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
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
and conversation for it abundantly preacheth forth their reproof and condemnation I need not to mention Scripture for this it 's so abundantly known so that none can rationally think that it should be the work of wicked men 2. Nor can it be a device of great men or the Princes of the Earth to keep men in awe as some imagine though some such were imployed by the Lord therein as Moses David and Solomon c. That it could not be the device of great men is evident 1. Because the truth contained therein is a Mystery and above their reach to understand it onely as men the Grace and Glory held forth therein is a Mystery to them 1 Cor. 2. 7 8. 2. It cannot be of great men and the Princes of the Earth for they throughout all Ages have been the great Persecutors of those who have owned it and in truth of heart have cleaved to it there needs no proof for this therefore no man of reason can imagine it to be their device 3. It cannot be of them for it discovers their sin and judgment as much as of any sort of men Psal 82. Jer. 5. 5 6. Isa 30. 33. Rev. 6. 15 16. Nor 3dly Can it be the Word of the Wise men of the World Because 1. It condemns the Wisdom of the World as Folly and lets such to know that they must be Fools if ever they will be wise in the Wisdom of the Scriptures 1 Cor. 3. 18 19. 2. The wise men of the World are most averse to the Wisdom therein contained and as few of them as of any sort of men attain to the saving knowledge thereof and conformity thereunto Luk. 10. 21. 1 Cor. 1. 20. 26. Nor 4thly Can it be the Word of Fools or Madmen as sometimes Festus charged Paul Acts 26. 24. and as wicked men still account the People of God who own it and live according to it but the Scripture discovers them to be the Fools and Madmen that do not believe it nor walk according to it and they shall one day confess it Psal 64. 8. Wisd 5. 4. Nor 5thly Is it the Word of Worldly Rich Men For 1. It preacheth their doom and judgment Psal 49. 16. Mat. 19. 23 24. Luk 6. 24. 2. It sets Rich Men on Works which they themselves are averse unto 1 Tim. 6. 17 18. And well it were if Christians that are rich in this World were more set at liberty in this VVork than they are Nor 6thly Was it given by Poor Men as such for it holds their misery without Christ to be worse in some sence than the misery of the Rich miserable both here and hereafter for all wicked men both Poor and Rich without Repentance must perish Luke 13. 3 5. and that he that believeth not must be damned whether Rich or Poor Mark 16. 16. And that the Cause of the Poor must not be favoured because they are poor more than the Rich Lev. 19. 15. Exod. 23. 3. Nor 7thly Was it the Word of Hypocrites or self-righteous Persons for it condemns Hypocrites with a witness Mat. 23. throughout and 24. 51. Luk. 11. 44. and for self-righteous Persons who think to be saved by their own works it shuts them out both of the Grace and Glory thereof Mat. 5. 20. Luk. 18. 9. to 14. Rom. 10. 3. Nor 8thly Was it the Word of Proud Persons For 1. It generally requires Humility it prefers and works Humility Humility and Self-abasing is the very spirit of the Gospel Mat. 5. 3. 2. And on the contrary it discovers the sin and judgment of all proud persons I wish it were more laid to heart Prov. 16. 5. Isa 2. 11 17. Mal. 4. 1. 9thly Neither was it Godly Men of themselves who writ it although it 's true it was written by Holy Men of God as they were inspired by the Holy Spirit 2 Pet. 1. 21. But onely as Godly men it came not from them and that 1. Because none could be so good of themselves as to reach into those Divine Mysteries of God and Christ of Grace and Glory as are so abundantly and divinely opened unto us therein even the manifold Wisdom of God 2. Because none truly gracious durst belie the Lord and say The Lord spake and Thus saith the Lord and that these things are the Commandments of the Lord and yet speak their own imaginations therein they must be Lyars and Deceivers which far be it from any who love the Lord to imagine For it must be the Lords Word or the Word of Lyars and Deceivers and it condemns Lyars to destruction Isa 28. 15. Rev. 21. 27. 22. 15. IV. And as a result from what hath been IV. Its Impartiallity proves it to be a divine word said in this last Argument Its Impartiality proves it to be the Word of God and not of Man It respects neither High nor Low Rich nor Poor neither Learned nor Unlearned c. It 's a wonderful Divine and God-like Word on this Account It 's impossible for any Men as Men to bring forth such a Word without being partial to themselves in something or other at one time or other But purely to Exalt God and Holiness Grace and Glory without all respect of Persons directing the way thereto condemning sin and sinners without any respect of persons one or other declares abundantly that it is of God and not of Man V. It must be of God and Divine if V. The Scripture is of God if Christ be of God Jesus Christ was of God as the Scripture witnesseth and all good men believe John 16. 27. 17. 8. Acts 9. 22. He confirmed the Scriptures and fulfilled them abundantly He came forth in the fulness of Scripture owns it and lives to it commends it to be the Truth John 17. 17. and commands the use thereof John 5. 39. So that our Lord having before us owned the Scriptures and fulfilled them commended and commanded them I say That if we believe that He was the Christ and not a Deceiver which is blasphemy to think we need no further proof of the Truth of the Scripture Dive into the weight of this Argument and it will establish you for ever And that both Christ and Scripture are of His miracles a high demonstration that he was the true Christ God and that the things relating to Christ recorded in Scripture are Truth the wonderful Works and Miracles He did in His Fathers Name is a very high Testimony of the Truth both of Christ and Scripture witnessed by the Scripture done so openly in the view of all confest by all none opposing the truth thereof no not the Jews who were His Enemies confest by Mahomet in the Turkish Alcoran received and believed by Tradition without all contradiction to this day not only of the Saints but of the World too strongly and rationally confirm the truth thereof VI. The Divine Impressions stampt on VI Sealing Testimonies by the holie Spirit the Hearts
of the Saints by the Holy Spirit suitable to the Word of Grace the Work in them answering the Word without them as the New Covenant and Law of God written in their Hearts which hath wrought in them Faith Love and the Life of the VVord which are to them sealing Testimonies of the Truth and Divinity of the Word And hence it is that they set their seal to the truth thereof in believing loving and obeying thereof and cleaving to God therein and suffering any Difficulties inflicted by men for the truth thereof adventure their Souls and Eternity upon the truth of God therein and the loss of all in the VVorld rather than lose their share in the Word of Life A high Confirmation of the Divinity thereof VII Finally As the Resultance from the VII Danâ—er of deâ—ying the Scripture â—â— be of God whole To deny the Truth and Divinity of the Scripture is to deny God Himself and Jesus Christ and all Religion to pass a black Sentence on all the VVriters thereof as Lyars and Deceivers and on all the Saints throughout all Generations who have believed obeyed and suffered for adhering to the Truth therein and on all the Effectual Workings of the Holy Spirit in the Hearts of Believers conforming them thereunto so that it 's impossible for any man that hath lived under the Instruction thereof to deny it and not to be an Atheist if not to be guilty of the unpardonable sin for the whole matter the Scripture treats on in the substance thereof is as I said before God and Christ and Holiness the Reducing of Man back again to God through Christ from whom he was gone astray And therefore what can those expect who deny this Holy Divine Word of Truth but all the Judgments and Plagues that are written therein I shall now come to Answer some Objections in relation thereunto Object Though the Scripture was given of Object 1 God and Divine Truth the Word and Will of God to the People of these times in which they were given yet it 's a great Question whether it be so to us and whether we have ought to do with it unless the same Spirit work immediately the same Truth in us we are to hearken to what God speaks in us and not without us c. Answ To this I answer That Truth is Truth still and the Word and Will of God is the same still although its true that God hath made known his Will at various times and various ways under several manifestations yet when one Ministration ended it was by the coming in of another as the substance of the former and openly declared from Heaven by the Son of God with great Power and great Witness and the Word and Ministration of the Son of God is the same till his second coming Maâ— 28. 20. unto which all are bound to take heed unto under peril of Judgment Heb. 2. 23. Act. 3. 