the Resurrection of Christ it did revive and hath quickning already Saith the soul though I am dead my graces lye as though dead affections dead heart in duty dead yet I have quickning in Christ I have a stock of life in Jesus Christ Coloss 3.3 Yee are dead and your life is hid with Christ in God though it do not for the present appear it is hid with Christ 3 Faith in this business of vivification sheweth the soul that there is a streame of vertue and efficacy comes from the resurrection of Jesus Christ quickning of it and this is that Paul presseth after That I may know him and the power of his Resurrection Phil. 3.10 That I may have the power of his Resurrection raising and quickning of mee The Resurrection of Christ though but one act yet hath a continual stream of vertue flowing from it for the quickning of souls 4 Faith taketh hold of any word of promise in the book of God that may bee any ground of encouragement to beleeve his quickning it as that word of Christ Joh. 10.10 I am come that they might have life and that they might have it more abundantly See saith Faith Jesus Christ is come that I might have life And because I live yee shall live also Joh. 14.19 because there is life in Christ shall I live then I will go to him for life Quest 3. Why is a Christian to live by faith for Sanctification Answ 1. Because our sanctification is altogether of grace therefore the Spirit by which wee are sanctified is said to bee given of God and the blood of Jesus Christ which hath such an influence into Sanctification that is of Grace It was of Grace that Christ shed his blood of more grace that this blood of Christ should bee applied to thy soul for the washing away of thy sin So Faith which is a help in our Sanctification that is of Grace therefore Faith is said to bee the gift of God Eph. 2.8 And to you it is given to beleeve Now if Sanctification bee of Grace wee are to live by faith for it 2 Because our Sanctification as well as our Justification is primarily in the Lord Jesus Christ Jesus Christ is made Sanctification to us 1 Cor. 1.30 and so wee are to live by faith for it for whatsoever is in the Lord Christ I am to partake of it by faith 3 Because wee have promises of Sanctification What I have a promise for I am to live by faith for because the promise is the ground of faith but wee have promises of Sanctification of MORTIFICATION Sin shall not have dominion over yon Rom. 6.14 of VIVIFICATION because I live yee shall live also Joh. 14.19 therefore wee are to live by faith in it 4 Because we are to pray for Sanctification and therefore we are to beleeve for it What is my duty to pray for I am to beleeve for because Prayer must bee in faith Every Petition I put up to God in Prayer it is my duty whether I do it or no to act faith in the thing desired If I am to pray for it I am to beleeve for it But I am to pray for it Jesus Christ teacheth us to pray for it when hee himself prayed for our Sanctification Sanctifie them through thy truth thy word is truth and Jesus Christ teaches it in that Prayer we call the Lords Prayer the three first Petitions respecting in a great part our Sanctification Hallowed be thy Name It is as much as that God would help us to honour and Sanctifie his great Name Thy Kingdome come It is as much as to pray that God would set up his Spiritual Kingdom in our hearts that we might bee ruled and guided by his Spirit having all corruption mortified and grace quickned Thy will be done in earth as it is in heaven This is as much as to pray that wee poor creatures here on earth might do the will of God so freely fully and cheerfully as the Saints in Heaven So that wee are to pray for Sanctification and then wee are to beleeve for it because our Prayer must bee in faith Quest 4. What is the difference between that Sanctification which ariseth from an enlightned conscience and that Sanctification which ariseth from faith or beleeving There is a Sanctification which ariseth from the meer dictates of the Law of Nature and that Sanctification the Heathen Moralists attained to a great deal of And there is a Jewish Sanctification or Legal and that is such a Sanctification as is begotten by the terrors of the Law But there is another Sanctification and that is a Gospel-Sanctification that is such a Sanctification as is wrought in the soul from the beholding the love of God in Jesus Christ such a Sanctification as is wrought from beleeving his Justification Now there is a great difference between this Sanctification and the other which arises onely from an enlightned conscience for both arise from an enlightned conscience the one from conscience being enlightned by Natures law the other from the written Law but there is a great difference Answ 1. That which ariseth from natural conscience is something of the more gross part of Sanctification but a piece and doth not take in any thing of the finer part of Sanctification A forsaking some sins that are outward and gross his conscience cannot but flye in his face so that hee shall not rest quietly night nor day such as Drunkenness Adultery and the like It is in respect of those duties that are more apparent such as Prayer hearing the word such if a man should let alone hee should have no quiet nor peace in conscience But that Sanctification that cometh from faith that is in respect of the inward more secret evils of the soul the secret rising of pride unbeleef and passion and so for more inward duties that