and how she is so clearly cleansed from them that she is freed for ever from that bondage Again she reads That in him dwelleth all the fulnesse of the Godhead bodily Colo. 2. 9. And that of his fulnesse we have all received and grace for grace John 1. 16. Here she perceives her wants are all supplyed and that in him she 's fully furnished And to sustain her in her present weakness she hears him say to her as to St. Paul My grace is sufficient for thee for my strength is made perfect in weaknesse 2 Cor. 12. 9. Until she comes experimentally to triumph with that mighty man of God I can do all things through Christ which strengheneth me Phil. 4. 13. And having tasted of these heavenly comforts she ruminates upon this little book from whence she sucketh such exceeding sweetness that now she singeth with the Prophet David How sweet are thy words unto my taste yea sweeter then hony to my mouth Psal 119. 103. But yet before she fully can disgest this book she findes it bitter in her belly For looking back upon her sinfull wayes she sees how ill she hath requited these incomparable favours How she hath grieved the Spirit of her Lord and crucified the Son of God a fresh And looking upon him whom she hath pierced she mourneth for him as one mourneth for his onely son and as is bitternesse for him as one that is in bitternesse for his first born According to that of the Prophet Zechar. 12. 10. Now sin appeareth in its proper colours foul filthy beastly and abominable So that the soul begins to hate her self for loving such a base deformed monster so spightfull treacherous and damnable that nothing can be more pernitious And being thus incensed against sin there 's nothing can content her but her Saviour She doth not cry with Rachel give me children but give ne Jesus Christ or else I die She is extreamly sick of her corruptions and none but Jesus must be her Physitian she seeks no other Physick but his favour no antidote but his affection no balsom but his blood and therefore she will entertain him upon any tearms though never so offensive to the flesh for she hath found that There is none other name under heaven whereby we must be saved Acts 4. 12. And now by vertue of humility that most obedient child of Faith and Love the careful soul endeavours to remove all such impediments as may obstruct the sweet approach of her beloved Lord. And knowing sin to be the onely thing that causeth their unhappy separation as Isa 59. 2. She cries unto her strength and her Redeemer for help against that false infernal foe that seeks to keep her still in his displeasure And being ayded by her Saviour and armed with his well approved armour Ephes 6. 13 c. She setteth first upon those crying sins that are of greatest obloquie and scandal and having routed those prodigions rebels she ransacks every corner of her conscience and haling forth her more concealed crimes she sends them packing she condemns her self of sloath self-saving and hypocrisie she crucifies her own corrupted nature and mortifies her most beloved lusts she suffers not a peevish thought to pass without a serious examination and a severe impartial reproof For the weapons of her warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ According to that of the Apostle 2 Cor. 10. 4 5. But for as much as pride rebellious pride is evermore her mortal enemy The child of ignorance the Divels darling the soul of schism the strength of heresie the food of spight the fuell of contention the fools affiance and the wise mans fear the bane of godliness the death of grace hateful to Christ and hurtful to his members Therefore this humble soul constrains her self to cast out this destructive adversary and hold him in perpetual defiance And thus that she may gain her gracious Lord she labours mightily to take away the evil of her doings from his eyes To which she cannot yet conceive her self to be a pleasing Object For though she could cleanse her self from all filthiness of flesh and spirit according to Saint Pauls incouragement 2 Cor. 7. 1.