22 23. Joh. 12. â—8 and it is the Word and Will of the Lord still whether men believe it and obey it or not whether you have the Spirit to work you to it or not and if you are not taught by the Word and wrought to God in the Word to believe the Gospel it 's an evident sign that you have not the Spirit of Christ but of Errour and Delusion which will fail you in the day of need Obj. Though they were given of God Obj. 2 and Divine Truth yet they may be corrupted by men having been in the hands of men that knew not God but sought it themselves they might corrupt it and so it might either be mixed or lose much of its Purity and Divinity Ans It 's true that it hath passed through the hands of those who wanted not wickedness enough to do it but we have undoubted grounds to believe that the Lord preserved it and kept them from corrupting of it for if they or any other had corrupted it it must have been to serve their own ends but the Scripture that was by them preserved and by them owned to be the Word of God the Scripture of Truth is so far from serving their interest that it leaves them neither Root nor Branch no Word have they from hence to warrant them in any of their ways as a Church of Christ their Dependency lay rather in the Authority of their Church keeping people in Ignorance false Translations coercive Power and the like rather than in corrupting the Scriptures in the original Languages a Divine Hand it was that it should be preserved holy and pure as it is as hath been proved Obj. The Scripture is not all the Word Obj. 3 and Will of God to Men given by Divine Inspiration for there is in it the Words of the Devil and of wicked men the Failings and Miscarriages of the Saints c. Answ When I say it 's the Word or Words of God I intend thereby that the Body and substance thereof is the Divine Mind and Will of God made known to men by the Inspiration of the Holy Spirit by such ways as he pleased and by such persons as he pleased 2. As to the Discoveries of the Words or Works of Satan or wicked men and the Sins and Failings of the Godly I easily grant that it is not the Word of God in the first sence given by Inspiration Yet 2ly As written and recorded by holy men inspired by the Lord those things with many other Historical Relations recorded are true by Divine Testimony that such things were and so are of divine and undoubted Credence whereas all other Histories that are meerly humane can have but a humane and doubtful belief 3. It was written by the Will of God for the use and advantage of his Church and people Rom. 15. 4. Whatsoever was written afore time was written for our Learning c. 1 Cor. 10. 11 12. 1. Let us hence be informed of the greatness Vse 1 of the sin and danger not to believe the Scripture he that believeth not must be damned 2. Of Exhortation 1. to believe the Vse 2 Scripture to be the Word and Will of God to be of Divine Authority and to prize the Word more and to be thankful to God that hath given it to us and given to any the saving understanding thereof and wrought them into a conformity thereunto 2. To live the life of the Scripture the life of Faith and the life of Love the life of Obedience and the life of Holiness it is a holy Word and Holiness becomes all those who profeâ—s to own it what ever Scripture Faith or profession we pretend unto if we live not the life of the Scripture it will Judg us at the last day Joh. 12. 48. 3. To be improving and applying of the Consolations of the Scripture and that it may be so acquaint your selves more therewith Rom. 15. â— 3. Of Consolation to all those who Vse 3 truly believe and obey the Wordâ— as it is the Word the Will
Glory there it cost him so Dear in preparing for it and purchasing of it Eph. 1. 14. In a word it is and shall be made by him and for him But of this I shall speak in Chap. 31. more fully and distinctly CHAP. X. Of the Order and Method of God in preparing a People for this Glorious Estate which is 1. By Effectual Calling MAN being created in a good Estate Chap. 10 and by Sin faln from God gone out into Darkness Wrath and Enmity And God having opened a way of Recovery that is by Jesus Christ crucified I shall now come to speak something of the Order and Method of God in preparing and bringing up a People to this State of Glory and that is 1. By Effectual Calling although it 's Of Effectual Calling true that Effectual Calling concludes the whole Work of Grace in order to Glory or else it is not Effectual Yet in as much as it is so frequently and distinctly spoken of in Scripture I shall speak of it distinctly to pass by the various use of the word Call Called and Calling in the Scripture sence I shall speak only of this Calling unto and of Sinners out of their lost Estate by Sin Unto God by Jesus Christ The Scripture presents us with 1. A general Call or Calling to all as all have sinned and come short of the Glory of God 1. A general Calling to all and he hath opened a Way and Means full of Sufficiency for All therefore he calls upon All to come in and accept of this Grace where the Word of the Gospel comes and where it doth not his Works doth so far and sufficiently declare and make known God to the World as that they shall be inexcusable in the Day of Accounts Rom. 1. 20. This general Call by the Gospel to Sinners is fully confirmed in the Commission of Christ given to his Apostles and Ministers Mark 16. 15. Go ye into all the World and preach the Gospel to eveâ—y Creature c. See it 's likewise confirmed Prov. 8. 1. to 10. and 9. 1. to 6. And of this first sort of Call many yea multitudes are called that will not Obey which is their sin and will be their Condemnation Prov. 1. 20 24. The Truth hereof we see daily by woful Experience that Men refuse their own Mercy and destroy themselves Hos 13. 9. They judge themselves unworthy of the Life tendered them in the Gospel in refusing the Wayes of Life and choosing the Wayes of Death and Darkness preferring the Devil and his service before the Lord Jesus and his Ways of Life 2. Others there are who pretend to yield 2. A more particular Calling Obedience to the Heavenly Call and come into the Profession thereof but it is but faignedly not in Truth and with their whole Hearts to give up themselves to God therein and so come short of the Glory prepared and promised not because there is any failing in the Truth of God but because their Hearts was not Right with God neither were they stedfast in his Covenant but like treacherous Judah they turned not unto the Lord with their whole Hearts but feignedly Jer. 3. 10. And of this sort are such as either 1. Receive the Word with Joy without any Heart-Conversion to the Lord and for a while Believe but when Tribulation and Persecution ariseth because of the Word by and by they are offended Or 2. Such as Profess to know God but in Works deny him being Abominable and Disobedient and to every God Work a Reprobate Tit. 1. 16. Or 3ly Such as are palpably Hypocrites who come into the Profession of the Gospel Designing some Base ends to themselves and make use of Profession to Cloak their wickedness withal of the Discovery of these the Scripture is full Mat. 15. and 23 Chapters And of Such is to be feared there hath been and still are many in the visible Profession of the Way of Life but such are still in the Way of Death For the Hypocrite in Heart do heap up Wrath Job 36. 13. And the Hope of the Hypocrite shall perish Job 8. 13. Or 4ly Such as Foolishly content themselves with Lamps that is visible Profession of Truth without Oyl in their Vessels that is the Annoynting of the Spirit and Truth of Grace and Life in the Heart like the Foolish Virgins Mat. 25. 2 3 8 11 12. And thus having not the Wedding-Garment i. e. Cloathed and Covered with the Righteousness of Jesus Christ by Faith and sincere Obedience come Short of Obtaining the End of the Heavenly Calling and so the Truth of that Word will appear Mat. 22. 11 12 That many are Called but few are Chosen A Third Sort of Call is such as are Effectually 3. Is the effectual Calling called by the Power of Christ in the Word of the Gospel And turned from Darkness to Light and from the Power of Satan unto God Such a Call as the Apostle was Partaker of Gal. 1. 15 16. But when it pleased God who separated me from my Mothers Womb and called me by his Grace to Reveal his Son in me c. And this Call is Effected by the Word of God's Grace which is his General Call to all and Effected by some secret Divine Operation of the Holy Spirit in the Word of Grace begetting Souls to the Lively Faith and Hope of the Gospel Sam. 1. 18. 1 Pet. 1. 3. And this Lively Faith and Hope where it is in Truth that is where this Effectual Calling is it is of a purifying Nature Acts 15 9. 1 John 3. 3. Every man that hath this Hope in him purifyeth himself as he is Pure This Divine Calling it is in Scripture called 1. A High Calling Phil. 3. 14. Not only because it 's Effected from on High but because they are called to High Things made Partakers of Heavenly Virtues interested in High and Heavenly Relations the Children and Servants of the most High God as also interested in the High and Heavenly Glory Made Heirs according to the Hope of Eternal Life 2. A Holy Calling 2 Tim. 1. 9. Called to Holiness 1 Thes 4. 7. vers 3. 4. For this is the Will of God your Sanctification that you should abstain from Fornication that every one of you should know how to possess his Vessel in Sanctification and Honour By Vessel in this place I understand is intended our Bodies that every one might know how to possess his Body in Sanctification and Honour So the word Vessâ—l in Scripture Sence imports Acts 9. 15. 2 Cor. 4 7. For the Lust of Concupiscence and Fornication ariseth in the Heart and the Members are but Instruments to Execute what worketh from within and the Scripture saith that the Body is not for Fornication but for the Lord and know ye not that your Body is the Temple of the Holy Spirit 1 Cor. 6. 13 19. The Lord hath called his People â—o Holiness here and to Happiness hereafter wonderfully are they