Sanctification teacheth a man to deny himself to submit himself to Gods will to be content with Gods disposal 2. That Sanctification which cometh from an inlightned conscience onely raiseth a man to bee more self conceited but that Sanctification that cometh from faith and beleeving throweth a man down in respect of all self-conceit it maketh a man more mean and low in his own eyes As the Scribes and Pharisees and Jews in our Saviours time they had a great deal of this outward holiness and Sanctification but see how it puffed them up how they stand upon tip-toes and crow over poor Harlots and Publicans as not fit to come in the company of such as they were But that which cometh from faith maketh the soul more humble What abundance of Sanctification Paul had hee did press after perfection did walk more like one in heaven than on earth yet hee could look upon himself as the least of Saints concerning acting for God labouring in the work of God hee preached the Gospel from Jerusalem to Illiricum laboured more abundantly than they all yet how humble Yet not I but
my brother injures me speaks evil of me I cannot forbear him I do so to him and he cannot forbear mee were there but that forbearance should bee in any one it would heal the difference of either side O Saints would you love forbear one another forbear one another Obj. But such a one hath injured me and I have given him no cause Ans Why then forbear him thou wilt have the more comfort and peace in so doing Again now thou art like a Christian in forbearing him a man may from natural light forbear another who hath injured him if he himself gave the other cause to do so but now if thou canst forbear another who hath injured thee when thou hast not given cause this is to act like a Christian Thus did Christ he gave no cause to any to revile him or Crucifie him yet when they did it he forbare them when he was reviled he reviled not again 1 Pet. 2.23 Isa 53.7 innocent as a Lambe yet led to the slaughter and opened not his mouth Obj. But if it were once I could bear it but it is often Ans The oftner it is the more noble spirit shalt thou be of to forbear him a Childe can forbear a thing a while but a man can longer Again hath not God forborne thee often when he might have poured his wrath upon thee and when thou hast dealt as injuriously with him as thy brother hath with thee and wilt not thou forbear thy brother often Say with thy self O how long has God forborne me Obj. But wert it a small injury I could forbear but it is a very great one Ans Let me ask thee one question Is it greater than ever thou didst commit against God if so then indeed it were much to forbear him but if otherwise wilt not thou forbear him as God thee Again the greater injury the more grace exercised in forbearing and the more comfort in it Obj. But I were not a man if I should bear every thing and put up all tread on a worm and he 'l turn again Ans Thus flesh and bloud will reason and thus Centiles reason but it must not bee so amongst us Hear the Exhortation of Paul Rom. 12.19 20 21. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink For in so doing thou shalt heap coals of fire on his head Be not overcome of evil but overcome evil with good 9 Consider all are but men Thou seest something in thy Brother which possibly might provoke thee to with draw thy love from him he sees something in thee which might provoke him to the same now let each consider of my brother why my brother is but a man and therefore he hath his failings as other men have indeed were he an Angel I might expect other actions and other carriage but he is but a man and I must look upon him as a man subject to failings as I my self am Yonder I see weaknesses but they are the weaknesses of man a poor man 10 Acquaint your selves with one anothers spirits more Strangers have not that affection the one to the other that intimate friends have so whilst Saints are strangers one to another there will not be that love and communion amongst them that there should be and were they more acquainted with one anothers spirits would Whilst the Disciples were unacquainted with Pauls spirit they were affraid to own him into their company though he assayed to joyn with them but when by Barnabas his relation they understood something of his spirit and the work of God thereupon Paul and they sweetly closed so afterwards a long time the Apostles at Jerusalem were affraid to own Paul as an Apostle through some suspicion or doubt they had of him but afterwards when through Conference and communion one with another they perceived the grace that was given Paul they then owned him and gave him the right hand of Fellowship acknowledging him an Apostle as well as themselves so that we see what comes by acquainting our selves with one anothers spirits Christians which before stand aloof off the one from the other and will not speak to each other may come when they know one anothers spirits sweetly to close and embrace one another yea many a Saint upon this instead of falling foul upon his brother as before hee did now falls foul upon himself What a filthy wretch was I my cursed heart would not close with my brother but I was ever full of suspicions jealousies surmisings thinking and speaking the worst and now I see blessed bee God I see it at last that my brother is a true Childe of God and there is more grace in him for ought I know than in my self O Saints let us get acquaintance with one anothers