Glory to such as believe and obey the Gospel and death and condemnation to unbelievers for their sin against him and not accepting his Grace although he came not into the World until the fulness of time determined was come Gal. 4. 4. Till then God accepted of sincerity of Faith and service according to the time and means both of Jew and Gentile yet still as having respect to Jesus Christ for God accepted of no man after the fall but relative to the promised seed and all saved ones shall know that their Salvation is by him and all condemned ones shall know that their condemnation is for sinning against Jesus Christ else how shall he be the Judge of all so that it followeth that the sins for which Christ died was the sins committed against the righteous Law and Gospel of God since the fall and not so properly for Adam's particular sin by which he fell for that punishment passeth on all unless it be that by his death and resurrection he recovers all mankind out of that estate into which they fell And this is a general redemption by the death and resurrection of Christ the sentence of death past on all men and Christ Jesus undertakes that sentence in behalf of all men and riseth again and so conquereth death in behalf of mankind recovers the Malefactors from the power of death after the execution of the sentence and so doth no wrong to the Law nor Justice executed in that sentence So that it 's a truth that the sins for which Christ suffered was the sins of mankind since the fall And this doth further appear 1. That sin and trangression of Adam by which death came into the World is not mentioned in the Scripture to be the cause or any part of the cause of Christ's suffering unless as was last mentioned 2. The Scripture frequently expresseth the death and sufferings of Christ to be for the sins of the World and for our sins Adam's sins after the fall being included Joh. 1. 29. Behold the Lamb of God that taketh away the sins of the World 1 Cor. 15. 3. How that Jesus Christ died for our sins according to the Scripture 1 Pet. 3. 18. For Christ also hath once suffered for sins c. and Isa 53. 5. With multitudes of Scriptures to this purpose that might be produced And he died for the sins and transgressions committed against the first Testament Heb. 9. 15. i. e. the first after the fall for mankind had done with that before the fall except being under its execution for all the sins in the World have been in some sense as hath been before shewed against that Testament and Holy Law and against Jesus Christ by whom all have subsisted since the fall so that we may come to result in this matter 1. That Adam's transgression of an instituted Ordinance was the cause and way by which sin and death came in upon all men which should make all men tremble in the thoughts of making light of the instituted Ordinances of Jesus Christ 2. That the Law by which sin hath continued in the World is the holy and righteous Will of God declared according to the times waies and means by himself determined and that men of themselves in their own wills have constantly acted contrary thereunto 3. That Jesus Christ died to save men from the condemnation of their own sins against God since the fall and to recover all men out of that state of death into which they fell by Adam's transgression 4. That the Holy Law of God in the hand of Christ our Mediator is the holy rule of life to Believers and that in which they should grow and increase till they come to Glory to cleave to Jesus Christ in all the Laws of the new Covenant as administred and given forth by him in which is contained the essence and substance of the Law and that in the highest and most glorious way of administring till we come to Glory CHAP. XXII Of Prayer AS God is and is to be worshipped so one great part of the worship of God is Prayer thereby we acknowledge him to be and our want of supply from him and his ability to help us it is such a part of Gospel Worship which includes all gospel virtues in it unto which the promise is made Rom 10. 13. from the Gospel-promise Joel 2. 32. Whosoever shall call on the name of the Lord shall be saved in speaking distinctly to this matter I shall endeavour to shew 1. What Prayer is 2. By whom it is to be performed 3. That it is a duty of special concernment to be performed by those concerned in it 4. The manner how it is to be performed 5. The priviledges thereof and the incouragements thereunto and the hinderances and discouragements that sometimes Christians meet with all in this service and in these I shall be very brief yet as plain and as full as brevity will permit 1. What Prayer is 1. More generally What Prayer is Prayer includes Confession Contrition Petition Thanksgiving and may be and ordinarily is performed all in one and comes under that of Prayer Dan. 9. 3 to 20. where under Prayer is included much of confession and humble confession of spirit with earnest petition and Davids Psalms are called sometimes Psalms and sometimes Prayers because both was contained in them Psal 72. 20. and good it is for the Saints to be much exercised in all these parts of prayer that so much sutes our low conditions and needs and the greatness and majesty of him to whom we pray But I shall especially speak to the petitionary part of Prayer that being most properly and distinctly prayer as that doctrine and rule of prayer prescribed by our Lord doth manifest which consists especially in Petition and on this account prayer is the asking or begging something of God in the name of Jesus Christ that either our selves or others do want and stand in need of either for body or soul in things relating to this life or that which is to come Mat. 7. 7. to 11. Prayer is not appointed as a complementing work but that the soul might therein and thereby go to God in all holy and humble boldness to make known its wants and beg supplies and help in all cases of need it is to come with all holy boldness to the throne of Grace in the name of Jesus Christ in faith and expectation in that way to receive from the Father what we truly need But more particularly as to the matter of Prayer 1. It must be good and according to the will of God if we fail in this we fail in all for we have no promise of hearing further then we pray according to his will 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And this is one special work of the spirit in the hearts of Saints to help them to
pray according to the will of God Ro. 8. 27. persons may pray in their own spirits and be very earnest and will have no nay for that which God would not have them and it may be is not good for them and he may give it them in judgement I believe that many have experience of this truth at this day as his people of old Psal 78. 18. They tempted God in their hearts by asking meat for their lusts v. 29. 30 31. He gave them their hearts desire but while the meat was in their mouths the wrath of God came upon them they must have their lusts fulfilled and their lusts they had but in anger and in wrath with vengeance for their lusting so the same people Israel lusted for a King and would have no nay and God gave them their desire Hos 13. 11. I gave thee a King in my anger and took him away in my wrath It greatly behoves Christians to look to the matter what they pray for that they pray for that which is good for which they have some precept or promise either generally or particularly and that too according to the terms thereof either absolute or conditional that is of submission to the will of God relating either to thing or time 1. What is absolutely promised we may and ought absolutely to pray for as Mortification of sin Sanctification of Life Preservation in the Faith Perseverance in Grace to the end with profiting under the various dispensations of God in the World c. All which comes under some special command or promise either general or particular 2. Some things we must pray for conditionally with submission to the will of God both relating to thing and time as Health Peace deliverance from Affliction prosperity in the world c. because these are things of worldly and temporary concernments and not absolutely necessary to the life of the new Covenant nor absolutely promised Christ our Lord is an example to us in this matter Mat. 26. 39 yet we may pray absolutely in this so far as God hath promised that is Food and Rayment is promised all these things shall be added to you but worldly riches is not promised but Food and Rayment is promised because your heavenly Father knoweth that you have need of these things you cannot live nor subsist without them nor serve God in the world without them That was it which Jacob said that if God would give him Food to eat and Cloaths to put on then God should be his God because without it he could not live if God would keep him alive he would live to God so that for Food and Rayment we ought to pray in faith and to believe the promise all these things shall be added Mat. 6. 33. And as for Deliverance from Afflictions Christians ought to pray absolute for support under them and profiting by them and deliverance in the Lords time time not the deliverance and then you may be absolute and that because you have the promise Ps 50. 15. Isa 45. 17. 2. By whom this duty of Prayer is to be 2. By whom it is to be performed performed and that is by believers though I shall not question the common duty of all men in this matter but none can perform it acceptably but Believers Justified persons God first accepts the person before the service is accepted it is the Prayers of a righteous man that availeth much Jam. 5. 16. as for others see what God saith Ps 50. 16 17. As for the wicked God saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth c. Prov. 15. 8. The Sacrafice of the wicked is abomination to the Lord but the prayer of the upright is his delight chap. 21. 27. it behoves every one to look to it to have some ground of a Turance of relation to the Lord in the New Covenant which will greatly imbolden the soul in this duty although souls may cry and call and obtain too when they lye under doubtings of interest they may cry Abba Father for the acceptation of our persons doth not consist in assurance of interest and relation but in believing the Gospel and cleaving to the Lord therein yet the higher our assurance of interest and relation works the more boldness and confidence will there be in Prayer and sometimes sinkings in spirit on that account may increase fervency but it is the duty of upright ones to worship God to pray unto him and to praise him it becomes them it is sutable to their high calling it becometh the upright to be thankful Ps 33. 1. Praise is comely for the upright all the wicked of the Earth whose persons are unaccepted their Prayers are abomination to the Lord for without Faith it is impossible to please him it was by Faith that Abels Sacrifice was accepted by which he obtained witness that he was righteous 3. That Prayer is a duty of special concernment 3. That its a special duty to be performed to be performed by those concerned therein that is believing righteous justified persons the Children of God and this appeareth 1. From the manifold commands and Exhortations thereunto a few of which I shall mention Mat. 7. 7. Aâ—k and it shall be given seek and ye shall find knock and it shall be opened unto you a plain command from our Lord with a promise of answer Eph. 6. 18. Praying always with all prayer and supplication in the spirit c. 1 Thes 5. 17. Pray continually Col. 4. 2. Continue in prayer and watch in the same with thanksgiving by all which and many other Exhortations in Holy Scripture it appeareth that Prayer is the special duty of the Saints 2. It appears from the frequent example of the Lords people throughout all ages who were frequently exercised in this divine duty and work as Abraham Gen. 18. 23 to 33. Moses Exod. 32. 30 31 32 33. 13 34. 91. Solomon 1 King 8. 22. David Ps 5. 1 2 3. 17. 1 2 c. 55. 16 17. in the New Testament Christ himself was very often exercised in this work Mat. 14. 23. Luke 6. 12. and Paul Phil. 1. 9. Col. 1. 9. 1 Thes 3. 10. The Apostles Acts 4. 24. to 31. and the whole Church Chap. 2. 42. with multitudes of like examples both in old and new Testament all which confirms the truth that it is the great duty and concernment of the Saints according to the will of God to be frequently exercised therein 3. It appears to be a very acceptable service to the Lord when rightly performed from the acceptance thereof which God hath manifested and the returns that he hath made to the prayers of his people throughout all ages wherein he hath manifested himself to be well pleased with the faithful prayers of his people in his hearing and answering of their prayers see his answer to Abraham in his requests Gen. 18. 21 to 33.