Yet 3. We ought to believe that God will pardon our sins on the Terms mentioned after they are committed Quest Is not this Legal Doctrine Quest It is the Judgment of some that a Believer ought to believe the Pardon of all sins past present and to come and that to pray for the Pardon of sin is Legal Answ It 's true it is Legal i. e. according Answ to the Law of the New-Covenant and is Gospel all Mercy and Pardon after the Fall is Gospel and a Fruit of the New-Covenant and the Truth is that they that Darken this lose the Life of the Grace of the Gospel and savours much of Ignorance and Pride It 's infinite Mercy that God hath opened a Door of Hope and Way of Mercy and Pardon of the sins of his People after Conversion as before and if they walk humbly with God in this way of his Ordaining they shall not miss of obtaining Mercy Heb. 4. 16. We ought to believe that God will continue the Grace of Faith and give us Repentance for sin and will Pardon our sins in this way of Repentance and this is according to the Law of the New-Covenant The Great day of Mercy and Pardon will be at the Great day of Judgment when we must all appear before the Judgment-seat of Christ Act. 3. 19. 2 Tim. 1. 18. Jude vers 21. Looking for the Mercy of our Lord Jesus unto Eternal Life And this I understand to be the glorious Ministration of the New-Covenant Heb. 8. 12. For I will be Merciful to their Unrighteousness and their Sins and Iniquities will I Remember no more Though Believers are interested in this Covenant and God pardoneth their Iniquities here in the Order and Way prescribed that they shall not prove their Eternal Ruin if we are not yet under the perfect and glorious Ministration thereof for the New-Covenant in the Perfection of it's Ministration is the Covenant of the perfect Restauration and Glory God do now remember the sins of his People so as to correct them by various Ways according to his own Will Psal 89. 30 31 32. 1 Cor. 11. 30 31 32. But then he will so Pardon the Iniquities of all his People as not to Remember them so as to Correct or Punish them Isa 33. 24. Mich. 7. 18 19 20. Quest Whether the Faith unto Quest which Justification is imputed be an Act of the Old or of the New-Man Answ True and Saving Faith is an Answ Act of the Soul renewed by Grace of the Law of God written in the Heart the New-Covenant admits of no Old thing it 's New Wine is not put into Old Bottles 2 Cor. 5. 17. Old things are past away behold all things are become New It 's the Act of the New Man from a principle of Life wrought in the Soul by the Gospel flowing from the Second Man the Lord from Heaven who is a quickning Spirit Note 1. That there is or may be a Faith without Life John 2. 23 24 25. and 8. 30 31. Mat. 13. 20 21. Luke 8. 13. 1 John 2. 19. 2. That that Faith to which Life is promised is an effect if Life Joh. 11. 26. Whosoever Liveth and Believeth in me shall never Die that is the Faith of Life that is an Effect of Life 2 Cor. 4. 13. Having therefore the same Spirit of Faith c. There is a Spirit of Faith that is the Spirit of the Gospel that begets Life and Faith in Men by the Word of Faith called by our Lord The Birth from above and a Begetting again by the Word of Truth Jam. 1. 18. and a being Born of God 1 John 3. 9. and 5. 18. The New-Covenant or Law in the Heart Heb. 8. 10. Quest If the Case be thus How shall Quest I know that my Faith is Right I shall be left still in Doubt and at a Loss in this Matter Answ I must say to this as Christ Answ said in another case By their Fruits you shall know them Mat. 7. 16 20. If thy Faith be the Effect of the Spirits Working and Work of the New Man then see 2 Cor. 15. 17. If any Man be in Christ he is a New Creature Old things are past away behold all things are become New New Light and new Life new Affections new Objects of Love new Delights sutable to the new Birth and new Man Which is created after God in Righteousness and true Holiness Eph. 4. 24. Gal. 5. 22 23. Where the Fruits of the Spirit are described as effected in the true Believer The Fruit of the Spirit is Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance c. Where these Fruits of the Spirit are in Truth there the Faith is Right and Saving But more particularly 1. Where Truth of Faith is there is Humility this is a special distinguishing Character of New Covenant Faith when the Soul is truly Humbled it 's the Property of the Effectual Working of the New covenant-Covenant-Spirit in the Gospel to lay the Creature low Rom. 3. 27. Where is Boasting then It is excluded by what Law Of Works Nay but by the Law of Faith So that Faith takes off all Boasting where it is in Truth and the Reason is because the true Believer seeth and knoweth that he is a poor Nothing wretched Creature in himself and that he must have all both Pardon Peace and Life from the Mercy of God in Christ Jesus and that all he doth or can do is no Meritorious Cause of Grace or Life of Pardon or Peace but that when he hath done all that he can he is an Unprofitable Servant And that his best Services are Defiled with sin and sinful Imperfections of Nature and this makes the Soul humble and low in it self to abhor it self and this declares it evidently to be under the Blessing pronounced by our Saviour Mat. 5. 3. Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Revel 2. 9. and 3. 8. This is the Man to whom God will look Isa 66. 2. and with whom He will dwell Chap. 57. 15. and that shall dwell with him for ever Zeph. 3. 12. to 18. For this groweth not upon the Old stock of Nature that is Proud and Self-conceited and if any New-Covenant Gifts come into such a Soul it is but as the Putting of New Wine into Old Bottles that will make them swell and burst first or last 2. Where Truth of Faith is there is Truth of Love and therefore it behoves every one to prove the sincerity of their Love that great New-Covenant Virtue and Heaven-born Grace to love God and Christ above all Mat. 22. 37. Eph. 6. 24. Mat. 10. 37. To love his Word and Will and to Delight in it and prize it above all Worldly Treasure Psal 119. 97 103 127. To love his People for his Sake because they are his and bear his Image and Likeness 1 John 3. 14. and 4 12. 3. Where Truth of Faith and Love is there will be
war against it they have no ground to draw sad conclusions against themselves though it's cause of humiliation For support in such cases consider 1. The Prophet Psal 89. 34. 19 to 37. the Lord having made great and precious promises to David and in him to Christ on the new covenant account in which was much of the Gospel Grace yet immediately his Faith fails in the whole as if God had made void his covenant and broken all his promises in that matter ver 38. 45. which hath been fulfilled on the natural seed and worldly Kingdom to visible appearance but as it related to Jesus Christ it stands firm and he is exalted upon the Throne and the Promise is sure to all thee seed 2. John the Baptist who had many high confirmations from Heaven concerning the Lord Jesus that he was the Christ he saw the sign upon him which God gave him by which he should know him Joh. 1. 33. insomuch that he could say ver 34. 56. I saw and bear record that this is the Son of God and behold the Lamb of God c. and heard the voice from Heaven saying This is my beloved Son c. yet after all these testimonies and assurances of his Faith in this matter he being in Prison comes to doubt whether he was the Christ or not Matt. 11. 3. Art thou him that should come or do we loâ—k for another which discovers that there was in John a doubt whether he was the Christ or no and this appeareth not only by the message or question but if we consider 2. the time when he sent when he was in Prison it was a Prison temptation 2. By the answer of Christ to John to strengthen him under this temptation Go and shew John those things that you do hear and see c. 2. By his answer to the multitude What went ye out to see a râ—ed shaken with the wind c. which clearly imports that John was shaken in his Faith and yet for all that he was a Prophet and more than a Prophet v. 9. Which clearly imports that gracious souls may come under temptations and doubts in matters of Faith of highest concernment and yet be gracious still yea further gracious persons may through a sudden fit of fear and surprisal by temptation not only doubt in the main matters of Faith but even deny the Faith they have been established in The case of Peter is full in this matter who denied and forswore his Lord but the difference lieth here the gracious person may fall by a sudden surprisal of sinful fear and weep bitterly for it when it is done and loves the Lord the more but the other deliberately resolved and wilfully departs from the Lord and will no more of him but with the dog returns to his vomit and with the sow that was washed to her wallowing again in the mire yet it deeply concerns souls to be heedful of such temptations 2. The second sort of Assurance is the 2. Of Assurance of Interest assurance of interest in the Doctrine believed and in speaking to this I shall shew 1. That there is a Gospel Assurance of interest in Grace and Glory to be obtained in this World 2. What this Assurance is and how and how far it may be attained 3. What it is that ordinarily hinders persons from obtaining thereof 1. That a well grounded Gospel Assurance 1. That it may be attained of Faith may be attained here in this life it is that which many Saints have attained and a possibility is stated for all to attain it 1. That many have attained it Job though under afflictions yet could say I know that my Redeemer liveth c. whom I shall see for my self c. Job 19. 