spirits I may know Master such a one and Mistris such a one well for outward acquaintance yet a stranger to his or her spirit and assure your selves of this that there is nothing in the world will more beget and maintaine love amongst you than this as I shall by being acquainted with my brothers spirit see the grace of God in him which will much draw my heart ten times more than any gifts or parts which I behold outwardly can do so likewise by near familiarity with him and acquaintance with his spirit there will bee twenty things which through my mis-interpretation of outward actings or some such thing did hinder love and beget dis-affection in me to my brother prevented as for instance Suppose I see my brother occasionally walking and dis-coursing now and then with a prophane man presently whilst I look barely upon the outward action my heart is ready to boyl with strange jealousies Now that we may get acquaintance with one anothers spirits 1 Bee much in communicating experiences and the dealings of God with you one to another 2 Be much in finding out and knowing the reasons of thy brothers outward actings this will bring to much acquaintance with thy brothers spirit and how and in what manner it usually works 11 Improve one anothers gifts and graces more as get acquaintance with one anothers spirit so improve them Hath God given thy brother a spirit of prayer improve it get him much to pray for thee hath God given thy brother more faith then thou hast improve it desire him in thy wants and streights to beleeve for thee now in so doing love will be abundantly increased thy brothers love will work more towards thee whilst he is improving of his grace for thee and thine to thy brother whilst thou seest that such and such mercies thou hast through thy brothers faith and prayer This is a certaine rule the more I do good to any in a spiritual way the more I shall love him the more any receive good will hee love mee And I take it this
I look upon as a Saint I should love him though he love not mee I should not only love him when hee loves mee honours mee speaks well of mee but when hee doth the contrary that so should his love quite dye towards mee yet mine might bee as hot and lively towards him as ever now to do this consider 1 That I shall give an account not of my Brothers love to mee but of my love to my Brother Christ will not ask mee did your Brother love you but did you love your Brother if hee love not mee let him look to that hee shall answer for that but if I love not him let mee look to that I shall answer for that if hee will walk so as to give his account with sadnesse shall I do so too It is said 1 John 4.17 That love gives us boldness in the day of Judgement how so which will absolve or condemn as I said before as men have behaved themselves towards his Saints in loving or not loving them and therefore such as have been more full of love shall more boldly appear at that day 2 That my spiritual comfort lies not in my Brothers love to mee but in my love to my Brother What comfort were it though all the men in the world should love a Saint if this were all it were poor comfort But now if I can love a Saint because it is my Fathers will I should when yet hee loves not mee what comfort is here when the heart can as'twere say I love thee Brother because thou art a Saint hate mee as much as thou wilt I care not for it for I am resolved to love thee because thou art a Saint whether thou wilt or no. 3 That the excellency of love lies in this in loving my brother when he loves not mee to love when I am loved is no excellent love this is only to do as Publicans do as wicked men may there is no singular thing in this Mat. 5.46 47. 4 My love comes nearest to Gods love when I love but am not loved God loved us when hee was not loved of us before we loved him 1 Joh. 4.19 We love him because he first loved us Now that we may do this take this rule for in truthes of this nature we must have precept upon precept and line upon line as the Prophet speaks ever make this the ground of thy love to thy brother that thou art beloved of God and because thou art beloved of God therefore thou wilt love thy brother say soul when thy Brother hates thee I am beloved of God my Brother hates me but I am beloved of God he speaks evil of me but I am beloved of God and because I am beloved of God and that God that loves mee commands me to love my brother therefore I will love him though he love not me This John lays down as the ground of our love to our brethren 1 Epist 4.11 If God so loved us we ought also to love one another 3 Account thy self least of Saints and judge every one better than thy self Thus did Paul Ephes 3. and this rule Paul lays down to maintaine love amongst the Philippians Let each one esteeme others better than themselves Phil. 2.3 My Brethren you know it for it is an evil that at one time or other we shall all of us finde in our own hearts that it I do but see a little more love expressed to another than my self I am presently ready to think that another hath all the love and that I am not loved at all and so am ready to hate both the party that loves and the party that is loved Now whence comes this but only hence I am of a proud and filthy Self-conceit think my self better than another and that therefore I deserve more love than he whereas did I account every one better than my self then when the case is thus I should reason thus What though such a one be loved