to Moses Exod. 32. 33 34. 33. 14. 17. to Jehoshaphat 2 Chron. 20. 6 15 16 17. to David Psal 18. 6 7 8. 118. 5. I called upon the Lord in distress he answered me and set me in a large place In a word the Lord never commanded his people to seek his face in vain Isa 45. 19. I said not to the seed of Jacob seek ye me in vain and of this his people hath had experience and must say if they speak true of him as Moses Deut. 4. 7. What Nation is there so great who hath God so nigh unto them as the Lord our God in all that we call upon him for I may add 4. that an unpraying people are noted in Scripture to be a Graceless and Godless people The workers of iniquity Psal 14. 4. Are a people that call not upon God and Psal 10. 4. The wicked in the pride of his countenance will not seek after God God is not in all his thoughts wicked men if they pray it is but in form and for fear or custome and tradition and not in faith and love with constancy as gracious persons doth Job 27. 10. speaking of the Hypocrite will he always call upon God No he will not it is of custome or for fear or to be seen of men if he doth it at all and as wicked men are a prayerless people so it is a note of a Godly man to be a praying man No sooner was Saul converted but behold he prayeth Acts 9. 11. which was given as a token to Annanias that he was a converted man and the Prophet deprecates against an unpraying people Jer. 10. 25. Pour out thy fury upon the Heathen that know thee not and upon the Families that call not upon thy name Psal 79. 6. by all which it appeareth that prayer is the special duty of the people of the Lord. The fourth particular relates to the manner 4. The right manner of Prayer of prayer how it is to be performed and in this are many requisites to be considered to the right performance thereof 1. We must pray in the Spirit if we pray 1. It must be in the spirit in a right manner not only with our own spirits but in the spirit of Christ there is a gift of prayer with large expressions which Hipocrites may attain and there is the spirit of prayer which is proper only to sincere Christians hence the Apostle saith 1 Cor. 14. 15. I will pray with the spirit and I will pray with the understanding also Jud. v. 20. praying in the holy spirit and this is the promise of God to give his people the spirit of grace and of supplication Zech. 12. 10. The spirit of Christ is a spirit of prayer it enables those in whom it is to cry Abba Father Rom. 8. 15. it helpeth both as to matter and manner for we know not what to pray for as we ought Quest How shall I know that I have this Quest. spirit of prayer Ans We may know it in the mattâ—r and Answ in the manner of our prayers 1. In the matter of our prayers when we are kept to and helpt in the right matter of prayer the matter you have heard it must be good and according to the will of God when we are rightly lead in this matter it is by the Spirit of Christ Rom. 8. 26 27. We know not what we pray for as we ought c. but the spirit helpeth our infirmities and make intercession for us according to the will of God There is much in this to have our hearts lead in the will of God in our praying When persons run out in their own spirits and in their own wills and it may be besides the matter of prayer there is nothing of the spirit of Christ therein 2. We then pray with the Spirit when our own spirits are set at work in the duty prayer by the spirit is not lip labour only but heart work when we as we ought in all other services in prayer serve God with our Spirits with our whole Heart Rom. 1. 9. God is my witness whom I serve with my spirit in the Gospel of his Son c. Psal 119. 10. With my whole heart have I sought thee O let me not wander from thy Commandments then have we the spirit of Christ in Prayer when our whole heart is in the work My Son give me thy heart the Spirit works the heart to God according to his word and in this note that ordinarily when the spirit worketh in our hearts to the work it works the heart beyond the words and here lyeth the difference between Praying in the Spirit and without the Spirit he that prayeth in the spirit his spirit thereby out-runs his words he is more in heart then in word the spirit worketh in us with Groanings that cannot be uttered that is heart groanings and desirings beyond the expressions but the other his tongue out runs his heart he is far better at lip labour then at heart work in Prayer 3. Then we pray by the Spirit and in a right manner when we pray in Faith beleving that is the right spirit of prayer then pray we by the spirit and in a right manner for the spirit of Christ is the Spirit of Faith 2 Cor. 4. 13. But having the same Spirit of Faith c. Mat. 21. 22. And all things whatsoever ye shall ask in Prayer believing ye shall receive so that to pray believingly is the right manner of praying Quest When may I be said to Pray Believingly Quest Answ 1. When you believe understandingly Answ and rightly that the matter or things you pray for is according to the will of God 2. When you believe that God will give you what you pray for because it is according to his will it is his will you should ask it because it is his will that you should have it and that you should thus believe in asking see 1 Joh. 5. 14 15. Quest Are there not some things that we Quest ought to pray for which we have no particular ground for faith that it shall be granted we are commanded to pray for wicked men and enemies Mat. 5. 44. Answ We ought to pray in such and like Answ cases because God requires it and may and ought to pray in Faith we ought to pray for what God hath promised believing that he will give it and to pray for what he hath commanded us believing 1. That it is our duty because commanded 2. That he will accept us therein if not grant the thing prayed for yet that he will assuredly answer us in returning our prayers into our own bosom Ps 35. 13. But as for me when they were sick my cloathing was Sackcloth I humbled my self by faâ—ting and my prayer returned into mine own bosome so that we ought to pray and believe that God will accept us and make a return of our prayers to advantage though in this and in
Preserve my soul for I am holy that is I am sanctified to thee and am one of thine holy ones and do love holiness and design holiness this is absolutely necessary in Prayer Ps 66. 18. If I regard iniquity in my heart the Lord will not hear me Unholy Prayers are not like to have any acceptance with or answer from the Lord to pray and sin and sin and pray as if persons in Prayer did design to ask leave to sin to be covetous and oppressing to be proud vain and prophane such Prayers the Lord abominates Isa 58. 3 4. They fasted and prayed but their design was not for holiness but for strife and debate and to smite with the fist of wickedness this shall never cause their voice to be heard on high No God heareth not sinners that is those who held themselves servants to their lusts that design not holiness Chap. 59. 2 3. Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear 10. To pray in a right manner and by 10. It must be in the Name of Christ the Spirit of Christ is to pray in the name of Christ to offer up all our Prayers to God in his Name and not in our own Name or on the account of any worth that is in our selves this is essential to a right manner of Praying for there is no acceptation of our persons or services out of him Col. 3. 17. Whatsoever ye do in word or deed do all in the Name of the Lord Jesus that must be the manner of our doing Joh. 16. 23. Verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you that is that is good and according to his will ver 26. And this is by the Spirit of Christ for it is the spirit of the Gospel that leads us to Jesus Christ and to the Father by him but the question will be What it is to pray to the Father in the Quest Name of Christ Answ 1. To come to the Father in the Answ Name of Christ is to come to him in the authority of Christ though Prayer be a common duty to man as related to God his Creator yet on the new Covenant account true Believers stand related to God in Christ on the account of Redemption and that is the Service and Prayer I am speaking of and we must perform every duty to God by virtue of his authority as our Lord and Law-giver in the new and everlasting Covenant so that we are to perform this and every service in his Name that is in his authority by virtue of his commission and command Matt. 7. 7. 8. John 16. 26. 2. To Pray in the Name of Christ is to offer up our Prayers to the Father as persons interessed in Christ by Faith according to the Word believing and expecting acceptance with the Father for the sake of Christ and not for any worth in our selves Jesus Christ Son to the King of Glory being our only way of acceptance both of our persons and services therefore we must by Faith in all our addresses to the Throne of Grace have respect to Jesus as our way and as upon the Throne for us to plead our cause and to present the persons and services of his people in himself to the Father he is our friend in the Court of Heaven and to pray the Father in his Name is to pray the Father for his sake to accept us and grant our requests because by the Law of the new Covenant we belong to him and are the children of God by Faith in him And the reason why we must offer up all in the Name of Christ is because we are imperfect and our service imperfect and can have no acceptance but in him and for his sake who is perfect 1 Pet. 2. 5. 11. As an effect of this acceptation in 11. To pray boldly our dear Lord and for his sake a right Gospel way of praying is to pray boldly an holy humble boldness becometh Christians and God is well pleased therewith He would have them come with boldness to the Throne of Grace Heb. 4. 16. He having opened such a new and living way so full of Grace he would have his children to know it and improve it with all holy and humble boldness and confidence believing his readiness and willingness to hear and answer the prayers of his people God would have his people to exercise so much Faith in the way of the Gospel that new and living way as to command of him what he hath promised to give because he hath of his own Grace bound himself to it by his new Covenant Law promise and he takes it as Glory to his Name for his people to believe that he will not cannot with-hold what he hath promised therefore Believers ought to come to God with holy boldness and humble claiming their right by Grace in the blessings and blessed things promised in the new Covenant as the Apostles Acts 4. 24. to 31. 12. To pray in a right manner is to 12. Be constant pray constantly and not to faint and give over if you wax weary either through a carnal carelesness and sluggishness or fainting for fear of not being answered it 's the way to lose all and as a necessary ingredient to constancy and persevering herein you must add patience Ps 40. 1. I waited patiently for the Lord and he inclined unto me and heard my crie that is it was long before I had an answer but I waited long and patiently and had my desire in the end Christ put forth that Parable Luke 18. 1. to this very end That men ought alwaies to pray and not to faint to assure us that if we wax not weary God will hear and answer in the end Rom. 12. 12. Continuing instant in Prayer Eph. 6. 18. Praying alwaies with all supplication in the spirit and watching thereunto with all perseverance This is a duty that Saints must persevere in while they are in this World it 's the way in which God will be worshipped and they have daily need of mercy from him as for times of Prayer there is publick and private Prayer in Church in Family and in Closet all which ought to have its time The Prophet fixes on the morning Ps 5. 3. and 55. 17. Evening and morning and at noon will I pray and crie aloud and he shall hear my voice O that Christians would lay this to heart and not bethink time to spend in this holy and heavenly service to converse with God but according to the exhortation 1 Thes 5. 17. To pray without ceasing that is without being weary or giving over or neglecting so holy acceptable and needful a service it is a note of an hipocrite that does not alwaies call upon God Job 27. 10. but by fits and starts when he hath a mind to it or for fear in time of
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
Preservation and Redemption hence the work of Creation is sometimes attributed to the Father sometimes to the Son and sometimes to the holy Spirit 1. Sometimes to the Father Heb. 1. 2. 1 Creation Attributed to the Father By whom he also made the Worlds He that is God the Father made the Worlds Eph. 3. 9 the mystery of the Gospel there spoken of that was hid in God who created all things by Jesus Christ here the Creation is attributed to God the Father 2. It is attributed unto the Son Heb. 1. 2 To the Son 10. Thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thine hands which the Apostle applied to Christ the Son of the Father as is by the scope of the matter clearly discernable Col. 1. 16. For by him i. e. Christ were all things created c. Joh. 1. 3. All things were made by him and without him was not any thing made that was made 3. It 's attributed to the Holy Spirit in 3 To the Holy spirit the work of Creation it 's said Gen. 1. 2. The Spirit of God moved upon the face of the Waters Psal 104. 30. Thou sendest forth thy Spirit and they are created c. Job 26. 13. By his Spirit he hath garnished the Heavens c. and ch 33. 4. The Spirit of God hath made me all which hold forth unity in the Divine Essence from their unity in the Work as we must unavoidably understand unless we lose both Reason and Religion that when the Creation is attributed to God the one infinite glorious Being it includes the whole three Father Son and Spirit it being attributed to each of them apart inrallibly includes the unity of Essence in the three Father Son Spirit these three are one and that the three are included in such Scriptures as these whâ—re one is spoken of Act 14 15 That you should turn from these vanities unâ—o the living God that made Heaven and Earth and the Sea and all things therein ch 17. 24. God that made the world and all things therein c. with multitudes of the like Scriptures which include the whole as one in Essence and Work though three in that unity or else all three could not be said to create the World 2. In Preservation and Redemption God 2 Prâ—vâ—â—l in Preservation Redemption the Father is said to preserve man and beast Psal 36. 6. and all things are said to consist by Jesus Christ Col. 1. 17. God is frequently in Scripture called our Saviour and so is Jesus Christ Tit. 3. 4 6. and the holy Spirit had his operation in this work of Salvation and Redemption by Jesus Christ crucified Heb 9. 14. so that there was and is unity and concurrence in every work which proves them to be one God or God to be one in three Father Son and Spirit 3. The Unity in these three is discovered 3 In their unity in the power of the Gospel in their unity in the power and authority of the Gospel which is to be administred in the name of the Father and of the Son and of the holy Spirit Mat. 28. 19. unity in power and authority declares unity in Essence and Nature or unavoidably three Divine Beings I shall yet proceed to speak more distinctly A more distinct discovery to this wonderful Mystery and pray the Lord to do it humbly soberly tremblingly and plainly and according to the word of Truth and I trust I shall not vary from the very plain terms and discoveries of God in the Gospel in this matter 1. God the Father is in Scripture said to God is said to be the father 1 as the original cause of all things be the Father and so distinguished as seems plain by the Divine Revelation 1. As he is the original cause of all things as a Father 1 Cor 8. 6. To us there is one God the Father of whom are all things and we in him Rom. 11. 39. For of him and through him and to him are all things c. Eph. 4. 6. One God the Father of all who is above all and through all and in you all And on this account he is the father of the whole Creation as the first effectual cause of all who are therefore said to be his Ofspring Acts 17. 28 29. For we are also 2 as making provision for all his Of-spring forasmuch as we are the Of spring of God 2. He having as a Father brought forth a Creation as his Of-spring he taketh care of all and maketh provision for all as his Of-spring and as a Father Psal 145. 15 16. The Eyes of all wait on thee and thou givest them meat in season thou openest thine hand and satisfiest the desire of every living thing Psal 147 8 9. Who covereth the Heaven with Clouds and giveth to the Beast his food and to the young Ravens that cry Mat. 5 45. He maketh his Sun to rise on the evil and on the good and sendeth Rain on the just and on the unjust hence Christ teacheth us to pray to God as our Father for daily bread 3. He is the Father in relation to his Son 3 He is the Father in relation to Christ his Son our Lord Jesus Luke 1. 35. The holy Spirit shall come upon thee and the power of the highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God John 1. 14 18. And the Word was made Flesh and dwelt among us and we beheld his Glory as the Glory of the only begotten Son of God full of Grace and Truth v. 18. No man hath seen God at any time i. e. God the Father the only Son which is in the bosom of the Father he hath declared him Rom. 15 6. That you may with one mind and with one mouth glorifie God even the Father of our Lord Jesus Christ These with multitudes of Scriptures of like import prove God to be the Father as relative to Jesus Christ his Son 4. And so in him he is the Father relative on the New-Covenant account of all 4 In relation to his Children in him his New Covenant-spirited people i. e. true Believers espoused unto Jesus Christ his Son by Faith Gal. 3. 26. For ye are all the Children of God by Faith in Jesus Christ John 20. 17. Go to my Brethren and say to them I ascend to my Father and your Father c. Rom. 8. 16. 17. and thus he is the Father of the whole family in Heaven and Earth Eph. 3. 14 15. with ch 2. 19. 5. And so in him he is the Father of all 5 He is the Father of all our New Covenant-Mercy our New Covenant-Mercy relating both to Grace and Glory 2 Cor. 1 3. Blessed be God the Father of our Lord Jesus Christ the Father of Mercies and God of all Comfort 2 Tit.