25. 27. and the Prophet could say after a cloud of darkness and temptation Psal 73. 24. 26. Thou shalt guide me by thy counsel and afterward receive me to Glory and Paul Gal. 2. 20. I live by the faith of the Son of God who loved me and gave himself for me and 2 Tit. 4. 7 8. I have fought a good Fight I have finished my course I have kept the Faith from henceforth is laid up for me a Crown of Righteousness which the Lord the righteous Judge will give me at that day c. But 2. Lest it be objected by any that these were extraordinary persons and therefore may doubt whether it be attainable by believers as such a possibility is stated for all to attain it and this will appear in the promise it 's promised not Prophets or Apostles or Ministers as such to all Believers he that believeth and is baptized shall be saved and John 6. 40. and this is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life see Act. 16. 31. Rom. 10. 9. If God hath made the promise of life to believers as such without distinction he hath stated a possibility to believers to obtain a Gospel assurance of their Salvation 2. It appears in that it was the Apostles work and should be the work and endeavour of every faithful Minister to help Believers in this matter that so they might attain a well grounâ—eâ— comfortable assurance of their intereâ—t in the grace of life so Paul Rom. 3. 22. The righteousness of God which is by Faith of Christ unto all and upon all that believe and Chap. 8. 1. There is therefore now no condemnation to them that are in Christ Jesus whâ— walk not after the flesh but after the spirit 1 Joh. 5. 13. These things have I written to them that believe c. that ye may know that ye have eternal life c. The Lord's design is not only to give his people eternal life but he would have them to know it for their comfort and for that end he hath stated clear grounds in his Word by which they may come to know it as I shall endeavour in the second place to shew what it is and â—ow it may be attained 2. What this Assurance is and how far it may be attained 1. What it is it is called in Scripture sometimes the assurance of Faith Heb. 10. 22. Let us draw near in full assurance of Faith Heb. 6. 11. The full assurance of hope the full assurance of understanding Col. 2. 2. Confidence boldness Eph. 3. 12. Heb. 10. 35. The confidence of hope Heb. 3. 6. Whose house are we if we hold fast the confidence and the rejoycing of the hope firm to the end The assurance of Faith Hope Confidence is sometimes higher and sometimes lower sometimes more sometimes less according to the souls exercise in the word of Life and work of Faith and the working of the Spirit in the word of Faith for there is no such assurance to be attained here as when we come to the possession of the Kingdom and Glory promised when all occasion of doubting shall be done away for the assurance here
is but the assurance of Faith Hope and Confidence which affords Peace Joy and Consolation the Scripture and so must reason too make a vast disproportion between the life of Faith and the life of present and full Injoyment 2 Cor. 5. 7. We live by Faith and not by sight that is not by present injoyment Heb. 10. 38. Now the just shall live by Faith that is now in this side the Glory promised in which it may be supposed is danger of drawing back If any man draw back my soul shall have no pleasure in him 2. How it must be obtained the assurance 2. How it must be obtained of Faith and hope must be attained by a reflect act of the soul or a resultancy or conclusion from the condition on which life is promised to instance Mat. 5. 3. c. are many precious promises made to persons that are indowed with those Divine Virtues therein exprest as Blessed are the poor in spirit c. Who so finds those Virtues in him may and ought to claim his interest in the promises so Mat. 16. 16. He that believeth and is baptized shall be saved that is he that believeth and obeyeth the Lord of which Baptism is the first and ingageth to the whole duty of the Gospel shall be saved I do believe and obey the Gospel therefore I shall be saved so 1 Jâ—h 5. 1. Whosoever doth believe that Jesus is the Christ is born of God this Faith if right is accompanied with those other Virtues mentioned as love to God love to his people obedience to his will and his Commandments are not grievous it getteth victory over the World c. as ver 2. By this we know we love the children of God when we love God and keep his Commandments ver 3. For this is the love of God that we keep his Commandments and his Commandments are not grievous that is they are not grievous to Believers ver 4. Whatsoever is born of God overcometh the World and this is the victory that overcometh the World even your Faith What the World is that Faith overcometh the Apostle had before explained Chap. 2. 15 16 17. Faith getteth the victory by fixing the soul on better objects than the World is Heb. 5. 9. He is become the Author of eternal Salvation to all them that obey him Now the resultancy from the whole is I do believe that Jesus is the Christ and my Faith is accompanied with love to God above all and do love his people for his sake and do sincerely desire to know and do his will and keep his Commandments they are not grievous to me but my failing therein is my grief and by this Faith I have overcome the World and am dead to it and it is my real desire and endeavour to abandon all things that are contrary to the will of the Lord to abhor that which is evil and to cleave to that which is good therefore I am born of God therefore I have an interest in the new covenant this is the way appointed of God in which they may make their Calling and Election sure if they give diligence to it 2 Pet. 1. 10. and these are the things that John write in his Epistle to them that did believe that they might know that they had eternal life 1 Joh. 5. 13. and according to our abounding in those Divine Virtues or not abounding so will our assurance be 2 Pet. 1. 10 11. Quest. Is not Assurance the immediate Quest gift of the Spirit does not the Scripture speak of being sealed with the Holy Spirit of Promise Eph. 1. 13. 2 Cor. 1 22 Answ 1. It 's without all question to me Answ that the ground of all sealings is from the Holy Spirit and that he doth refresh the hearts of Believers and seal up love to them in the waies of his own appointment yet for persons to take that for a sealing evidence which relates neither to word nor work of the Spirit but some apprehended over-powrings or â—rong perswasions without all grounds â—rong confidence and consolation but knows not â—rom whence it comes can give no reason thereof but supposeth that it 〈◊〉 〈◊〉 be from the Spirit this may 〈◊〉 〈…〉 on of our own spirits or the 〈◊〉 who can transform himself into an Angel of lâ—ght and I fear many souls have miscarried on this account 2. The assurance and comfort of Saints must come in by believing if right Rom. 15. 13. The God of Hope fill you with joy and peace in believing as 1 Pet. 1. 8. What ever comes in any other way may prove a â—ancy and Faith in this matter must have a relation to the word of Grace or the work of the Spirit suitable to some word or both in which is found the sealings of the Spirit it must be in and by the word and work The Spirit was promised and given for a twofold Seal 1. To seal the truth of the Doctrine to be believed by its gifts and mighty works in and by the Ministers thereof and 2. To seal the truth of our Faith relative to interest in that Doctrine and that is by the word and work of the same Spirit 1. By the word Joh. 16. 13 14. Where â—he Spirit seals by the Word the manner of the Spirits work is 〈◊〉 ed that is he shall guide you into truth â—e 〈◊〉 not speak of himself he shall shew you things to come he shall glorifie me he shall take of mine and shew it unto you so that the way of the Spirits working and leading into truth is in opening the Word and shewing the goodness of the Word the Doctrine of the Gospel which leads us to Christ for he shall glorifie him and take of his and shew it to the soul and there is nothing of Christ to be shewed to us more than is revealed in and by the Word so that the Spirits sealing is in and through the Word and this Believers have experience of more or less of the Spirits sealing through the Word read heard and applyed to their joy and comfort for the Spirit comforts by opening Christ and the blessed truths of the Gospel relating to him by his Word and his Ordinances appointed for that end Quest In what manner doth the Spirit Quest work by the Word in sealing up assurance to the souls is it by an immediate bringing in of Scripture over-powringly unthought on or unexpected Answ Sometimes the Spirit of Christ Answ may so work and I question not but that in some cases and at sometimes he hath so wrought though it 's not so usual nor alwaies may it prove so fafe to be depended on for when we respect more the manner of its being brought in than the matter and the shew of the sealing testimony as apprehended lieth rather in the manner than the matter Sathan may transform himself therein and deceive the soul I have known some looking so much after the manner of receiving evidence in