better than I and such a Brother love him better yet is there no reason that I should be offended either with him that loves or him that is loved because he that is loved is better than I and so deserves more love than me I will not therefore be angry with my Brother because he loves him better than I nor envie him because he is so loved but I will ever honour love and prize both the one and the other Now that thou maist come to look upon thy self as the least of Saints consider 1 The opportunities and means thou hast had above others Say yonder is a poor Saint suppose I have more than he yet if I consider the opportunities and means I have had which hee hath wanted in this respect I have less I have had the Word plentifully in the power and purity of it taught been in Church fellowship so many years he poor soul hath wanted all this and yet how lively is he had he had my opportunities he would have been ten times better than I. 2 The time thou hast had say I have been ten twenty thirty forty years in Christs Schoole and yet what a Sot am I what a dead heart have I yonder is one but of yesterday a year two year old in grace and yet how farre is he got and fair on the way to get before mee already 3 The several ways God hath taken to make thee grow one while I have been afflicted in my body another while in my estate I have lost such a ship c. another while in my Children such a Childe lost c. yet after all I am as carnal as ever O had God taken so many ways with such and such there would have been other fruit of it in them 4 Rule Get a heart taken up with Spiritual things you shall seldome see a Saint whose heart is taken up with Spirituals to bee of a wrangling or quarrelsome spirit but ordinarily those that are lowest in Spirituals are highest in strife and contention A Spiritual heart hath so many admirable objects to employ its self and time about that hee findes no leasure to brawl with or to buffet his Brother as take a man that hath his head taken up with high things a noble spirited man let him pass the streets and one laughs at him another miscalls him hee takes no notice of it but now take a low spirited man and if they grin at him hee 'l grin at them miscall him hee 'l miscall them this comes from the lowness and baseness of his spirit so here-hence comes our divisions hence our strife Christians are of low and childish spirits and we know it is a very ordinary thing for Children to wrangle and fall together by the ears in their Fathers house but grown men wont do so Would you maintain love get your hearts exercised with spiritual things if thou art one who art of a wrangling and contentious spirit it is a sign thou hast an idle heart thou dost
little as Boys whilst they are in the School at their Books they 'l agree but turn them out to play though but half an hour they 'l be together by the ears so here 5 Walk wisely A great part or the greatest part of those differences which are amongst Saint arise from indiscretion Indiscretion it is the mother of strife and division Had but we Spiritual wisdome how to walk and behave our selves towards each other though there are many corruptions in our hearts which otherwise would divide us yet this would prevent it had wee wisdome there would bee oneness of heart and affection though there bee difference in judgement and opinion And therefore it is not in vaine that Paul speaks so much of wisdome and presseth beleevers on so much to walk wisely Wisdome would make up many a breach which folly opens I have known Christians whose principles in many things have differed one from another and in some smaller matters their practices too who yet have walked through wisdome given to them with so much love and tenderness and sweetness each to other as none could think by their carriage each to other that there were the least difference amongst them so much love tenderness meekness c. as if there were no difference at all now would we have and maintaine love then walk wisely Walk wisely in admonitions and reproofs if thou art one who mayest reprove with more authority than another may doe not always stand upon it and bring thy authority along with thee when thou art to reprove Sometimes and in some cases a man may bring his authority along with him as Paul bids Titus chap. 2.15 Rebuke with all authority that is in case his authority is despised and in this sense I take it Paul speaks so much of his own authority to the Churches of Galatia and rebukes them sharply for their back-sliding because they through the secret and subtil insinuations of the false Apostles were brought in a great measure to despise Pauls authority but always a man is not to do so see in what a milde and winning way Paul speaks to the Corinthians 2 Cor. 10.1 he is loath to use his authority and therefore in a milde way beseecheth them that hee might overcome them that way and not bee put upon it to use his authority So again Chap. 13.10 hee gives this as a rule to the Galatians Chap. 6.1 so 2 Tim. 2.24 25. Again if thou art the case requiring it to rebuke with sharpness as Paul tells the Corinthians if he came and found them in such ways they were in he must use sharpness then endeavour so to carry thy self that it may plainly appear that thy sharpness it is not the wrath of man but a true zeal of God This wee may see in Paul 2 Corinthians 13.1 2. verses compared with 7 8 9. Again let it appear unto them that thou hast a heart as well sensible of