many other cases we have no particular ground to believe an answer in the very thing prayed for yet we ought to pray in Faith not doubting the matter oâ— Gods faithfulness in hearing and answering either in granting the things prayed for or make a return to the souls advantage 4. To Pray in a right manner is to pray 4. It is to pray fervently fervently with heart fervency and earnestly not sluggishly and coldly but zealously to have the heart affected in prayer Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much and it s the work of the spirit to fill us with true zeal and fervency in prayer when the soul will have no nay like Jacob wrestling with God Gen. 32. 26. I will not let thee go except you bless me Hos 12. 4. He had power with the Angel and prevailed he wept and made supplication And this fervency consisteth not so much in multitudes of expressions or loudness of voice but in pouring out our souls to the Lord and in strength of faith to prevail with him Ps 42. 4. When I remember these things I pour out my soul in me 25. 1. I lift my soul to thee 143. 8. Thus in this and in every part of Gods service it behoves Christians to be fervent in spirit serving the Lord hence is prayer so frequently called in Scripture crying from its fervency Psal 17. 1. 34. 15. 17. c. 5. To pray rightly is to pray humbly 5. To pray humbly and self-abaseingly and this is the proper work of the spirit to discover our own nothingness and needs unto us this is a special requisite in prayer Psal 9. 12. He forgetteth not the cry of the humble 10. 12. Arise O Lord God lift up thine hand forget not the humble The fear of Gods greatness and goodness living in the heart will tend very much to humble the soul in its addresses to him and is very acceptable with him Ps 51. 17. The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise it s that Prayer that comes from a humble and broken Spirit that is well pleasing to the Lord the poor Publican that had nothing to say for himself But Lord be merciful to me a Sinner was accepted when the proud boasting Pharisce was rejected Luke 18. 13. 14. Proud Persons and Proud Prayers are an abomination to the Lord but he will not forget nor despise the prayers of the humble 6. To Pray in a right manner is to pray 6. Sincerely and not Hypocritically sincerely and not hypocritically and this can never be without sincerity and truth of heart to God-ward in the main of Religion Ps 51. 6. Thou desirest truth in the inward parts and in the hidden parts thou hast made me to know Wisdom 17. 1. Give ear unto my Prayer that goeth not out of feigned lips Unfeigned Faith and unfeigned Love and unfeigned Obedience and unfeigned Prayer is the Lords delight he loveth that he desireth truth in the inward parts Psal 145. 18. The Lord is nigh to all that call upon him to all that call upon him in truth heart and tongue must go together yea and there had need be more in the heart then the tongue expresseth rather then less an empty hearted Christian performs empty service makes empty airy prayers and must expect empty returns but truth and integrity reacheth Heaven it being the spirits work to effect it and truth alone is there imbraced 7. To pray in a right manner is to pray 7. To pray Briefly Briefly and without Tautologies and this has beer the practice of all Saints throughout all Generations and is the express command of our Lord Mat. 6. 7 8. But when we Pray use not vain repetitions or babling or speaking idely as the Heathens doe for they think they shall be heard for their much speaking be ye not therefore like unto them for your Heavenly Father knâ—weth what things you need before you ask them In which are two things observable 1. Our Lord forbids vain Repetitions Tautoligies and idle Talking in Prayer 2. Much speaking as if multitude of words would prevail with God this is it he reproves in the Pharisees as well as in the Heathen their making of long Prayers Mat. 23. 14. and this he forbids in his Disciples in warning them not to be like the Heathen who think to be heard for their much speaking it is much speaking in Prayer that Christ reproves as well as vain speaking and that appeareth 1. From the argument used to inforce the Exhortation Your Father knoweth the things ye have need before ye ask therefore you need not have much speaking about the matter 2. The pattern of prayer presented by Christ in the verses following as an example of the substance and brevity in prayer 3. The example of Christ Himself in Prayer Matt. 26. 39. The exhortation of the Wise man Eccl. 5. 2. According to which we find the Prayers of the Saints to be both brief and full of matter throughout all Generations Exâ—d 33. 12. and 16. 2. 2 Chron. 20. 5 12. â—an 9. 3 19. â— 1 King 8. 22. is the longest we read of on a special occasion yet without vain repetitions Acts 4. 24. All which confirms the truth that it 's a right manner of praying to pray briefly and this cannot be done truly but by the Spirit Christ would not have his to think that enumerating words like the Heathens or Papists or Hipocrites that pray by number and length of time and multitude of words is prevalent with God but to pray briefly and understandingly according to the word and work of the Spirit 8. To pray in a right manner and by the 8. In the fear of God Spirit is to pray in the fear of God as the fear of God is a choice new Covenant Vertue to dwell in the heart alwaies so especially when the soul addresseth it self to God in Prayer to do it in the holy awe of the Lord Psal 5. 7. As for me saith the Prophet I will come into thine house in the multitude of thy Mercies and in thy fear will I worship toward thy holy Temple It 's a choice frame of Spirit to serve the Lord with fear in all the parts of his service and especially in this of Prayer To serve him with Reverence and Godly fear They are the persons that God will accept and answer their Prayers Ps 145. 19. He will fulfill the desire of them that fear him he will hear their cry and save them 9. To pray in a right spirit and so in a 9. To pray holily right manner is to pray holily with a desire of holiness and a design for holâ—ness 1 Tit. 2. 8. I will that men pray every where lifting up holy hands without wrath and doubting To lift up holy hearts and holy hands is well pleasing to the Lord Psal 86. 2.