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
himself and the badness of his own nature I find such a deadness in my nature such an indisposedness to that which is good c. that I fear all is naught and that it is not for such a one as I to think that I have any thing of good in me This I know is the case and complaint of many gracious souls whereas this is one of the most undoubted evidences of being possest with the Spirit of Christ and so in a state of Grace Rom. 8. 9 10. The Apostle having asserted this truth That if any man have not the Spirit of Christ he is none of his but how shall I know that I have the Spirit of Christ The Apostle answers this question If Christ be in you the body is dead because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see that there is nothing but death in your own nature because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see there is nothing but death in your bodies by reason of sin but the righteousness of Christ the Grace the Mercy the pardon of sin for the sake of Christ is the life of your Spirits this is a certain evidence of the Spirits work when it causeth souls to be sensible of their own death and the life that is in Christ Jesus and that not only in their first conversion and turning to the Lord but it keeps up and carrieth on that work in the hearts of Believers all the daies they live in this world Col. 3. 3. For ye are dead and your life is hid with Christ in God not only dead to sin but you do or should know that there is nothing but death in your nature as of your selves and your life is in Christ hid there so that sometimes Christians themselves that are interessed in it can scarce see it or believe it altogether hid from wicked men they are strangers to it and as for the glory thereof hid from all Saints till Christ who is our life do appear then shall they appear with him in Glory v. 4. that this is so sure a character of the Spirits working doth further appear Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing O but when Christians are taught this lesson they think they are undone and so indeed they are in themselves but it 's an high discovery of the Spirits working the flesh never did never will discover its own badness but the flesh will be alwaies priding it self and puffing it self up though altogether without cause but Blessed are the poor in spirit for theirs is the Kingdom of Heaven Matt. 5. 3. That is those who are sensible of their own poverty and want of all good in themselves that what of virtue is in them is of the Lord and from him and that their righteousness and life is of free Grace in our Lord Jesus Christ so that this it 's evident hath been a needless hindrance in the way of the Christians comfort and is rather a strong ground to confirm them in the truth of their partaking of Gospel Grace 4. Hindrance is mistake about the end of seeking 4. Hindrance is that mistaken notion amongst many Christians that is that we must seek God and his Glory only in all our seekings services and sufferings and not any thing for our selves O saith the gracious soul I cannot I dare not lie I find that I cannot but have respect to my self and mine own salvation if that were left out I should sink and fail in the work and that makes me fear that it is not right what-ever I do Doubtless this is a mistaken notion and contrary to the very drift and scope of the Gospel for the great design of God in the work of Redemption next his own Glory was the salvation of poor sinners and to suppose that God would have his people to leave out their own good and salvation in the Gospel work which he himself hath so much designed in the whole work of Gospel Redemption is contrary to all both divine and humane reason 1. The incouragement to believing obeying and suffering is this Justification Act. 13. 39. Salvation Mar. 16. 16. Act 16. 31. Rom. 2. 10. Augmentation of Glory 2 Cor. 4. 17 18. And certainly God would never have stated these as incouragements if he would not have his people to have respect thereto 2. This is that which hath been the encouragement of the Saints throughout all generations and that which they had in their eyes to which they had respect and which they sought after Matt. 19. 27. Peter's question with Christ's gracious answer We have left all and followed thâ—e and what shall we have Heb. 11. 13 14 15 16. describes the Patriarks to be seeking a Countrey and so to have respect to the recompence of reward and God's owning them therein wherefore even for seeking an heavenly Country according to the will of God he was not ashamed to be called their God for he hath prepared for them a City ver 24 25 26. Moses left Egypt and Pharaoh's house and refused to be called the Son of Pharaoh ' s Daughter and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward 1 Cor. 9. 24. to 27. Rom. 2. 7. Heb. 10. 34. 36. Rev. 22. 14. with multitudes of like Scriptures that might be mentioned in this matter In all which it appears that it is the will of God and hath been the design of the Saints in all ages to be seeking after their own spiritual and eternal welfare and indeed it 's one of the first exhortations of Christ to his First seek the Kingdom of Heaven and the Righteousness thereof c. and the reward is that which all true Believers must and do believe Heb. 11. 6. To clear this matter further I shall mind 4 Things to clear this matter four things 1. That we are to seek God and his Glory first and chiefly because he is the chiefest good and in seeking him and finding him we find all yet not to leave out our selves and our own good in seeking him it is for his worth that we seek him that we may be able in truth to say as the Prophet Lam. 3. 24. The Lord is my Portion saith my soul therefore will I hope in him for when once the soul hath an interest in Christ and in God he hath an interest in all 1 Joh 5. 12. He that hath the Son hath life 1 Cor. 3. 22 23. 2. He that truly seeketh the honour of God and Christ seeketh his own honour in
Righteousness and Holiness accounted so of God and he would have his people to know it for their comfort 2. Of the Inherent or Imparted Sanctification by it I intend the Sanctification wrought in us by the Spirit of Christ in and by the Word of the Gospel for that is the way of the Spirits working Sanctification and from hence it is that Sanctification is sometimes attributed to the Spirit 1 Pet. 1. 2. 2 Thes 2. 13. And sometimes to the Word Joh. 15. 3. and 17. 17. Thereby to let us to know that the Word effects it not without the Spirit nor the Spirit without the Word And this Sanctification is likewise to be Imparted Sanctification is of two parts considered and understood under a twofold consideration 1. As within us 2. As wrought and brought forth and made manifest and that is it I join Sanctification and Works together for all the Works of the Gospel are the external parts of Sanctification The first of these is Holiness of Mind 1. Holiness of mind and Spirit The second is Holiness of Conversation universal Obedience to the Law of Christ See both these together Ps 45. 13. The Kings daughter is all glorious within her cloathing is of wrought Gold But 1. This Sanctification as it is in the Saints it is an holy disposition wrought in them by the Spirit through the Word of the Gospel which is called in Scripture sometimes the law of God written in the heart Heb. 8. 10. in which is both Faith Love and Holiness Sometimes it s called the new man which is created after God in righteousness and true holiness Eph. 4. 24. Renewed in knowledg after the image of him that created him Col. 3. 10. It is after God i. e. after his image and likeness after God that is an holy disposition and desire to be more like the Lord in holiness 1 Joh. 3. 3. After a conformity to his will in every thing both within and without desires and endeavours daily the mortification of sin and to increase in the newness of the spirit of holiness such a soul is minding the things of the Spirit Rom. 8. 5. And with the mind do serve the law of God Rom. 7. 25. Would be more like Christ whiles here in this mortal state 1 Jâ—h 3. 3. The mind and affections are set on things that are above Col. 3. 1. And grows in the sense of the sinful nature and body of death which so much hinders their perfection in holiness Rom. 7. 24. And is waiting for the Adoption to wit the Redemption of the body Rom. 8. 23. And where this inward holiness and holy disposition of heart is there is not only an holy desire of conformity to the Lord and of appearing more in the image of Christ but such souls do sanctifie the Lord in their hearts 1 Pet. 3. 15. That is have holy and reverend thoughts of him according to his name and nature Psal 111. 9. They sanctifie him in all his Ordinances for their spiritual building up in the Faith Ps 119. 18. 129. In all his waies and in all his works Ps 145. 17. Yea in his afflicting correcting dispensations that are cross to the flesh and unpleasing to nature yet the sanctified heart doth sanctifie God therein and give him the glory and justifie him in what he doth in this matter Joh 1. 21. Ps 119. 65 75. 