their evil and to mourn over the same as a tongue to reprove them for it how sensible Pauls spirit did use to be when hee was to reprove you may see 2 Cor. 12.20.21 Again let it appear that thy design is not their trouble or the destruction of their peace but their good and Christian edification 1 Cor. 12.19 chap. 13.10 though it is a hard thing to make a man sensible in reproving that his good and nothing else is aimed at yet if once that bee attained then is the reproof likely to prove effectual Again do not make reproof a common customary thing to reprove a man for every thing and every trifle this will hinder the fruit of it upon the heart of him whom thou reprovest Again reprove private offences privately publike publikely do not reprove every private offence in publike that man which would thank thee for a reproof in private may speak evil of thee for thy reproof in publike yet if an offence be publike it must be reproved publikely 1 Tim. 5.20 Gal. 2.14 Again for the time forbear thy reproof whilst a man by some present distemper of passion c. is uncapable to receive good thereby Walk wisely in respect of thy knowledge and practice in lesser matters if thou hast more light in some things than thy brother hath and thou canst not practise thine own knowledge without offence to thy brother forbear thy practise Rom. 14.20 21 22. 1 Cor. 8.9 to the end and Chap. 10.28 29. yet here take this caution if it be not weakness which is the cause why thy brother stumbles but wilfulness and obstinacy then it is thy duty to practise Gal. 2. 6 Rule Look not so much upon what is evil as upon what is good in thy brother Wee are ready every one of us to look upon our Brothers worst side and that breeds dis-affection in one to another but we should ever look upon his best side that would beget love and affection in one to the other when I see pride or passion or any corruption stirring in my brother then I should say this is my brothers worst side let me look upon him on the other side and there I shall see a hatred of these things there I shall see him groaning under these as his burden I say do not look so much upon the evil as the good that is in him True I see such and such failings and weaknesses in my brother O but though these things lye at the top yet there is grace at the bottome there is pride at the top but a heart that desires to be humble at the bottome unbelief discontent c. at the top but faith and submission to the will of God at the bottome 7 Put not an ill construction upon that which way have a good put upon it it is the nature of the Spider to suck poyson from that which the Bee gathers honey now we should all imitate the Bee suck honey where it is to bee had If I see an action of my brothers that may have a double construction put upon it a good and a bad Charity it bids me to chuse the best and not to take the worst Charity saith the Apostle beleeveth all things hopeth all things it beleeveth hopeth the best of all things Thus should I do ever put the best construction I can upon the thing which may be doubtfully taken for whilst I put a good construction upon such a thing I do well because I follow the rule of charity whilst I do otherwise I do very evil because I break that rule 8 Get forbearing spirits This the Apostle stirres up to Ephes 4.2 With all lowliness and meekness with long suffering forbearing one another in love The more Christian forbearance there is amongst Saints the more love there will be what causeth division more than this if the division arise from different principles it is because I cannot forbear my brother speaks contrary to me and I cannot forbear him neither he me it from practise hence likewise it grows
to have called Covetousness by its own name Covetousness but to shew the height and transcendency of this wickedness of theirs hee calls it Iniquity of covetousness But 2. Though then evill were great yet it may bee they were ready to bee reformed upon the least appearance of Gods displeasure against such wayes and practices No I was wroth smote them saith God and what followed hee went on frowardly was so far from being made better that like a froward stubborne childe grew the worse for Gods correcting of him Aye but 3 Though hee did thus a while yet it may bee in the end hee saw his evill and did turn to God No saith God I have seen his wayes as to say Poor creature hee sees not his misery hee takes no notice of his wayes but runs on frowardly and foolishly well saith God I have seen his wayes I see of what a crooked disposition he is how froward and stubborne hee will not so much as once bend or bow under all my corrections but bears himself up in wayes of opposition against mee well saith God I will notwithstanding all this heal him c. Object But it seems there was some qualification in him by vers 18 for God saith Hee will restore comfort to his mourners Answ No for here is nothing at all spoken of his mourning but of others mourning for him hee mourns not at all but goes on frowardly in the way of his heart but others seeing him and loving him better than hee doth himself and seeing whither his wayes and courses tend which hee takes no notice of mourn for him As when a gracious Father hath a childe that will swagger and swear and there is no reclaiming of him hee viz. the son goes merrily and jollity on in his way and will bee drunk and roar and what not hee sees not the evill or danger of the way hee is in neither doth