variously and differingly as he pleaseth and that for the use and edification of the Church for that indeed is the great end and use of gifts and he never intended to give to all his children gifts for publick service in the Church are all Prophets c. no tâ—â—y are not Some are Prophets or Spiritual and others are reputed as ignorant that is without gift for publick service but must rather learn 1 Cor. 14. 37 38. of which are Women in general and many Men likewise therefore be content with what God hath given thee and faithfully improve that and in so doing thou shalt not only meet with acceptation but it may be with increase For there are ways for use and improvement of Christians gifts though not in a publick way on a Church account that is inclosed and in family duties and in private with Brethren and Members Mat. 18. 19 20. therefore note this by the way 1. That it is a weakness for weak Brethren that have not a gift of publick use for edification to put themselves on publick imployment when it is neither profitable to the Church nor honourable to the Lord. 2. That its the Churches weakness to urge Publick Duty on Private Spirits A fourth hinderance and discouragement 4. No return of prayer in Prayer is may the soul say I have prayed often and waited long but I doe not find that I have any answer or return of my Prayers but rather the contrary God seems to go over all my Prayers and to work contrary to my Prayers and to write bitter things against me the more I pray the worse it seems to be and what should I do in this matter Answ 1. In General if it be so indeed as you suppose yet be not discouraged it is no otherwise then sometimes hath been the dealings of God with his people formerly as appears by their complaint in this matter Psal 13. 1 2. How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me how long shall I take councell in my soul having sorrow in my heart daily how long shall mine enemies be exalted over me yet the Prophet giveth not off but prayeâ—â— still ver 3. Consider and hear O Lord my God lighten mine eyes lest I sleep the sleep of death And further the Lord did not only seem to forget and not hear the Prayers of his Servants but to be angry with the Prayers of his people Psal 80. 4. O Lord God of Hosts how long wilt thou be angry with the prayers of thy people See ver 5. 6. and ver 7. 14. He continueth Praying still Turn us again O God of Hosts look down from Heaven and visit this Vine c. so that if the case be thus yet be not discouraged but pray still and faint not the Lord proveth the faith and patience of his People for he hath not said to the House of Jacob seek ye me in vain and remember that it is a note of a graceless person to give off and to say it is in vain to serve the Lord and what profit is it that we have walked moâ—rnfully before him Mal. 3. 14. But it often comes to pass that God doth not answer the Prayers of his people from several just grounds which I shall endeavour to shew as followeth 1. It may be thou Prayest for that which Grounds of Gods not answering Prayer God will not give or for that which he hath not promised or at least not promised it in the way and at the time that thou wouldst have it so did Moses that servant of God pray for that which God would not give him and then it is in vain to pray against the will of God see this in Deut. 3. 23 26. Moses besought the Lord that he might not die but that he might live and go into the goodly Land but God had designed the contrary and would not answer his Prayer ver 26. The Lord was wrath with me for your sakes and would not hear me and the Lord said unto me let it suffice thee speak no more to me of this matter c. So that when the people of God ask of him things that he will not give them but hath determined the contrary it s in vain then to ask see the like Jer. 7. 16. Pray not thou for this People neither lift up cry nor Prayer for them neither make Intercession nor Prayer for them for I will not hear thee Or secondly if thy Prayer be right in all things in this matter he may answer thee and thou not know it For 1. God does not always answer the Prayers of his people in the same things they pray for and yet answer them in that which is equivalent that is as good and better then that which they prayed for for God knoweth what is good and giveth the best good to his people Thus Moses prayed Exod. 33. 18. Lord I beseech thee shew me thy Glory he asked too much of God not too much for God to grant but too much for Moses to receive if he should have had his desire it would have killed him ver 20. And he said thou canst not see my face for there shall no man see me and live But God answered him in that which was better for him in his present capacity that is the sight of his goodness which should suffice him till he was capacitated to see his glory Ex. 34. 6 7. So likewise Paul 2 Cor. 12. 7 8 9. he prayed thrice to be rid of the Thorn in the Flesh the messenger of Satan that buffeted him and the Lord answered him not in the very thing but in that which was as good and better My Grace is sufficient for thee â—ay strength shall be perfected in weakness and this the Apostle took for a good and full answer most gladly will I therefore glory in mine infirmities that the power of Christ may rest upon me c. So it may be thou hast prayed over and over again and again to be delivered from afflictions and persecutions and yet they increase daily and thou thinkest God hath not heard thee but if he assure thee that his Grace shall be sufficient to bear thee up under all that he hath done and will bless thee with strength in thy Soul that is enough and a gracious answer and that he will deliver in his time for this he hath promised it may be thou hast been wrestling and praying against thy corruptions of nature and crying out as the Apostle O wretched man that I am who will deliver me And when shall I be delivered c. and yet canst not be rid of them but some of these Canaanites do still remain and so thou thinkest that God does not hear thee but if he lead thee thereby the more to Jesus Christ to see the need thou hast of him and the salvation that is in him keeping up the warfare still and keeping humble in
impossibilities God hath said that he that believeth not shall be damned and sworn that such shall never enter into his rest God must be unfaithful if wicked and ungodly men be saved who so live and die without Repentance and not only so but the Faithfulness of God binds them over to all the Plagues and Judgments threatned in the Book of God a dreadful word for all impenitent sinners and hypocrites and might serve to â—right them out of that dreadful estate 7. And finally all the Names and Titles 7. And finally all thâ—â—ules gâ—vâ—â— to God in Scriptuâ—e are significant given to God in Scripture are significant and serve to discover his Nature and Being to us as El God denotes him to be a strong Lord a creating preserving ruling governing Power Jehovah an eternal Self-Being and gives Being to all things especially to his Promises in fulfilling them Exod. 6. 3. I appeared to Abraham and to Isaac and to Jacob by the name of God Almighty but by my name Jehovah was I not known i. e. he appeared to them a God making Promises but now a God fulfilling Promises which his Name Jehovah imports and as he was then Jehovah a God fulfilling all the Promises made to Abraham c. relating to the old Covenant and bringing them into the Land of Canaan see Jos 21 44 45. and 23. 14 15. so he is Jehovah still and will as certainly perform all the Promises of the New Covenant to his spiritual Israel i. e. all that believe and obey the Gospel both of Jews and Gentiles Rom. 2. 10. Glory Honour and Peace to every one that worketh good to the Jew first and also to the Gentile and this our glorious God is in all both in Name and Nature gloriously infinite and infinitely glorious and eternal Exod. 15. 6. The right hand of the Lord is become glorious in power the right hand of the Lord hath dashed in pieces the enemy c. v. 11. Who is like unto thee O Lord among the Gods who is likâ— unto thee glorious in holiness fearful in praises dâ—ing wonders Deut. 33. 27. the Eternal God is thy refuge and underneath are the everlasting arms c. Jer. 10. 10. but the Lord is the true God he is the living God and an everlasting King c. Ps 90 2. before the Mâ—untains were brought forth or ever thou hadst formed the Earth and the World even from everlasting thou art God 3. How this one God subsisteth as he subsisteth in and of himself and is an infinite eternal glorious Self-being invisible and incomprehensible So in the Scriptures of Truth the Father Son or Word and Spirit is declared to be this one God so that this one God subsisteth in three Father Son and holy Spirit and these there are one each of the three is God and yet three is but one God 1. The Father is God Rom. 15 6. That 1 The Father is God ye may with one Mind and one Mouth glorifie God the Father of our Lord Jesus Christ 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and Eph. 4. 6. One God the Father of all 2. The Son is God Psal 45 6 with 2 The sâ—n is Gâ—d Heb. 1. 8. But unto the Son he saith thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom c. Heb. 1. 10. from Psal 102. 25. And thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thine hands c. John 1. 1. In the beginning was the Word and the Word was with God â—nd the Word was God Isa 6. 3. The Sâ—râ—phims cryed one to another and said holy holy holy is the Lord of Hosts c. and it was Jesus Christ the Son of God they cryed out unto and called him the Lord of Hosts and that the whole Earth was full of his glory John 12. 41. These things said Esaias when he saw his glory and spake of him It is he who is over all God blessed for ever Amen Rom. 9. 5. This is the true God and eternal Life 1 John 5. 20 3. The Holy Spirit is God Act. 5. 3. 3 The holy spirit is God Why hath Satan filled thine heart to lye to the holy Spirit v. 4. Thou hast not lied unto men but unto God And the Lord states all Worship to be performed in this Name as the Name of the only true God Mat. 28. 19. go ye therefore and Disciple all Nations baptising them in the Name of the Father and â—on and of the Holy Spirit i. e. in the autâ—ority of that Name the great Name of God But I shall endeavour to speak more 2 A more distinct speaking tâ— thâ—s mystery largely and distinctly of this unsearchable Mystery though in this imperfect state we never can attain the perfection of Knowledg herein but rather believe the truth that it is than understand how it is I fear that many have been too boldly curious and confident in this matter which is in it self an unsearchable mystery the Apostles by whom as instruments it 's revealed to us contented themselves in the revelation thereof not curiously enquiring into the mystery it self but concludes it to be a mystery 1 Tit. 3. 16 And without controversie great is the mystery of Godlâ—ness God manifested in the flesh c. and the Apostle prayeth for the Saints that they might come to the acknowledging of the mystery of God even the Father and of Christ but we think it scarce enough for the Saints to acknowledg and believe this mystery but must come to know how it is and it may be by human distinctions so darken it that not one of a hundred among believers can understand and some because they cannot by reason understand it deny it and so lose themselves in the loss of Faith in the knowledg of God according to his own discoveries in the Word of his Grace That the Father is God and the Son is God and the holy Spirit is God is evident from the Scriptures beforementioned and might be evinced by many more and without all arguments the Scripture alone is the ground of our Faith and that all three must be included in the unity of the Divine Nature is as clear and that not only 1 Three in one prov'd by infallible consequence 1. By infallible deduction and necessâ—ry consequence from the Scripture which lets us know that there is none other God but one then we must rationally and religiously conclude that those three are all included in this unity of Divine Essence and is this one God or else necesâ—aâ—ily must own a plurality of Gods which is destructive to that unity in Essence 2. The Unity in Essence in these three is 2 Proved in their unity in Creation Preservation Redemption proved in their unity in the Work both of Creation