And as we must begin our works by faith So we must labour in those works by love Not that whereby we love pleasures for that is the part of a mad man Eccles 2. 1 2. Nor that whereby we love riches for that is the property of a fool Jer. 17. 11. Not that whereby we love them that hate the Lord for that is dangerous 2 Chro. 19. 2. Nor that whereby we love lies for that is damnable Revel 22. 15. Not that whereby we love the world for that will make us Gods enemies James 4. 4. Nor that whereby we love pride for that will make God our enemy 1 Pet. 5. 5. Not that whereby we love sin for that is Satan-like 1 John 3. 8. But that whereby we love the Lord for that is Saint-like Psal 31. 23. And therefore such a love as will be proper and fit to carry on a godly work must have God for its object and Gods glorie for its end More plainly thus If we will labour in a work by love so as to bring it to a godly frame Our love must be sincere to God in Christ firm to his will and zealous of his glory And verily it must be qualified in reference both to God and man like that which Paul sets forth in his Epistles Namely in the thirteenth Chapter of his first to the Corinthians beginning at the fourth verse Love suffereth long saith he is kinde it envieth not it vaunteth not it self is not puffed up doth not behave it self unseemly seeketh not her own is not easily provoked thinketh no evil rejoyceth not in iniquity but rejoyceth in the truth it beareth all things believeth all things hopeth all things endureth all things And he that shall according to this love or to a love not much unlike to this proceed in those designes which he hath first begun by faith he may be confident that if his patience be answerable he hath attained to the power of godlinesse And therefore it remains that we consider what kinde of patience will be suteable and proper to continue our ingagements For we do finde four kindes of patience Namely a patience of falsehood A patience of folly A patience of force And a patience of hope The first I say is a patience of falsehood or a false pernitious patience And this is when a man dissembleth his anger till he can finde a fitting opportunity to do the greater mischief Thus hatefull Esau did conceal his anger that he conceiv'd against his brother Jacob. And he said in his heart the dayes of mourning for my father are at hand then will I slay my brother Jacob Gen. 27. 41. And thus proud Haman did dissemble his against good Mordecay for near twelve moneths For he thought scorn to lay hands on Mordecay alone c. Esther 3. 6 7. Untill he falls upon that cursed decree to destroy to kill and to cause to perish all Jews both young and old little Children and women in one day as verse 13. This is a false treacherous patience or a patience with a mischief The second is a patience of folly A foolish and a partial patience And this is when a man can hear or see Gods glory vilified or abused or in his name or truth or Ordinances and not to be moved or offended at it Alas how hot and furious we are in the defence of our own reputation although it scarce be worth the speaking of But in Gods case we are as calm and cool as if we had nor spleen nor spirit in us We read that Jehu the son of Nimshi was very zealous in destroying the posterity of the Kings of Israel and Judah and in removing all obstructions and impediments that might hinder or molest his possession in the Kingdom of Israel Neverthelesse he was so patient in reference to the sins of Jeroboam the son of Nebat who made Israel to sin that he departed not from after them To wit the golden Calves that were in Bethel and that were in Dan 2 Kings 10. 26. For these he supposed to be as supporters to establish him in his Throne According to Jeroboams first intention 1 Kings 12. 26. And may there not be some in these our dayes that are very zealous to root out Monarchy Magistracy and Ministery which zeal they Jehu like proclaim to be for the Lord. Notwithstanding they continue their Golden Calves of covetousnesse and ambition whilest unâ—er the colour of liberty of conscience every one that is factious may do that which is right in his own eyes We finde likewise that Eli was so zealous for the Ark of God that when he heard it was taken by the Philistines he fell down and died 1 Sam. 4. 14. But he was so patient in relation to the sins of his own sons that he thereby provoked the Lord to denounce a fearfull curse upon his whole posterity 1 Sam. 3. 13. c. And are there not amongst us that will rage and inveigh very bitterly against the least mistakes of their opposers as scandalous and therefore execrable whereas they can with much patience passe by the lewd proceedings of their friends and followers as humane frailties therefore tollerable I cannot say but this kinde of patience may be of credit with Apostates But I conceive it was not so with the Apostles I am sure it was otherwise with impartial Paul when Peter came to Antioch I withstood him to the face because he was to be blamed saith he Gal. 2. 11. Be angry but sin not saith the same Apostle Eph. 4. 26. Assuredly this purblinde patience is opposite to the right Christian zeal neither complying with the work of faith nor with the labour of a godly love And is not this a foolish patience or a patience of folly The third kinde is a patience of force And this appeareth when a man conceives that he hath just occasion of offence And no lesse will to execute his anger had he not some restraint imposed on him This we may see was verified in Laban when he pursued hotly after Jacob It is in the power of my hand to do you hurt saith he but the God of your father spake unto me yesternight saying take thou heed that thou speak not to Jacob either good or bad Gen. 31. 29. How often would the High Priests Scribes and Pharisees have seized upon Christ before the time but that they feared the people And thus the Lord doth oftentimes suppresse the fury of his Churches adversaries either by their confusion As he dealt with Pharaoh and his Egyptians Exod. 13. 23. c. Or he restraineth them to their conversion For thus he dealt with persecuting Saul who afterwards was also called Paul Act. 13. 9. And he that was made patient by force now teacheth us the Patience of Hope This is the fourth and last kinde of patience A hopefull and a happy patience This is the right way to possesse our souls in matter of desertion or death Luke 21. 19. By