hee mourn for it but his gracious Father loving him better than hee doth himself and knowing the evill of the way hee mourns and sheds many a tear and gives many a groan because of him Now when God comes to reclaim such a sinner he doth not only comfort him but such as have mourned for him In the carrying this on I shall shew First The truth of it that it is so Secondly Some reasons why it must needs be so Thirdly Answer an Objection or two Fourthly Apply it 1 Concerning the first that it is so take only a parallel place or two with this of the Text as Isaiah 43.12 23 24 25. compared together But thou hast not called upon me O Jacob but thou hast been weary of me O Israel vers 23. Thou hast not brought me the small cattel of thy burnt offerings neither hast thou honoured me with thy sacrifices I have not caused thee to serve with an offering nor wearied thee with incense vers 24. Thou hast bought mee no sweet cane with mony neither hast thou filled me with the fat of thy sacrifices but thou hast made me to serve with thy sins thou hast wearied me with thine iniquities vers 25. I even I am hee that blotteth out thy tranâ—gressions for mine own sake and will not remember thy sins Here God considers his people in as sinful a condition both for sins of omission and commission as a people could bee in and yet thus considered hee makes a free precious promise of grace of the richest grace viz. forgiveness of sins the great New Covenant promise unto them So Psal 25.8 Good and upright is the Lord therefore will hee teach Sinners in the way The promise of teaching another New Covenant promise is made to Sinners Object But in the next verse it is said Hee will teach the meek so that it seems meekness is the condition of this promise of teaching Answ There is a twofold teaching of the wayes of God a first or beginning teaching and a further teaching or a teaching as to conversion and a teaching as to building up Now the first is promised to sinners and persons under that notion and meekness is not the condition but the fruit of it a soul is first taught aright to know God and thereby made meek The latter meekness may bee the condition of in some sense for the more meek and humble any man is the more is hee taught of God but when I call it a condition it is not a condition to bee wrought by my self but such a condition as is freely given to the soul in its imbracing of the free promise for by laying hold of that word which promiseth teaching to men as sinners I am made meek and humble this qualification being now wrought in me God to the soul thus qualified now promiseth more and further teaching 2 Why it must needs be so Reason 1. Because the Covenant of Grace it self in the first making of it in the continual promulgation of it and in the application thereof hath all along respect to persons as sinners and therefore surely all the promises thereof must bee made to persons under that notion When Jesus Christ first struck hands with the Father and entred into Covenant for man man was then considered as a sinner one that had broken Covenant with God and was now liable to the censure of Justice or else what need had there been of a Sureties entring Bond in mans behalf Look upon the Promulgation of this Covenant all along and it is to man under the notion of being a sinner In the very first Promulgation thereof to Adam what was there in him Antecedent or preparatory save only his Sin Gen. 3. In the first clear preaching thereof by Christ and his Apostles to the Nation of the Jews was it not preached to them as Sinners Read Christs Commission to the Seventy Luk. 10.5 First say peace that this peace is Gospel peace is clear because they which reject it reject the Kingdome of God ver 11. the persons to whom this is to be preached they are the unworthy as well as the worthy for they were to preach this to all where they came ver 5. yea they are called Wolves which marks them out to be Sinners of the worst sort of all as vers 3. Behold I send you forth as Lambs among Wolves The order of the delivery of this is in the first place Out of all which I observe that the preaching or promulgation of the Gospel or Covenant of Grace is to persons as sinners for if so be the persons the Seventy were sent out amongst were sinners and if so bee the first thing they were to preach to them were Gospel peace then must it of necessity be to them as sinners without we should conceive that wheresoever the Gospel comes the Spirit of God goes before and works upon mens hearts making them of Sinners no sinners and that before ever a word is spoken to them which granted wee have no need of the Word you may throw away your Bibles the