ever the Scâ—â—ter of thy Kingdom is a right Sâ—â—pter Thou 〈◊〉 〈◊〉 teousness and hatest Wickedness 〈◊〉 God even thy God hath 〈◊〉 〈◊〉 〈◊〉 Oyl of Gladnesâ— above thy fellows This is a high and glorious Description of the Son of God yet in his both Natures Man as well as God as he was aâ—â—â—â—ted with the Oyl of Gladness above his fâ—llâ—ws as he was the Son of God Heb. 1. 1. God hath in these last days spokâ—n to â—â— by his Son is it by the Divine Nature onely surely I suppose none will say so but in and by that Person which was and is his Son the Man Christ Jesus that holy thing that was born of the Virgin Luk. 1. 35. and called The Son of God Phil. 2. 6 7 8. It was the same He that was in the form of God and thought it no robbery to be equal with God that was made in the form of a Servant c. Surely it was not the Divine Nature onely that was not subject to death 2. His Name Christ signifieth Anointed 2. His Name Christ imports bâ—â—h Natures there is the Anointing and the Anointed the Divine Nature is the Anointing the Humane Nature is the Anointed And indeed it 's contrary to the Divine Revelation of this Mystery to suppose a Christ or Son of God in one of the Natures onely whether the Divine or Humane Look on the Humane without the Divine so he would not be Anointed or the Divine without the Humane so it is the Anointing not the Anointed It 's a conception that in it self seems to un-Son him and un-Christ him let no man put that asunder which God hath joyned together for as he was Christ the Anointed so was he the Son of God Mat. 16. 16. Thou art the Christ the Son of the living God 3. Otherwise to understand it and to 3. Else he must be a Son diveâ—s manner of ways suppose impossibilities in this because it may seem so to our reason seems to un-God the whole Trinity in whom and with whom all things are possible and all things by him declared we ought to believe It seems to import that Christ is a Son in differing manner of ways either two Sons one by Nature and another by Grace and Personal Union or one manner of Son before time and another manner in time so making things to be various changable and new to God as it is to us and so Christs Humanity must be an addition to the Son of God Whereas the Scripture presents us with one onely Son of the Father God and Man by whom he made the Worlds and by whom it all consists and by whom he will save the World i. e. such as shall be saved 1 John 4. 14. and by whom he will judge the world Acts 17. 31. by whom it was the Fathers great and eternal Design to open and make known the Mystery of himself in his times 1 Tim. 6. 15 16. Even the same that was yesterday and to day and for ever which cannot be true if the Sonship of Christ was not the same to the Father at first as it was at last This seems to un-God him and make him like to man and not eternally the same So that this Truth thus considered seems to contradict that common notion of Christs being the Son of the Father in the Divine Nature onely by an Eternal Generation in the Godhead onely which seems to be an unwarranted expression and that which the Scripture which is the Divine Revelation of all Truth is unacquainted with being rightly understood Permitting the sence of it own language it will appear that all those Scriptures that speak of the begetting of the Son of God intends him as he was the Christ the Son of the Father in the Unity of Natures and not in the Divine Nature onely John 1. 14. It was the Word as made Flesh that was the onely begotten Son of the Father full of Grace and Tâ—uth begotten in the Eternal Counsel and Mind of the Father 1 Pet. 2. 20. and in time according to purpose was wonderfully begotten in the Womb of the Virgin Luk. 1. 31 35. Gal. 4. 4. which must be understood in his whole Person God and Man whole Christ Christ is said in Scripture to be the first-begotten or first-born on a three-fold accoâ—nt Christ the Fiâ—â—t-Begottâ—n fiâ—◠〈◊〉 upâ—â— a three fold accâ—unt 1. He is said to be the First-begotten or First-born of every Creature Col. 1. 15. Rev. 3. 1â— and here he lieth at the bottom of the Creation as all was made by him 2. He is said to be the First-born among many Brethren Rom. 8. 29. and here he is presented to us as lying at the bottom of Election as the rest were elected in him Ephes 1. 4 5. 3. He is said to be the First-begotten of the Dead and so he lieth at the bottom of the Resurrection Rev. 1. 5. 1 Cor. 15. 20 21 22. and to this doth the Apostle apply â—sal 2. 7. Thou aâ—t my Son this Day have I begotten thee Acts 13. 33. But to finish this I shall draw up the result in this short Conclusion â—hat as the Son of God was promised to come forth and did come forth in time so was he considered by and with the Father before time But he was promised to come forth and did come forth God and Man in time Therefore he was so the Son of God before time which hath been fully cleared Yet I adde John 16. 30. 17. 8. Isa 9. 6. or else he was not yesterday and to day the same for ever Further As we are to understand him always to be the Son of God in both Natures so are we to understand him to be the Son of Man in both Natures God-Man as Man-God God and Man in one Person so that the Son of God is the Son of Man and the Son of Man is the Son of God Mat. 9. 6. That ye may know that the Son of Man hath power on â—arâ—h to forgive sins John 3. 13. Hence his Blood is called The Blood of God Acts 20. 28. And that God laid down his life for us 1 John 3. 16. Yet the Divine and Humane Nature remaining distinct and unmixed though in the Unity of Person One Man One Son truly God and truly Man yet Relative Properties and Operations distinct as to the Divine and Humane Nature at least in the time of his Humiliation Thirdly Touching the Divinity of the 3 Touching the Divinity of the holy Spirit Holy Spirit that he is God as I said before he is of God and is God This is evident in the Scriptures He is joyned in with the Father and the Son in the Work of Creation Gen. 1. 2. Job 26. 13. and 33. 4. in the work of Teaching Prophesying Convicting Converting it 's all applied to the holy Spirit John 14. 26. 1 Cor. 12. 7. to 11. John 16. 8. The holy Scriptures declare the holy Spirit
to be of God and therefore God of the same Nature and is the Efficacious Effecting Power of the Father and the Son the Father is the Fountain and first Cause of all things it 's he of whom are all things the Son is the Medium or Arm by which it is effected for whose sake it was done and by whom it was done by whom are all things The holy Spirit is the Effecting Power accomplishing what he purposed in and by his Son as the Way hence the holy Spirit is called in Scripture The hand of God Job 26. 13. Psal 139. 5 10. Isa 50. 2. and 59. 1. The finger of God Exod. 8. 19. 31. 18. Deut. 9. 10. Luk. 11. 20. with Mat. 12. 28. The Power of God Luk. 1. 35. 24. 49. with Act. 1 8. The breath of God Ps 33. 6. Job 33. 4. And this is the Spirit of the Father and the Son and is Omnipotent Omniscient and Omnipresent this Spirit is in the Father and the Son and proceeds from the Father and the Son John 14. 16 17 26. 16. 7. and is the Convincing Converting Power of God the Teacher and Comforter of his People Whereas some say that the holy Spirit is The opinion that the holy Spirit is a Creature confuted a Creature a glorious Created Spirit and not God there is no ground in Scripture for such an imagination but its contrary to the Truth thereof The Reasons ordinarily rendred are 1. Because he is said in Scripture to be sent by the Father and the Son therefore subject to the Father and the Son and must be a Creature for greater is he that sends than he that is sent I answer He may be said to be sent of God and so is Christ the Son and to be subject to the Father and the Son yet one in the same Nature and Essence his being in Office and Work subject no whit derogates from his Divinity All the Actions of a man follows the Understanding and Will of which the Head and Heart is the seat yet the Hand works what the Head and Heart directs unto this argueth not that the hand is not essentially of the same body because subject to the head neither doth it argue inferiority though subjection in essence or substance but in office and work for every Member of the Body is of the same though every Member hath not the same Office and Work yet all are governed by the Head and Heart and shall be of the same in Glory to eternity I mind this low comparison which Reason can reach to illustrate this high and divine Myâ—â—ery by of Father Son and holy Spirit God may be and is said to be the Head 1 Cor. 11. 3. and 3. 23. and the Son may be said to be the Heart of God he thâ—◠〈◊〉 and is in the â—â—som of the Father John 1. 18. and came out from God Joh. 1â— 27 28. the holy Spirit the Hand by which the Head and Heart worketh and accomplisheth all as I minded before yet all three in unity of Nature Will and Work 2 Reason because it 's said he shall not speak of himself c. this shewes him not to be God Answ This is not spoken by Christ to declare the Spirit not to be God but to distinguish the Spirit of the Father and the Son from all false Spirits whether of Devils or Men that as the Father hath honored the Son and will have all men to honour the Son even as they honour the Father Joh. 5. 23. so it is the Office and Work of the Spirit not to speak of himself or of the Father either distinct and without the Son but to be opening the Mystery of the Father and the Son the good Will of the Father in the Son to shew Jesus Christ unto us because he is the Way the Truth and the Life Joh. 14. 6. If our Teaching be of the Spirit of Christ it opens Jesus Christ unto us and the Mystery of the Love of God in him the Pardon Peace the Life and Salvation which is in him 1 Cor. 2. 12. Now we have received not the Spirit which is of the World but the Spirit which is of God that we might know the things that are freely given us of God but false Spirits speak of themselves and exalt themselves and in something or other designedly derogates from Christ and the Salvation that is by him In this Answer note these two things 1. In that he speaks not of himself but shews us the things of Jesus Christ things to come i. e. the Salvation to come that is to be obtained by our Lord Jesus Christ with eternal Glory it is so far from proving him not to be of God that it indeed proves him to be God and one in the same Work with the Father and the Son to exalt the Son as the Father hath And 2ly That he is in this by our Lord clearly discovered to us in way of distinction from all false Spirits who exalt themselves and not the Son of God and iâ— the special character or discovery of the difference between the Spirit of God in its Workings and the Spirit of the World the one exalts Christ our Lord and Saviour opens him and the Mysteries of Life by him the other leaves him out speaks of it self and exalts its self without him and this is indeed the Spirit which is not of God or of Christ what ever persons pretend unto in this false self-exalting and Christ-abasing Spirit 3 Reason Because the Spirit is said to hear to have a hearing property what he shall hear that he shall speak c. Answ 1. Hearing in it self is no argument to prove the Spirit not to be God for God in Scriprure is frequently said to hear Ps 65. 2. Jer. 8. 6. 2. Hearing in Scripture-sense imports Understanding Mat. 13. 13 14. so that by Hearing in that saying of Christ we are to understand is meant the Spirits Understanding and Knowledg of the depths of the Mysterys of Salvation that is by Jesus Christ and to be opening that to the Saints 1 Cor. 2. 10 11 12. 4. Because it is said that the Spirit maketh intercession for the Saints according to the Will of God therefore not God Answ The word properly must be understood in us Rom. 8. 26 27. the scope of the matter explains its self the Spirit helpeth our infirmities this is the way of the Spirits intercession by helping our infirmities with sighs and groans which cannot be uttered rationally this must be in us and this sutes with the Scripture in this case Jude v. 20. praying in the holy Spirit so that the Spirits Intercession for us or in and by us is by helping our infirmities both in matter and manner according to the Will of God Zech. 12. 10. Christ our Mediator is our Intercessor for us and the holy Spirit is our Intercessor in and by us helping and assisting us to pray for such things as
we need and in such a manner as we ought so that all those Titles given to the Spirit in the Scripture and those Works ascribed to him relating to his Office and Work in the God-head no whit derogates from his Union in the same Divine Nature or eternal Existency in and with the Father and the Son That there is any personality in God or three Persons in the Divine Essence is a Language I do not yet understand is made use of in the Scriptures therefore I avoid the terms though I am not willing to question or doubt but that those who use it who are godly and understand what they say do it thereby to express the Truth of the Scripture-distinction in the Trinity i. e. that there is Father Son and Spirit in unity of Nature and is but one God the word Person being not at all as I know given either to the Father or holy Spirit but to the Son as God and Man in one Person The truth of the Trinity proved from the Old Testament And this Truth i. e. a plurality in one infinite and eternal God is clearly to be proved from the Old Testament even from the Creation and that probably in more clear and God-like Terms of Distinction than Persons which probably the Learned have avoided for some at least supposed good Reasons on which account I shall at present say no more onely present to those that understand Gen. 1. 1. with vers 26. The sum of all is this That God is One Eternal Infinite Substantial Being distinguished into Father Son and holy Spirit and in all there are Divine and Distinct Relative Properties and Operations yet in all no one wills no one acts without the other Gen. 1. 1 2 26. Heb. 1. 2. Job 33. 4. Thus have I given a brief Discovery of The Conclusion my little little Apprehension in this great and wonderful Mystery of all Mysteries whom rightly to know is Life Eternal a Mystery not too curiously to be pried into but in the plain Demonstration of his own Word and I am sure it will remain a Mystery still This I believe is necessary for every Christian to believe in this matter That there is One onely True God and that this True God is One in Essence and Nature and that the Father Son or Word and holy Spirit is this True God That Jesus Christ in his both Natures Divine and Humane is the Son of God The second Man is the Lord from Heaven 1 Cor. 15. 47. And that the holy Spirit is the Out-goings and Effecting Operations of God and so is God of the same Nature the Enlightener Convincer Converter Sanctifier Strengthener and Comforter of the Saints in and 〈◊〉 â—eaâ—s appointed for that end i. â— tâ— Word of Truth and Doctrine of the Gospel Fourthly Where this glorious God is 1. He is in all places by his Spirit Psal 4 Where God is 139. 7. Whither shall I go from thy Spirit and whither shall I flee from thy presence See Vers 8 9 10. Prov. 15. 3. The Eyes of the Lord are in every place beholding the evil and the good 2 Chron. 16. 