2. This sanctification is to be considered 2. Of Conversation as it is brought or wrought forth and made manifest so that although it 's a truth that all external holiness in appearance not flowing from this inward principle of holiness and life will end in obscurity yet it is as certain that where-ever this Principle and life of Grace is it brings forth the fruit of holiness Rom. 6. 22. And this in Scripture is called holiness of conversation 1 Pet. 1. 15 16. And includes all the good duties and works of the Gospel This holiness in conversation or good This is of two parts 1. Such as concern religious worship and holy works of Saints consisteth of two parts 1. Such as relates to our walking with and living to God in all religious service and obedience in matters of worship these are works that God requires of his people and must necessarily come under that of sanctification and holiness for the institutions of our Lord and Law-giver are holy they are a part of his holy Will left recorded in the holy Scripture and it is a part of our Sanctification to sanctifie the Lord in our obedience to him therein Luke 1. 6. It is said of Zacharias and Elizabeth his Wife that they were both righteous before God walking in all the commandments and ordinances of God blamâ—lesly that is holily and ver 74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the daies of our life Rom. 12. 1 Pet. 2. 5 9. All which Scriptures do present us with the Saints holy service of God in matters of Worship And this part of the Christians holiness must alwaies answer the Law and Will of the Law-giver for God will have his Ordinances and Institutions to be observed by his people because therein his Worship and his Honour is concerned There are four things too common among men that God and Christ will not pass over without rebuke in the end The first is neglect when persons out of sluggishness and unzealous frames of Spirit do neglect the service and worship of God according to his own appointments making it a matter of indifferency seeing as they suppose they may be saved without any such observances and so do not undervalue the wisdom and will of God which is an high degree of iniquity and sin against him in omitting and neglecting their duty in his service and worship But let such know that look how far short they come in their obedience to Jesus Christ in matters of worship so far they come short in holiness every breach made in this matter makes a breach upon sanctification and holiness It 's true all come short in this matter in some measure in matter or manner or both but when persons do willingly fail in the matter of Worship that is the great sin to be willingly ignorant or willingly disobedient will not may not go unpunished The second is when persons change the ordinances of Christ and things of instituted Worship or mix their own inventions therewith this will he not bear with though he suffer it long yet it must be accounted for in the end When the Lord ordains and commands one thing and we resolve to do another it 's an high act of disobedience and transgression of his Law the danger thereof see Isa 24. 4 5 6. Acts 3. 22 23. 3. When persons undervalue the holy Ordinances of Christ counting them small things matter of circumstance scarce worthy to be taken notice of as if there were
9. 24. Let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exerciseth loving kindness judgmeâ—â— and righteousness in the earth c. To know that he is the Lord gracious and merciful c. As he hath opened and made known himself in Jesus Christ crucified in whom he was and is well pleased and satisfied and 〈◊〉 his sake pardoning justifying and saving all that come unto God by him In a word He that cometh to God must believe and know that God is as he hath made known himself to be in the Gospel and that he is a rewarder of them that diligently seek him Knowledg differs little from Faith and sometimes it 's all one when thâ— soul is so inlightned into the knowledg of God and Christ and Truth as to believe Joh. 6. 69. We believe and are sure Greek know that thou art the Christ the Son of the Living God 1 Joh. 5. 20. And we know that the Son of God is come c. And Job I know that my Redeemer liveth c. By all which it appears that knowledg which is saving differs but little from Faith and includes Faith Now in as much as knowledg or illumination Difference between saving knowledg and that which is not is common to all where the true light shines i. e. to hypocrites and formalists as well as sincere Christians as Heb. 6. 4. 6. 10. 32. 2. 2 Pet. 2. 20 21. Rom. 2. 17 18. 21 22. 1 Cor. 8. 1 2. I shall therefore rather apply my self to speak something to shew the difference between the saving knowledg of God and Christ in the new covenant of his Grace and that which men may have and yet be short of Grace and Life referring the Reader to Chap. 1. for the distinct knowledg of God The first difference is the saving knowledg 1. It is a soul-humbling knowledg of God and Christ is a soul-humbling self-abasing knowledg and that in the first work of Conversion the very entrance of saving knowledg gives the soul such a sight and apprehension of God and of Christ and of himself and sin that it throws down and lays low the soul and makes him cry out as those Acts 2. 37. Being pricked at the heart with the light of truth they understood and believed what they did not before both concerning Christ and themselves They cried out men and brethren what shall we do How wonderfully was the case changed they who but a little before cried out Crucifie him Crucifie him now are pricked at the heart for it and cry another cry Men and brethren what shall we do Sutable to this is that Psalm 119. 130. The entrance of thy Word giveth light it giveth understanding to the simple The very entrance of the Word of Life into the heart giveth this light the soul comes thereby to know something of God of his Holiness of his Justice and Goodness and something of himself of his own badness unholiness sinfulness and need of mercy and this amaseth and abaseth the soul and if the work be right this soul-abasing is not only in the sight and sense of some one particular sin or particular sins but it gives a sight of the body of death that is of the sinful nature that there is nothing but sin a sinful state the thoughts and imaginations the words and works yea that the best works as done by us are menstruous and filthy A soul never rightly knows himself till he thus know himself and the want of this is the cause of so many abortives in Religion that comes to nothing Persons may meet with some convictions of and conversion from some particular sin or sins but never see themselves utterly lost and undone and filthy all over and such conversions ordinarily first or last comes to nothing not but that the beginning work oft-times may arise from conviction of some capital iniquity as those Acts 2. 37. But if saving it leaves not till it discover the body of death this is the effect of saving knowledg or if it meet with and steal in by degrees on those that have lived under good education and use of means that it makes not so great a noise at first This must be effected first or last the knowledg of God in Christ Jesus in the way of the Gospel and of themselves to know themselves to be indeed wretched and miserable without which they never rightly imbrace Christ and the Grace and Mercy of the new Covenant And this self-humbling self-abasing and self and sin-abhorring frame is not only a work for a day i. e. at first conviction but where the true light shineth it abideth and gracious growing Christians the longer they live and the higher they grow in Gospel light the more they know themselves and the more they abase themselves have little and low thoughts of themselves This is that which sincere Christians do and can experience see witnesses from Scripture of this truth David a man after God's own heart though a King when he danced before the Ark and withal his wife mocked him he said I will yet be more vile than this and base in my own sight By which we may see that this is the common work of God in all gracious souls Greatness nor Kingship did hinder it laies low the souls of Great men and Kings where it is in power Job 40. 4. I am vile what shall I answer thee I will lay mine hand upon my mouth c. And Chap. 42. 5. 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self and repent in dust and ashes The more a soul knows of God and Christ the more he abhors himself not only an abhorrency of sin but of self because of sin attends gracious knowing persons Isa 6. 5. That Evangelical Prophet cries out Wo is me I am undone I am a man of unclean lips c. For mine eyes have seen the King the Lord of Hosts He had seen King Jesus it was a Gospel sight which did thus humble and abase him Joh. 12. 41. These things said Isaiah when he saw his glory and spake of him It was the glory mentioned in this Chapter the Evangelist alludes unto John the Baptist the fore-runner of our Lord of whom he testifieth that he was greater both in light and work than the greatest Prophet yet he had this frame of spirit in him Joh. 1. When they sent to him to know who he was he confessed and denied not that he was not the Christ He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose ver 20. 27. Not worthy to do the meanest service for him So the holy Apostle Paul acknowledgeth Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing and hence he cries out ver 24. O wretched man that I am who shall