Spirit doth work without them In the first preaching thereof to the Gentiles it was to persons as sinners as Mark last 15. it was to be preached to all rational Creatures and under what consideration could this bee preached to all and every man but this of being sinners for none will say that all to whom the Gospel came were righteous and qualified persons and yet it was to be preached to all So that at three remarkable times as ever the World saw viz. at the first preaching of the Gospel to the World the first clear preaching thereof to the Nation of the Jews and the first preaching thereof to the Gentiles the Gospel or Covenant of Grace was ever preached to persons as sinners as in the Promulgation so it the Application is it not to persons as sinners We have an express place for this Ezek. 16 vers 6 7 8 9. And when I passed by thee and saw thee polluted in thine own bloud I said unto thee when thou wast in thy bloud live yea I sail unto thee when thou wast in thy bloud live ver 8. Now when I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakedness yea I sware unto thee and entred into a Covenant with thee saith the Lord God and thou becamest mine vers 9. Then I washed thee with water Here wee may read of the Application of this New Covenant to the Creature and all the benefits thereof as our effectual Vocation our Justification Sanctification Adoption c. and in what state or condition is the Creature when all this is applied to it why see vers 6. polluted in its bloud Thou wast in thy bloud in thy bloud in thy bloud and then saith God I said unto thee live and that time when thou wast in thy bloud was the time of love Now this I say if it bee so that the Covenant of Grace in the first making of it in the continual promulgation of it in the application of it to the Creature be still to persons as sinners then surely all the Promises of Grace wherein the whole or substance of this new Covenant lies must likewise bee to persons under that notion Reas 2. Because sinners as they are sinners are the fittest objects of Grace and Mercy A man in misery whilst he is in it whether he be sensible or not sensible thereof is the fittest object of mercy when he is come out of it he is not so fit an object of mercy as before whilst hee was in it So a Sinner as he is a sinner whilst hee is going on in ways of sin is the fittest and most proper object for mercy to lay hold of and hence the Promises of Grace are made to persons under that notion Reas 3. Because otherwise they could not bee grace grace bestowed upon one that hath metited the same is not grace Rom. 11.6 And if by grace then it is no more of works otherwise grace in no more grace but if it be of works then it is no more grace otherwise work is no more work If a man should say to another you have done thus and thus for me and therefore I promise to do thus for you this were not grace but to say you have done what you can against me and yet I promise to do thus for you this is grace indeed so here contraries destroy each other To be free and to be upon condition are so directly contrary each to other that they can never stand let the condition be never so mean or little yet it destroys grace If a man condition with another to give him a hundred pound by the year for that which is not worth two pence yet so long as lice gives what hee gives upon condition it s no longer a free gift although the thing he receives bee of no value in comparison of that which he gives Obj. But if God give the condition it may bee Grace notwithstanding as if I promise another a thing upon condition of so much mony and give him as much mony at I require of him then is the thing of grace though upon condition because I give him the condition Answ Grant it to bee so yet then it will follow that seeing Christ gives the condition I must first come to him as a poor sinner under that notion who as yet hath not the condition that I may have the same and so I must come to Christ first of all and seeing I cannot come to him but in the Promise I must therefore also lay hold of the Promise before I have the condition Yea further seeing that Jesus Christ gives no Spiritual mercy but by vertue of some promise it will therefore follow hence that the promise is made to me before ever I have the Condition the Condition being a fruit of the Promise and not the Promise a fruit of the Condition and so consequently the promise of Grace notwithstanding all is made to me as I am a sinner Reas 4. Because God would give no just reason to any to exempt themselves from laying hold of the grace of God Now should God make promises to persons as they are thus qualified there would be just ground for many poor souls to exempt themselves as for instance Should I promise a man to doe him such a courtesie would he give me so much money or do such a peece of work for me a poor man now which hath not so much money to give or a lame man weak sickly men who are not able to do such a peece of service might justly exempt themselves so should God promise upon a condition those that want the condition might exempt themselves 3 For objections they are many some drawn from Scripture and some from Reason I shall briefly speak to the principal of either Obj. 1. This is contrary to the preaching of John the Baptist Matth. 3.2 yea of Christ himself as Chap. 4.17 who both preach repentance first Repent for the Kingdome of heaven is at hand Ans Though in order of words Repentance is first yet not in the order of matter for the reason of a thing is before the thing it self now what is the reason why they should Repent why because the Kingdome of heaven is at hand What is the meaning of that why the Grace of God or the Kingdome of Grace peace with God free and full remission of sins is coming towards you for the preaching of peace and remission of sins is called the Kingdome of God Luke 10.5 compared with vers 9.11 Say peace be to this house ver 9. Say unto them the Kingdom of God is come nigh unto you And preaching of the Gospel is called preaching of the Kingdom of God Act. 20 25. Among I whom I have gone preaching the Kingdome of God therefore Repent so that we have first the declaration of the Gospel Free Grace full remission of sins by Christ proclaimed