4. The Eyes of the Lord run to and fro throughout the whole Earth to shew himself strong in behalf of them whose Heart is perfect towards him And as he is by his Spirit every where So 2. His Paternal Presence is in Heaven God the Father is in Heaven his Glorious Majesty for we must believe God to be a Substantial Being not â—n Airy Fancy a Nothing and such a Substantial Being as the Scripture declares him to be yea and infinitely beyond all Verbal Declaration or Heart-Conception that He is such an One whom no man hath seen nor can see and live such a One in his own Glory that if he should discover himself to the World would destroy it at once for no man hath seen him or can see him 'T is true Jesus Christ his Son is the Brightness of his Glory and the express Image â—f his Substance Heb. 1. 3. But the Glory of the Father is a hidden Glory and by the Son the Father hath been and shall be revealed in His Times 1 Tim. 6. 15 16. And Heaven is his Throne and the Earth his Footstool That the glorious Habitation of God is in Heaven is clear from Scripture-Revelalation that whiles the Son was on Earth the Father was in Heaven John 20. 17. Touch me not for I am not yet ascended to my Father but go to my Brethren and say to them I ascend to my Father to and your Father to my God and to your God And Christ teacheth to pray Our Father which art in Heaven c. Mat. 6. 9. And the Heaven where the Glorious Majesty is seems to be above all Created Heavens in the Increated Heaven his Eternal Habitation For as God is Eternal so He must have an Eternal Habitation Which is the Heaven into which Christ our Lord is Ascended to the Right Hand of Power and Glory Ephes 4. 10. He that descended is the same that ascended up far above all Heavens c. The most Glorious Heaven and Eternal Habitation of GOD far above all Created Heavens is called The High and Holy Place where He dwells Isaiah 57. 15. Psal 8. 1. Thou hast set thy Glory above the Heavens i. e. the Created Heavens Psalm 113. 4 5 6 The Lord is High above all Nations and his Glory above the Heavens Who is like unto the Lord our God who dwelleth on High who humbleth Himself to behold things in Heaven and Earth i. e. To behold things in his Created Heaven and Earth Who is said to humble himself to behold things in Heaven and Earth that is Because the Created Heavens and Earth are all in the Fallen State by reason of the Sin and Fall of Man Therefore God doth greatly humble himself in looking after the Heavens and Earth in the Fallen State CHAP. II. Of the Holy Scriptures That it is the Divine Word and Will of God proved by many Divine Arguments I shall now proceed to present some grounds to prove the holy Scriptures to be the Word Will of God the holy and vine Truth of God it being a matter of concernment for Christians to be established in next our believing that there is a God and indeed we cannot savingly believe that God is unless we believe the Truth of his Word that it is the Divine Revelation of his Will relating both to matters of Faith and Practice in order to our spiritual and eternal well-being And I trust I shall propound several weighty and undeniable grounds for Confirmation of Faith in the Truth and Divinity thereof And the fâ—rst â—ort of Grounds I shall present 1. It s own witness which proves it Diuine are such as ariseth from it self that we may see its own Witness full of all sufficiency to prove its own Divinity 1. It s Divine Purity proves it to be of 1. It
of God theirs is and shall be the Consolations of the Scripture all its promises are Yea and Amen in Christ Jesus 2 Cor. 1. 20. theirs is the Grace held forth in the Scripture and theirs shall be the Kingdom of the Glory promised 4. If this be truth that the Scriptures are Vse 4 the Word of God i. e. his Divine Will made manifest to men then wo to all wicked men that walk contrary to this Rule they are not only like to miss of the Glory promised but must expect undoubtedly to meet with all the Plagues especially the eternal Plagues and Judgments therein denounced against unrepenting sinners If the Scriptures be the Divine Word and Will of God given as the Rule of Faith and Practice in order to our serving and the attaining of the Righteousness and Life therein held forth then wo to all those that slight it and refuse it that will have none of it that take what they list and leave what they list or like not certainly such must know one day what it is to undervalue the Word and Will of so high and so holy a God CHAP. III. Of the Creation of the World and all things therein 1. IN general that God created the World and all things therein is plain by manifold Testimonies of Scripture Gen. 1. 1. â—sal 33. 6. 136. 4. to 9. Act. 14. 15. 17. 24. And not onely so but 2. Light of Reason teacheth the same that there must needs be a First Cause of all things from whence they proceed Though Reason teacheth not the time and manner thereof that we must have from Divine Revelation Heb. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God c. that is not onely that God made the Worlds but the Manner Method and time according to the Scripture-Revelation Gen. 1. This the Apostles as we understood by Faith in the truth of that Revelation And this Creation of the Worlds intends the Celestial World and the Terrestrial World and all things therein whether they be things in Heaven or things in Earth visible and invisible c. all things were created by and for Him And that He made the Worlds in six days and that He made all things good yea very good the Scripture informs us in and the matter whereof the World was made is exprest Gen. 1. 2. the deep unformed Chaos The Earth was void and without form and darkness was on the face of the deep c. When this unformed Deep was created I suppose is not exprest in Scripturâ— though its supposed to be part of the first days Creation and intended in vers 1. Iâ— the beginning God created the Heaven and the Earth i. e. the matter of which Heaven and Earth was afterwards formed But this seems not to be the thing intended and that 1. Because this confused deep was neither Heaven nor Earth 2. In that the Creation or forming of Heaven and Earth in order followeth and the word Beginning seems not to intend the first days work only but as a Preface or Prologue to the whole six days work in which the Heavens and the Earth were created in the beginning i. e. in the first six days of the World God created the Heaven and the Earth according to the Method there exprest in which all was finished and God rested from His Work the seventh day Whether God made the matter of which all was made of nothing is known onely to Himself Reason seems so to teach that if there were any first matter uncreated of which all was made that there must be something Eternal besides God But this being a secret I shall so leave it conâ—luding with the Scripture-Light and Language Hâ—b 11. 3. Through Faith we und 〈…〉 and that the Worlds were framed by the Word of God so that the things that are 〈◊〉 not made of things that do appear The Unity of the Father Son and Spirit with the Mâ—nner and Method in this Work of Creation I have according to my Understanding in the Scripture-Light spoken to in what I have before written concerning God The Reasons of Gods making the Worlds seems to be rendred in the Scripture i. e. to â—ulfil His Eternal Will and Counsel and to shew His Eternal Power and Godhead Eph. 1. 11. Rom. 1. 20. to glorifie Himself in His own Works Prov. 16. 4. 1 Chron. 29. 11. and that all things might glorifie Him therefore He made all things in a suitableness thereunto for He made all things good very good CHAP. IV. Of the Creation of Man IN this Chapter I shall according to the Light of the Divine Revelation treat of Mans Creation in five particulars 1. The time when he was made and 1 The Time when that is expressed Gen. 1. 26 31. to be the sixth day after all the rest of the Creation was made God made all things first and Man was the last of the Creation in relation to his time of being formed though first in purpose and council In which we may learn that ordinarily Gods greatest and most glorious ends and designs are effected in his last and concluding Work so it was in this wonderful work of Creation all the fore-going Work was but an Usher or Preparation for Man So it was in his calling Abraham out of his Country and the Affliction of his Seed four hundred years it was all in order to their possession of the promised Land which was the crowning Work at last and all before was a Preparation to it so in the work of Redemption and Restauration by Jesus Christ in all the parts of it the last will be the perfecting and crowning Work so in the Saints spiritual Race and Warfare and the Regeneration-state the last is that shall crown all 2 Tit. 4. 7 8. 2. Man was in his Creation the most 2 The Excellency of Man in his Creation excellent of all Gods Works here below and this appeareth 1. in that he made all things for him before he had made him he built him the World for his House the Garden of Eden for his Pleasure and Delight and all the Creatures for his Service and this appears in that he made all things first and last made Man and brought all to him and made him Lord of all Gen. 2. 19 20. Psal 8. 6 7 8. 2. In that he took time to consult about making man more than in all the rest of the Creation the rest of the Creation was made suddenly he spake the Word and it was done and much was done by Divine Ordinance Genes 1. 11 12 20 21. but when he comes to make Man he deliberates upon it an there seems to be as it were a Consultation of the whole Trinity Let us make Man which he did not of any other part of the Creation 3. In that he made Man in his own image and after his own likeness which is not said of any other of the Creatures so
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
by another Name which the Mouth of the Lord shall Name the Lord will take away that Name of Reproach which his people hath had in the world throughout all ages and they shall be known and owned even by their Enemies to be the blessed of the Lord Isa 61. 9. All that see them shall acknowledg that they are the Seed which the Lord hath blessed chap. 60. 14. The Sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy feet and they shall call thee the City of the Lord the Zion of the Holy one of Israel 6. In this new Estate their work shall 6 Shall sing new Songs of Praise be to sing new songs of praise to God and to the Lamb Rev. 5. 9. 4. 8. that is it the prophet speaks so much of and exhorts so much unto singing of new songs Psal 96. 1. and 98. 1. it relates especially to this Estate they shall sing such new songs of praise to God and to the Lamb as none can learn but the Redeemed ones suitable to the measure of the new work in them can the Saints now sing new songs or else they were better sing none but then they shall be compleated therein without mixture Reasons from Scripture further to illustrate and confirm this glorious Truth 1. It s the accomplishment of the Eternal Counsel and purpose of God the Prophet speaking of this same work i. e. the Restauration saith Isa 25. 1. Thy Counsels of old are Faithfulness and Truth So likewise Reason Further to confirm this Truth 1. The purpose and counsel of God the Apostle Paul deeply discoursing discovering this Mistery of the Restauration by Jesus Christ in the New Covenant saith Eph. 1. 11. Who worketh all things after the Counsel of his own Will Hence it is that Jesus Christ by whom the Work was to be accomplished was from Everlasting Mic. 5. 2. John 6. 38 40. And the Mercy of God herein is from Everlasting to Everlasting 2. His Eternal Grace and-Love to his 2. His Eternal Grace Love Chosen Ones whom he purposed to this Estate therein to glorifie the Riches of his Grace and to glorifie them with this Glory in this New World Jer. 31. 3. 2 Tim. 1. 9 10. 3. This is the substance and Life of the 3. This is the substance of the New Covenant New Covenant which all true Christians believe and should claim their Interest therein and indeed it is of concernment to all Believers to understand what and wherein Heirship doth consist which is to this New World see the New Covenant Gen. 12. 3. and 22 18. In thy Seed that is in Christ shall all Nations of the Earth be blessed This Promise in the word Blessed includes the Blessedness of this New World to the Heirs thereof So the Apostle applyeth it as hath been before minded Rom. 4. 13 16. Gal. 3. 18 19. 29. in all which it 's evident that the Hiership of Abraham and his Seed that is Believers by vertue of the New Covenant is to this Inheritance which serves to open the Heirship spoken of in all other Scriptures I mean the New Covenant Heirship 4. It was the great Designe of God made 4. It was the designe of God manifest since the Fall manifest ever since the Fall and all things since hath been working in order thereunto Gen. 3. 15. and 12. 3. Psal 37. 11. with Mat. 5. 3. Rev. 5. 10. It was the great Designe of God in sending Christ into the World and of Christ in coming into the World to do that for the World without which this new Work and World could not be accomplished Heb. 11. 40. And in order to the accomplishing hereof he is ascended up where he was before to prepare a place for his People John 14. 2 3. and to prepare a people for that place Heb. 12. 2. 2 Cor. 5. 5. And when he comes again the second time in his Power and Glory it will be in order to the finishing of this Work Mat. 25. 34. Rev. 21. 1. to the Object It 's frequently said in Scripture that the Reward of the Saints is in Heaven That it 's laid up in Heaven for them c. 1 Pet. 1. 