secret the rise whence Divine Virtues flow from the secret and hidden work of the Spirit of Grace yet the Spirit propounds to us the distinction rather by the object than the principle from whence it flows it lets us to know that if our love fix sincerely on the right objects then it flows from the right principle so then as natural love fixes on natural and worldly objects from natural causes so that is spiritual love that fixes on spiritual objects natural love never looks so high as God and Christ and Glory to fix there So then this is spiritual love that fixeth upon cleaveth to and delighteth in God and Christ in Grace and Glory as its chiefest and most special good and this is certain that we can never love God as we ought and as doth concern us unless we apprehend him to be our chiefest and most especial good Matt. 22. 37. Thou shalt love the Lord thy God with all thy soul and with all thy heart and with all thy mind which we can never do unless we prize him above all other good in the World and so of Christ Matt. 10. 37 38 39. He that loveth Father or Mother Son or Daughter or Life more than me he is not worthy of me Which no soul can attain to but by being instructed into the transcending worth of Jesus Christ this could the Prophet say Psal 73. 25. Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee and the Spouses song 5. 10. My Beloved is white and ruddy the chiefest among ten thousand and Paul Phil. 3. 8. Yea doubtless I do account all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but dung that I might win Christ c. And this is that which every soul that loves the Lord Jesus in truth and sincerity can say so that if you love God and Christ above all you do then esteem him as your chiefest good as your alone portion you do undervalue every thing here below you can look upon every thing here below to be but vanity yea vanity of vanities Eccl. 1. 2. Vanity of vanities saith the Preacher Vanity of vanities all is vanity this doubling and trebling of its vanity argues it to be exceeding vain little and contemptible to the soul that loves Christ in comparison of him souls that have seen into and tasted of the goodness of the Lord and the excellency of Divine things can say with the Prophet Lam. 3. 24. The Lord is my portion saith my soul therefore will I hope in him Quest How shall I know that I love God Quest and Christ above all as my chiefest good as my portion and lot of mine inheritance Answ 1. If you love God above all as Answ your chiefest good which you do if your 1. Your meditations will be much upon him love be right your meditation will be much upon him and about him that as in the first place you have left all for him so your thoughts are precious of him if God and Christ Grace and Glory be of highest esteem in your hearts then you love God above all for what a man loves most and best his mind is most upon be it persons or profits c. a man may know what he loves most and best by the running out of his mind after it and exercise of his mind about it The worldling hath his mind taken up with the world runs after his profit and seeks after his gain from every quarter and when it goes well on that account all is well he troubles himself as little as may be about things of Divine concernment but the gracious soul presseth hard after God Ps 63. 8. My soul saith the Prophet presseth hard after thee As the worldling presseth hard after the world because it is his portion his all his chiefest good so does the soul that loves God as his portion follow hard after him that it may know him more and enjoy him more his meditations are daily of him he esteems his loving kindness better than life and therefore his soul is set upon him Ps 104. My meditation of him shall be sweet I will be glad in the Lord so that in a word where your minds are most set and most exercised and what you most prise there you love most and best For where your treasure is there will be your hearts also Mat. 6. 21. O how few that profess Christianity can approve their hearts to God in this matter 2. If you love God above all as your 2. You will love his things chiefest good you will love his things whatever hath his stamp upon it I mean on the spiritual account you love it and prize it for his sake 1. You love his Word and Will his 1. His Word Promises his Precepts all will be precious to you it is not possible for souls to love God and not to love his Word his Will Ps 119. 97. O how I love thy Law it is my meditation all the day ver 103. How sweet are thy words unto my taste yea sweeter than honey to my mouth This is a special property of a soul that loves the Lord to love his Word and to delight therein to suck sweetness there-from ver 72. The law of thy mouth is better to me than thousands of Gold and Silver Well by this you may know if you love the Lord you do love his Word his Will his Precepts his Promises it 's all precious to you and your meditation is much therein ver 97. and Ps 1. 2. Where you have a description of a Godly man to be one that doth meditate in the Law of God day and night that is his meditations are much exercised about the good Word of God 2. If you love God indeed you will 2. To do â—is Will. love to do his Word and Will you will love to obey him to submit to him in every things It 's a great mistake in persons who pretend to love the Word of God but do not love to do it such persons deceive themselves Joh. 14. 15. saith Christ If ye love me keep my Commandments This was the voice of the Law and this is the voice of the Gospel Exod. 20. 6. Shewing mercy unto thousands of them that love me and keep my Commandments God never did nor never will accept any service but that which is done in love to him and he ever did and will accept of those who love serve and obey him according to his Word and Will and if you serve him in love his Commandments will be pleasant to you 1 Joh. 5. 3. This is the love of God that we keep his Commandments and his Commandments are not grievous Then we love God when we keep his Commandments and they are pleasant to us and not grievous and if in this spirit of love you
Goodness the Lord for his Goodness in the latter daies 4. Meditation on the Justice and Judgments 4. His Justice against sin and sinners of God against sin and sinners will tend to beget maintain and increase this holy fear of God and fear to sin against him Psal 119. 120. My flesh trembleth because of thee and I am afraid of thy Judgments Matt. 10. 28. â—ear not them which kill the body but are not able to kill the soul but rather fear him that is able to destroy both body and soul in Hell Obj. This is a slavish fear and not the Objection soul-like fear or the Gospel Answ 1. It is that which becometh and Answer concerneth gracious souls to fear God in all his Names his Justice as well as his Mercy and it is a token of a graceless heart that hath not the awe of God in his Justice that being one great part of his Name of his Glory wherein he hath and will make himself famous God to illustrate this part of his Name and Glory unites Justice and Mercy in the proclaiming of his Name to the end that his people may love him and fear before him Exod. 34. 5 6 7. There you have the name of the Lord proclaimed in these two Attributes of Mercy and Justice And whoso thinks this wonderful gracious and terrible Name of the Lord to fear and tremble at his Goodness and his Justice his Righteous and Terrible Name to be beneath his new Covenant calling lives greatly below the calling of a Christian 2. Christians are flesh as well as spirit and liable to temptation and miscarriage woful experience teacheth us this and God as a Father does not only keep his children in awe with the knowledg of their relation that so love may prevail but likewise with the rod and threats and danger too of dispossessing of the inheritance and provision on that account and counts it well if all tend to effect the work thus dealeth the Lord with his people else what meaneth those various sayings in his Word Ps 89. 30 31 32. If his children forsake my Law and walk not in my Judgments if they break my Statutes and keep not my Commandments then will I visit their transgression with the rod and their iniquity with stripes c. See Heb. 12. 7 to 11. And those Judgments executed formerly on the people of God for sin left on Record for our learning to the end we might fear to sin against him lest we meet with like Judgments 1 Cor. 10. 1. to 11. and Chap. 11. 30. For this cause many are weak and sick among you and many sleep c. All which clearly proveth that God doth afflict his people for sin and he hath recorded it that his people might fear to sin against him Yea and further he keeps his children in awe with threats of dispossessing them of the inheritance Heb. 6. 4 5 6. and 4. 1. 11. and 3. 12. 14. 2 Tit. 2. 12 13 14. Rev. 2 and 3 Chapters all which confirms this truth that God threatens for sin and executes for sin and warns to watchfulness that the Crown be not lost Rev. 3. 11. Though it 's true that fear flowing from love is the most Evangelical and son-like fear yet a mixture a fear of God in his whole Name his Greatness Holiness Goodness Justice Righteousness c. is the most solid safe preserving fear the soul being ballanced with all the means and meditations of God prescribed to carry on this blessed Divine Virtue is sutable and useful for the accomplishment thereof Do not Parents account it well if all lawful means effect the end that is to keep their children in awe and subjection threats and stripes as well as love And doth not God deal with his children accordingly And doth not Christians that will not stand in awe of his Judgments wonderfully dishonour him that will fear him but in one part of his Name A dangerous temptation to be shamed and avoided of all who desire to fear God Mal. 2. 5. and 4. 2. 5. Meditation on the Word of God will 5. The Word of God tend to seasoâ— souls with this holy fear for that will help us in the four former particulars The truth of God in all his Names and faithfulness in all his Word in his Precepts and Promises and threats against sin and sinners will tend to work and increase this Grace Isa 66. 2. But to this man will I look even to him that is poor and of a contrite spirit and trembleth at my Word In the Word of God is declared the whole trembling Name of God in all the parts thereof and the meditation thereon will cause gracious souls to fear before him Psal 119. 161. My heart standeth in awe of thy Word The thoughts of the Authority Purity Divinity and truth of the Word will beget and increase awful and reverend thoughts of God 3. Of the usefulness and profitableness 3. It s Vsefulness of this Virtue We may say of this Virtue as the Apostle speaking of Godliness that it 's profitable to all things it 's the summ of Godliness and is useful to ballance the soul at all times and in all places and companies and to have its exercise and use in all Virtues it 's the soul-seasoning and soulballancing Grace it 's the beginning middle and end of Wisdom But to speak more particularly and distinctly of this Divine Virtue in the use thereof 1. It 's a sin-destroying Virtue where the fear of God is there sin must out it is is impossible for the fear of God and the love of sin to dwell together in the soul Psal 4. 4. Stand in awe and sin not where the awe of God is there will be a fear to sin against him Gen. 39. 9. Joseph said How then shall I do this great wickedness and sin against God Fear of God occasions fear of sinning against him this was it kept Nehemiah from oppressing the people like the former Governors Neh. 5. 15. But so did not I because of the fear of God Ps 19. 9. The fear of the Lord is clear c. it 's a purging cleansing Virtue it cleanseth the soul from the love power and practise of sin Prov. 16. 6. By the fear of the Lord men depart from evil and 8. 13. The fear of the Lord is to hate evil pride and arrogancy and the evil way c. Ps 34. 11 12 13. Where the love and fear of God is there the love of sin can have no place and the true cause of reigning abominations in any is because the fear of God is wanting there Ps 36. 1. The transgression of the wicked saith within my heart that there is no fear of God before his eyes O therefore consider this you that can sin without fear it argues you to be without the fear of God and to be graceless persons Rom. 3. 18. There is no fear of God before their eyes And this I fear
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
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
must be helped along and supported 1 Thes 5. 14. Now we exhort you brethren warn them that are unruly comfort the feeble minded support the weak be patient toward all Now it 's evident that it was not only the Ministers or Elders the Apostle intended compared with ver 11 12 13. But it was the more perfect and spiritual members of the Church that they might know how to behave themselves towards the more weak and imperfect ones 2. There are degrees in this perfection 2. Among Churches among the Churches some Churches are more perfect than some being compared and that is it the Apostle intended in his writing to the Church of Corinth He could not write to them as unto spiritual but as unto carnal c. But he spake wisdom among them that were perfect 1 Cor. 2. 6. But we speak wisdom among them that are perfect c. that is more perfect and more spiritual as the Church of the Romans whose Faith was famous throughout the World Rom. 1. 8. and 16. 19. The deep things the Apostle writes to them about their freedom from the Law and sin by Jesus Christ and from condemnation by the Law of the spirit of life which is in Christ Jesus c. So likewise the Churches of Ephesus Phil. c. and Rev. 2 3 Chapt. Some Churches were more perfect than others and two of them excelling all the rest that of Smirna Ch. 2. 8 9 10. and that of Philadelphia Chap. 3. 7 8 9 10. 3. Among Ministers there is a ministerial 3. Among Ministers perfection spoken of in Scripture 2 Tit. 3. 17. That the man of God may be perfect c. That is the minister of God frequently so called in the Scripture 1. Of the old Testament Deut. 33. 1. Jude 13. 6. 1 Sam. 2. 17. 2 King 1. 9 10. And in the new Testament Paul calls Timothy the man oâ— God 1 Tit. 6. 11. But thou O man of God flee these things c. This is a ministerial perfection that is to be well instructed in the Scriptures and have thence learned how to fulfill their ministry 2 Tit. 2. 15. Study to shew thy self approved unto God workman that need not be ashamed rightly dividing the word of truth And among such are likewise diversities and degrees of perfection and that 1. In gift 1 Cor. 12. 11. 2 Cor. 11. 5. They differ 1. In Gift For I was not behind that is in gift the very chiefest Apostle which word chiefest implyeth clearly a diversity in gifts even amongst the Apostles for there was no chiefdom by Office but in Gift Peter and John seems to excel 2. In divine disposition to the work 2. In divine disposition some are more disposed thereunto than others The Apostle Paul had upon him the care of all the Churches 2 Cor. 11. 28. For which very probably he was envied by false Apostles deceitful workers the Devils ministers who envy those who are more sincere laborious and faithful than themselves ver 12 13 18 19. with Gal. 4. 17. They would exclude you or rather us that you might affect them And the same in substance he speaks of Timothy Phil. 2. 19 20. I have no man like minded that is no Minister that will naturally care for your estate It 's a choice virtue in a Minister to have a natural care of the Church of Christ such it seems were and still are very rare to be found 3. In labour and industry in the work 3. In labour as an effect of this divine disposition so the Apostle Paul laboured more abundantly than they all that is than all the rest of the Apostles see both disposition and labour for the Church together in Titus and the brother whose praise is in the Gospel 2 Cor. 8. 16 17 18. 4. In conversation and holiness there are 4. In conversation diversities and degrees of attainments and so of this comparative perfection in holiness and that in the true Ministers of Jesus Christ although it greatly concerns all to be exemplary in this matter 1 Tit. 4. 12. 1 Thes 2. 10. Gal. 2. 11 12 13 14. The reasons of these degrees of perfections and attainments both in Ministers and Members and so in the Churches are 1. From the varieties and degrees of Reasons 1. Difference in Gifts Gifts Graces and Virtues given by the Lord to his people he gives to some more to some less even as it pleaseth him Rom. 12. 6. 1 Cor. 12. 4 5 6 11. All these worketh that one and the self-same spirit dividing to every man severally as he will and in Matth. 25. 15. Is this held forth by our Lord in the diversity of talents and Eph. 4. 7. But unto every one of us is given Grace according to the measure of the gift of God 2. From the degrees of improvement of 2. Degrees of Improvement those gifts the Lord hath given for sutable to the improvement the Lord gives increase where persons are sluggish and negligent whether Minister or Member there is but little or no increase and where persons are diligent and faithful improvers of the talents received there God will bless it with increase Matt. 25. 29. For unto every one that hath it shall be given and be shall have more abundantly c. That is he that hath improved that which he hath as is clear compared with the former part of the Parable and will prove true both here and hereafter see Heb. 5. 12 14. Prov. 13. 4. 3. From the due and undue ends of persons 3. In their ends endeavour after a greater measure of perfection in gifts and virtues 1 Cor. 12. 7. The manifestation of the Spirit is given to every one to profit withal that is for spiritual profit both for himself and others but when Gifts and Virtues are sought after for pride honour and self-esteem or the like fleshly and base ends no wonder if God with-hold see Jam. 4. 3. Or if he answer the desire it is in a way of wrath as sometimes he gave his people their desire according to their lust but it was in a way of wrath Ps 88. 29 30 32. 3. A third sort of Perfection minded in 3. Perfestion in unity Scripture is a perfection in Unity amongst the Saints and Churches and this is a desirable perfection of which Christians greatly fall short at this day 1 Cor. 1. 10. Now I beseech you brethren by the Name of our Lord Jesus that you all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same mind and in the same judgment Eph. 4. 2 3. Phil. 2. 2 3. This is promised in the new Covenant Ezek. 11. 19. Prayed for by our Lord Joh. 17. 21. And to be endeavoured after by all Saints and they that are contrary shew themselves to be carnal 1. Cor. 3. 3. A fourth sort of perfection spoken of in 4. In Vnity