4. Ans It is true it is so and that without any Contradiction at all to this present Truth which is so apparantly held forth in Scripture It behoves us so to Understand one Truth as not to lose or destroy another which hath been a great Weakness amongst Christians But let us see a little how both may stand together the Inheritance of the Saints may be said to be in Heaven and to be reserved in Heaven for them 1. As all the good Gifts of God given to the Saints on the Gospel account now in this day of Grace in order to that Glory are said in sence and substance to be in Heaven for our Heavenly Birth must be from thence John 3. 3. Except a man be born again above so the Word is he cannot see the Kingdom of Heaven Jerusalem which is above is the Mother of us all and every good and perfect Gift cometh down from the Father of Lights Jam. 1. 17. And doubtless the Glory of that Estate is administred here below by the Word and Spirit 1 Cor. 2. 9 10 12. But the Glory it self is reserved in Heaven till the time appointed and then the Glory shall be administred down from thence as now the Grace and gracious Gifts are 2. We Read in Scripture that New Jerusalem must come down from God out of Heaven and the Tabernacle of God will be with them Rom. 21. 23. So that it may very well stand together that it is in Heaven and yet shall come down into the New Earth No wonder if that State and Glory of the Saints is called Heaven then when in perfection in the New earth and New state of the Church in it's imperfection in this side that Glory because made partakers of some of the Virtues of Grace is called Heaven and the Kingdom of Heaven Mat. 13. 31 32 47. and 25. 1. Rev. 18. 20. 3. It is said in Scripture that the Bodies of the Saints shall be fashioned like unto the Body of our Lord Jesus Phil 3 21. and they shall be like unto the Angels Luke 20 36. and that they shall have Spiritual Bodies 1 Cor. 15. 44. Capable to ascend and descend and so may have the possession of Heaven as well as of the Earth if it will add to their Glory But he will make the place of his Feet glorious Isa 60. 13. and what place that is see Ch. 66. 1. Mat. 10. 35. Act. 7. 49. â—o conclude this Chapter this opens â— Window into that Truth so much by most condemned that is the personal Reign of Christ with his Saints where it 's like to be no doubt but in this New World must have the
this way as that they thought scarsly any Scripture there or worth a looking into unless brought in in this way which is a great and dangerous temptation But if at any time the Spirit of the Lord do in distress supply the soul in this way it may be known 1. When the Scripture is suitably applied to the souls condition 2. When the fruit thereof is thankfulness to God humility and an humble walk with God and with his people for delusions in this case are accompanied with bad effects as pride self-exalting neglect of duty to the Lord and slighting the Word unless it be in this manner of revelation as it 's called but to the Believer every word of the Lord is pure and precious and the Spirit meets with sealing evidences sometimes in one word and sometimes in another from the openings of the Grace and Glory of the new covenant with the applications thereof so that the soul can say on good ground this is my promise where-ever it finds it my Grace my Glory and the Lord is my Portion my God in whom I trust 2. By his work in the soul 2. The Spirit seals Assurance by his work in the hearts of Believers as by his Word he leaves such an impression upon the soul of his own likeness by which the whole man is in a measure formed into the Image and likeness of Christ that upon examination the Believer finds the Spirit of Christ is there he finds Faith and Love and Humility and Meekness and Obedience and Joy in the Lord from whence the Believer clâ—arly concludes that the Spirit of the Lord is there it is the Spirit of Adoption that inables those in whom it is to cry Abba Father that is it discovers the Adoption and Sonship to the soul and this doth not import alwaies an undoubted assurance yet the soul can cry it out cry Abba Father so it is in both Scripture that speaks of this truth Rom. 8. 15. Gal. 4. 6. It 's a Metaphor taken from children who when their Father frowns or hides his face yet they lose not their relation though they cry yet their cry is Father Father so gracious souls that have the Spirit of Adoption though but low in their apprehensions yet they cry it out Father Father and claim their interest and relation still Obj. In the same Scripture it 's said for Quest ye have not received the Spirit of bondage to fear again but the Spirit of Adoption c Which seems to import that where the Spirit of Adoption is all doubting and fears is done away and John saith 1 Joh. 4. 18. That perfect love casteth out fear Answ 1. We are to understand that the Ans Apostle in this place is distinguishing between the two ministrations i. e. between the old and new Covenants and the differing spirit that each tended to the first with all its sacrifices which could not make the comeâ—s thereunto perfect as pertaining to the conscience Heb. 9. 9. and 10. 1. had a natural tendency to leave them under bondage and fear there being a remembrance of sin every year when the sacrifice was over they must necessarily be under fear till another sacrifice But the Gospel ministration is a ministration of Liberty Life and Peace by that one Sacrifice once offered for all that there is no cause of fear for need of another Sacrifice so that the spirit of the Gospel in the ministration thereof hath its natural tendency to take away legal fear out of the hearts of Believers where the spirit of the Lord is there is liberty that is from the spirit of bondage it doth not import that the Saints are freed from the filial fear of God nor from fear of sinning against him nor from having an holy fear of themselves lest they come short Heb. 4. 1. And it 's true perfect love casteth out fear that is that fear which hath torment the legal fear and it 's true likewise that if we did or could live up in the perfect apprehension of the love of God in Christ to us which could perfect our love to him we could not fear the legal fear you cannot fear that one whom you believe do intirely love you will do you hurt so live in this love of God and you cannot fear this fear that is you cannot fear that he will damn you and destroy you after all the Gospel-grace and manifestations of his love But yet for all this you may fear and you 'l have need sometimes to fear your own naughty hearts and sinful nature and to take heed of an evil heaâ—t of unbelief to depart from this Living and Loving God So that the sum of all is this that Believers under the Gospel are freed from the old covenant spirit of bondage and under that notion cannot fear again because they are by one Sacrifice for ever perfected they need not another to take away their sins if they live up much in the love of God they cannot fear that God will hurt them but do them good But when their fear works so high as to disclaim their relation that is besides the Spirit of the Gospel unless it be as a punishment of some former or present sin thereby to work the soul to a more watchful frame how it walks for time to come Now this new Covenant assurance as it admits of degrees so in the highest degree it admits of imperfection and reacheth not so far as sight and injoyment so that in the same souls may be high confidence and comfort at one time and flagings and fears at another not fears of Gods love and faithfulness nor the all-sufficiency of that one Sacrifice but fear of our own deceitful hearts and naughty natures and the reason is because as I said before our assurance depends not only on the truth and faithfulness of God in his Word but likewise on the truth of the work of Grace in us and that work being imperfect as in us our assurance must needs be something like unto it but when that which is perfect is come then that which is imperfect shall be done away then no more sin nor sorrow no more fear of coming short of that rest Quest If our assurance must come in Quest from the Divine works and workings of the Spirit through the Word in the way by you prescribed is it not the way to keep souls under doubtings still when those Divine Virtues are low and hardly discernable by reason of corruption it must needs minister occasion of doubting Answ 1. This is the most certain and infallible Answ way of discerning our interest and in this the Devil cannot delude or deceive souls when our assurance comes in from Scripture-grounds but the other is uncertain souls may be deceived and the most certain and sure must needs be best and most satisfactory to the sincere Christian 2. Those high supposed assurances without relation to the Word or work of the Spirit if true may fail as
way in which souls may undoubtedly read their interest it 's true it 's matter of meditation and consolation to gracious souls to have the Word brought into their remembrance but not the way prescribed by which they may undoubtedly conclude their interest 2. The Scripture saith that we should be able and ready to give a reason of our hope now this is no sufficient reason according to the Scripture either to satisfie our selves or others that I had such a Scripture brought home to me at such a time in which the assurance of my interest in Grace and Life was sealed this singly of it self may be true or false if there be not the rational Scripture ground that is the true work of Grace it 's a hundred to one but it's false and delusive therefore at a distance from the work of the Spirit it 's no sure ground for Satan can make use of Scripture to deceive souls So that I say that evidence that may admit of doubt and if the party receiving it be void of those evidences I have minded then it 's undoubtedly false and therefore not over-confidently to be built upon But in the other way of concluding our interest from the work of the Spirit in us suitable to the Word without us when there is an answerableness in this matter it 's surely of God and in this the Devil will not cannot deceive you it works you more to love and be like the Lord but the other if not right it serves rather to harden and to cure miscarriages ever after Well saith such a soul I had such a word brought in at such a time in such a manner in which I was sealed I will never let go that it was of God I fear neither Devil nor men c. Though the right use of former experiences is precious yet I fear this hath proved to the damage of many souls And on the other hand gracious and tender souls that hath the root of the matter in them understanding that this is the supposed way to get assurance and having no experience thereof in themselves put their souls upon the rack of doubts and fears without cause fearing they have no Faith being afraid to draw conclusions from right Gospel grounds O saith the soul I never had experience of such a sealing evidence therefore I fear all is naught 4. Some talk of assurance at such a rate not only as if it must come in some strange immediate way from the Spirit but likewise it must come to whom and when he pleaseth and that it 's retained from some for ever that is in this World and as if it were reserved to sometimes and for some persons c. And this puts tender and serious souls to a doubt in the matter where ever they may meet with any comfortable assurance of the love of God to their souls c. To this I say it 's true it is the gift of God but no other than the Spirit and Faith is and if any one hath not the Spirit of God and Faith he is none of his and whoever can assure himself that he hath the Spirit of Christ is sure of all for God no more with-holds assurance from any of his than he does his Spirit and the virtues thereof but it is as common for all Saints as believing though all Saints are not so commonly instructed herein God is no respecter of persons he would have all his little ones to have the consolations of the Gospel it is true there are causes why God may hide his face from his people in this matter but that relates to themselves as the cause which is the second hindrance of assurance 2. Sin proves a great hindrance to the 2. Sin proves an hindrance to assurance comfortable assurance of the Saints and that 1. Sometimes through mistake and 2. Sometimes justly 1. Sometimes through mistake for indeed sin if seen and repented of cannot justly hinder assurance for to such souls there is the promise of mercy they are under the promise of the pardoning Grace of the Gospel 1 Joh. 1. 9. The remembrance of old sins or new sins if repented of should not hinder 1 Joh. 2. 1 2. 2. Sin sometimes justly hinders assurance when it is regarded in the heart and unrepented of it stares in the conscience and fills the soul with fear and no wonder if sin be harboured secretly in the soul whether it be pride covetousness oppression disobedience neglect of duty loss of first love c. one of these two things must necessarily follow either 1. a dull insensible hardened frame without all fear or doubts or 2. Clowds and darkness doubts and fears do arise about interest and that justly too till the soul do repent forsake and turn to the Lord If I regard iniquity in my heart God will not hear my Prayer there is the same reason as well as rule for a Believer to repent of sin before he can have true Peace as for a sinner in the first work of Conversion for sin is the same still where-ever it is and on this account it is that God doth hide himself from his people and leave them under affliction and sorrow Deut. 32. 20. And on this account it is that persons may have a comfortable assurance and lose the sense thereof again by renewed acts of sin without repentance 3. Hindrance is mistakes in the manner 3. Is misunderstanding the Spirits working and method of the Spirits working and so of witnessing in some cases proves a great hindrance to Christians in their assurance by reason of which gracious souls take up that against themselves as an hindrance which is one of the most assured grounds of the truth of Grace and of the Spirits working to instance Joh 16. 8 9 11. The Spirits work is to convince the world of sin of righteousness and of judgment now when the Spirit in the Word effects this work in the hearts of sinners when they see themselves to be sinners and miserable in themselves and that they are unrighteous and that their own righteousness is nothing worth and that there is righteousness in Christ for sinners because he is gone to the Father to make good his suffering on that account and of the certainty of Judgment because the Prince of this World is judged this work being effected in them they sink in their spirits and think they are undone that there is no hope of mercy when they are in the high-way of mercy and the Spirits working in order to their eternal safety Hard it is to suffer the loss of all things not only their sins but their own righteousness and to submit themselves to the righteousness of Christ Phil. 3. 7 8 9. and this not only in the first work of Conversion but after some progress in Christianity many gracious persons are exceeding liable to this mistake O saith the gracious soul that lives most in self-examination and so in the knowledg of
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
Father in all things the Sincere Christian would not displease God for a world he had rather displease men and himself too I mean fleshly self then displease God But Hypocrites design is to please men and to please their own humours they do what they do to be seen of men the Hypocrite if he pray it is to be seen of men if he give it is to be seen of men to have applause of men that is his end and if that be attained he hath his reward Mat. 23. 5. But all their works they do to be seen of men ch 6. 1 5. The Hypocrite if he can keep but just so much Religion as may continue his esteem among the Professors of his way and time he looks no more unless it be the vain glorious glossing talking and it may be preaching Hypocrite 6. The great care of a Sincere Christian 6. Look especially to the heart is to look to the heart to have the heart right with God he knoweth that the heart is deceitful and that God requireth the heart and will have the heart or nothing and therefore whatever he doth he doth it heartily as to the Lord and mourns when he finds the heart wanting and wandering he hates a divided Hypocritical heart he believeth with the heart loveth God with the heart prayeth with the heart obeyeth with the heart Rom. 16. 17. he accounts no service well done where the heart is wanting But the Hypocrite is a stranger to heart work and heart service he troubles not himself with that work the most he doth is to bring his body to the service and his head it may be but for the heart he take no care for that he is a stranger to such work Ezek. 33. 31. VVith their mouth they shew much love but their heart goeth after their covetousness See Mat. 15. 8. Psal 78. 36 37. They did flatter him with their mouth and they lyed to him with their Tongues for their heart was not right with him Thus the Hypocrites in heart heap up wrath Job 36. 13. For Hypocrisie lyeth in the heart and Sincerity is in the heart it is an honest and good heart 7. The Sincere Christian dwelleth most 7. Is most at home at home looks most to the state of his own soul keepeth his own Vineyard dresseth that and watcheth his own heart and his own words and ways and warreth against his own sins and sinful nature judgeth himself for his own miscarriages cryeth out O wretched man that I am not but that sincere souls seeth and reproveth and mourneth for others sins but his first his great work is at home to keep things in order there he saith with the Prophet Psal 51. 4. Against thee only have I sinned and with the Publican Lord be merciful to me a Sinner He saith with the Prophet Psal 119. 5. O that my ways were diâ—ectected to keep thy Statutes But the Hypocrite is most abroad quick-sighted to see into others failings but blind at home cryeth peace to his own soul without ground his great work is to be finding fault abroad he cryeth not O wretched man that I am but O wretched man that thou art he is quick sighted into the sins of others that his own may be covered or at least lessened in his conscience account an Hypocrite will sooner see a Mote in his brothers eye then a Beam in his own 8. The Sincere Christian as he believeth 8. He cleaveth to the Doctrine of Christ in the Lord and loveth and obeyeth the Lord above all so he cleaveth not only in word and in tongue but in deed and in truth to the Doctrine of Christ the Word of the Gospel as his alone ground of saith and rule of obedience and dare not for a world to swerve from it either to his own or others inventions 1 Joh. 4. 6. He that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the spirit of errour 2 Joh. ver 9. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God but he that abideth in the Doctrine of Christ hath both the Father and the Son But Hypocrites whatever they pretend in word of owning the Doctrine of Christ yet easily turn from it preferring their own inventions and imaginations equall with if not above the Doctrine of the Gospel Mat. 15. 7. Ye Hypocrites c. ver 9. In vain do they worship me teaching for doctrine the commandements of men Isa 29. 13. Their fear towards me is taught by the Precepts of men God takes them to be Hypocrites that pretend to own him and his word and indeed own the Precepts of men and their own inventions in his worship 9. Sincere Christians love Gods things 9. They love Gods things for his sake for his sake his word his ways and Ordinances because it is his because it hath his stamp upon it and spirit in it loves his people because they are his and have his spirit in them and his name upon them and so loves all whom the Lord loves the poor Saints as well as the rich they that are alive as well as they that are dead they they see and know as well as them they never saw c. But Hypocrites love is to some for some base and by end and not to all or to the dead Saints but not to the living Hypocrites pretend a great deal of love to the deceased Saints which they never saw but hate and persecute the living Saints who desire to be the Followers of those who through faith and patience inherit the promise Hypocrites will pretend to be the greatest lovers of dead Saints none love them as themselves they will honour them every one oâ— them shall have a day dedicated to him in honour Saint Peter and Saint Paul's day c. yea and it may be adore and pray to them make them their intercessors but hate and persecute them that are alive whom they see and know and that too because they walk in the steps of the deceased Saints We may easily judge what love such have to Jesus Christ and the Apostles if they were alive they should quickly find and feal their love that are so friendly to their followers in Faith and Patience thus did the Hypocrites of old Mat. 23. 29 30 31. Woe unto you Scribes Pharisees and Hypocrites because ye build the Tombs of the Prophets and garnish the Sepulchers of the righteous and say if we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets Wherefore ye be witnesses unto your selves that ye are the children of them that killed the Prophets They witness that they are the Children of the Persecutors not by nature but by the same spirit children in blood and persecution therefore Hypocrites in pretending to love Saints that are gone whom they never saw but hate them they see
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
danger or the like but it is not constant and sincere with God in the work 5. I come to the priviledges of this duty 5. The priviledges of Prayer and Encouragements of Prayer and encouragements thereunto to those that rightly perform it As it is a duty so there is much of priviledg in it and for such as are capable to a right performance of the duty by how much they live in the neglect thereof so much do they forsake their own mercy The first priviledg is access with acceptance 1. Access with acceptance at the Throne of Grace To come with boldness to the Throne of Grace to pour out our souls to God to make known our weakness wants and wrongs and to obtain mercy a priviledg which no carnal unconverted person in the World hath to do withal Ps 50. 16. Prov. 28. 9. 2. To have power with God when 2. Have power with God rightly performed and this have the Saints had experience of throughout all Generations Jacob the great Wrastler who had power with God and prevailed Gen. 32. 24. 28. With Hos 12. 3 4. By his strength he had power with God yea he had power over the Angel and prevailed he wept and made supplication unto him Moses likewise had power with God and prevailed for his people when God bid him let him alone Exod. 32. 10. Let me alone that my wrath may wax hot against them yet Moses would not let God alone in this matter but besought the Lord God and said c. ver 11 12 13. and prevailed with God ver 14. That he said unto him ver 34. Go lead the people unto the place of which I have spoken unto thee behold mine Angel shall go before thee c. I might speak of Jehosophat 2 Chron. 20. David Psal 34. 4. Daniel Chap. 9. 3 to 23. With multitudes of others that I might mention in holy Scripture that have prevailed with God in this way and indeed it is the priviledg of all the Saints God will be commanded by them when they pray according to his will revealed in his Word Isa 45. 11. Jam. 5. 16 17. When the Prayer of the wicked shall be turned into sin Ps 9. 7. and abomination Prov. 15. 8. and reproach Isa 66. 3. 3. To have what they will of God as 3. To have what they will an effect of this prevalency with him Mat. 7. 7 8. Ask and ye shall receive seek and ye shall find c. Joh. 14. 13. Whatsoever ye shall ask the Father in my Name that will I do and 15. 7. If ye abide in me and my words abide in you you shall ask what you will and it shall be done unto you Here is a priviledg for praying Saints it is but ask and have Ask what you will and ye shall have it only remember the rules before prescribed keep in Gods will let his will be yours and let this be the rule of your praying and then ask what you will and it shall be done and his will is a good and perfect will in all things and alwaies wills that which is best for his people so that a Christian that lives in the will of God may say truly that he hath his will granted at all times 4. Priviledg is free converse and communion 4. Converse and communion with God with God in Jesus Christ as a Son with a Father with heart delight and joy It 's said Exod. 33. 11. That God talked with Moses face to face as a man talketh with his friend Prayer is a talking with God face to face as with a Father and a friend Abraham was called the friend of God Jam. 2. 23. And talked with God Gen. 18. 23. And ye are my friends saith Christ if ye do whatsoever I command you Joh. 15. 14. Prayer is to the Saints a son-like and friendly conversing with God who is a consuming fire to his enemies but a Father and a friend in Jesus Christ to his children who have this priviledge to come boldly to him to have access with acceptance at his Throne of Grace and to commune with him about the great things of his will relating to his Glory and their own eternal welfare according to the Gospel of his Grace in Jesus Christ priviledges they are unto which all carnal hearts though wise in the World's wisdom are strangers too their souls come not in sight of these secrets O that all sincere hearted Christians did more study prize and improve this Mercy Though these priviledges are all encouragements to this duty and who or what Christian soul interested in such Grace and favour can neglect a duty attended with such soul-advantages it 's the way to maintain friendship with God persons that are negligent in this duty grow carnal and estranged from God and liable to reproof and judgment it was the sin that Job's friends supposed him to be guilty of as the cause of his affliction Job 15. 4. Yea thou castest off fear and restrainest Prayer before God But I add to these as a further encouragement 5. The great and precious promises of 5. The great and precions promises made unto praying people God made to this duty should wonderfully encourage gracious souls to a frequent and faithful performance thereof not only the promises of hearing and answering of the Prayers of his people Ps 50. 15. Matt. 7. 7. Joh. 15. 7. Jam. 1. 5. If any man want wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him but the promise of Salvation is made unto it being performed according to the rules prescribed which includes all the virtues of the new Covenant unto which the promises are made Joel 2. 32. And it shall come to pass that whosoever shall call on the Name of the Lord shall be saved which intends new Covenant deliverance and salvation compared with Rom. 10. 13 14. New Covenant spirited praying people are under the promise of Salvation therefore let all new Covenant spirited people be encouraged to this work and duty as one of the most noble Son-like parts of Christians obedience full of spiritual advantage to the soul as well as Honour and Glory to God 6. And lastly I shall speak something 6. Lastly of the hinderances and discouragements of Prayer 1. That it is not a duty but a priviledge only to some of the hinderances and discouragements that Christians meet with all sometimes in the performance of this duty 1. Sometimes with some persons a received Principle that Prayer to God is no duty nor ought not so to be performed but only as a priviledge or liberty or at most if a duty yet not to be performed by Christians without some more then ordinary movings thereunto by the Spirit of Christ and that without this it is but formal and fleshly c. And from hence they neglect this duty In answer hereunto and to help the soul out