Preservation and Redemption hence the work of Creation is sometimes attributed to the Father sometimes to the Son and sometimes to the holy Spirit 1. Sometimes to the Father Heb. 1. 2. 1 Creation Attributed to the Father By whom he also made the Worlds He that is God the Father made the Worlds Eph. 3. 9 the mystery of the Gospel there spoken of that was hid in God who created all things by Jesus Christ here the Creation is attributed to God the Father 2. It is attributed unto the Son Heb. 1. 2 To the Son 10. Thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thine hands which the Apostle applied to Christ the Son of the Father as is by the scope of the matter clearly discernable Col. 1. 16. For by him i. e. Christ were all things created c. Joh. 1. 3. All things were made by him and without him was not any thing made that was made 3. It 's attributed to the Holy Spirit in 3 To the Holy spirit the work of Creation it 's said Gen. 1. 2. The Spirit of God moved upon the face of the Waters Psal 104. 30. Thou sendest forth thy Spirit and they are created c. Job 26. 13. By his Spirit he hath garnished the Heavens c. and ch 33. 4. The Spirit of God hath made me all which hold forth unity in the Divine Essence from their unity in the Work as we must unavoidably understand unless we lose both Reason and Religion that when the Creation is attributed to God the one infinite glorious Being it includes the whole three Father Son and Spirit it being attributed to each of them apart inrallibly includes the unity of Essence in the three Father Son Spirit these three are one and that the three are included in such Scriptures as these whâ—re one is spoken of Act 14 15 That you should turn from these vanities unâ—o the living God that made Heaven and Earth and the Sea and all things therein ch 17. 24. God that made the world and all things therein c. with multitudes of the like Scriptures which include the whole as one in Essence and Work though three in that unity or else all three could not be said to create the World 2. In Preservation and Redemption God 2 Prâ—vâ—â—l in Preservation Redemption the Father is said to preserve man and beast Psal 36. 6. and all things are said to consist by Jesus Christ Col. 1. 17. God is frequently in Scripture called our Saviour and so is Jesus Christ Tit. 3. 4 6. and the holy Spirit had his operation in this work of Salvation and Redemption by Jesus Christ crucified Heb 9. 14. so that there was and is unity and concurrence in every work which proves them to be one God or God to be one in three Father Son and Spirit 3. The Unity in these three is discovered 3 In their unity in the power of the Gospel in their unity in the power and authority of the Gospel which is to be administred in the name of the Father and of the Son and of the holy Spirit Mat. 28. 19. unity in power and authority declares unity in Essence and Nature or unavoidably three Divine Beings I shall yet proceed to speak more distinctly A more distinct discovery to this wonderful Mystery and pray the Lord to do it humbly soberly tremblingly and plainly and according to the word of Truth and I trust I shall not vary from the very plain terms and discoveries of God in the Gospel in this matter 1. God the Father is in Scripture said to God is said to be the father 1 as the original cause of all things be the Father and so distinguished as seems plain by the Divine Revelation 1. As he is the original cause of all things as a Father 1 Cor 8. 6. To us there is one God the Father of whom are all things and we in him Rom. 11. 39. For of him and through him and to him are all things c. Eph. 4. 6. One God the Father of all who is above all and through all and in you all And on this account he is the father of the whole Creation as the first effectual cause of all who are therefore said to be his Ofspring Acts 17. 28 29. For we are also 2 as making provision for all his Of-spring forasmuch as we are the Of spring of God 2. He having as a Father brought forth a Creation as his Of-spring he taketh care of all and maketh provision for all as his Of-spring and as a Father Psal 145. 15 16. The Eyes of all wait on thee and thou givest them meat in season thou openest thine hand and satisfiest the desire of every living thing Psal 147 8 9. Who covereth the Heaven with Clouds and giveth to the Beast his food and to the young Ravens that cry Mat. 5 45. He maketh his Sun to rise on the evil and on the good and sendeth Rain on the just and on the unjust hence Christ teacheth us to pray to God as our Father for daily bread 3. He is the Father in relation to his Son 3 He is the Father in relation to Christ his Son our Lord Jesus Luke 1. 35. The holy Spirit shall come upon thee and the power of the highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God John 1. 14 18. And the Word was made Flesh and dwelt among us and we beheld his Glory as the Glory of the only begotten Son of God full of Grace and Truth v. 18. No man hath seen God at any time i. e. God the Father the only Son which is in the bosom of the Father he hath declared him Rom. 15 6. That you may with one mind and with one mouth glorifie God even the Father of our Lord Jesus Christ These with multitudes of Scriptures of like import prove God to be the Father as relative to Jesus Christ his Son 4. And so in him he is the Father relative on the New-Covenant account of all 4 In relation to his Children in him his New Covenant-spirited people i. e. true Believers espoused unto Jesus Christ his Son by Faith Gal. 3. 26. For ye are all the Children of God by Faith in Jesus Christ John 20. 17. Go to my Brethren and say to them I ascend to my Father and your Father c. Rom. 8. 16. 17. and thus he is the Father of the whole family in Heaven and Earth Eph. 3. 14 15. with ch 2. 19. 5. And so in him he is the Father of all 5 He is the Father of all our New Covenant-Mercy our New Covenant-Mercy relating both to Grace and Glory 2 Cor. 1 3. Blessed be God the Father of our Lord Jesus Christ the Father of Mercies and God of all Comfort 2 Tit.
Willing and Universal Obedience to the Will of Christ he that loveth the Lord sincerely will Obey him Universally it 's in Vain to talk of Faith and Love without Obedience see Psal 119. 6. John 14. 15. 1 John 2. 3 4 5. 1 Pet. 1. 14 15. Whoever accepteth of Jesus Christ to be his Saviour must and doe Willingly consent that he shall be his Lord to Rule him Quest VVhat is the Reason that Quest God should bring Forth Accept and Apply unto Men such a Righteousness unto Life in the New-Covenant which is not their own but of Grace imputed and Accounted theirs on Believing c. Answ His own good Will and Answ Pleasure his everlasting Love and Grace 1. No Desert in us there was nothing in us unless our Misery that called to the Depth of Mercy Psal 42. 7 8. Deep called to Deep The Depth of our Misery that called to the Depth of Mercy and the Love of Pitty and Compassion in God brought forth this Free Ministration of Grace and Life by Jesus and this is rendred as the Cause Joh. 3. 16. God so Loved the VVorld that he gave his only Begotten Son that whosoever Believeth in him should not Perish but have Everlasting Life VVhat he hath Done for us on this Account is Love and likewise what he Worketh in us Eph. 2. 4 5. And 2. His Eternal Councel and Purpose as well as his Eternal Love Eph. 1. 11. The Apostle speaketh of this Wonderful Mistery of Grace and Life through Faith in Christ saith He worketh all things after the Councel of his own VVill. And Isa 25. 1. The Prophet speaking of the Restauration-Work saith Thy Councels of Old are Faithfulness and Truth all the Salvation-work of the New-Covenant is the Effects of God's Ancient Purpose and Councel 3. Because else there could have been no Salvation for Man our own Righteousness could not have done it at best that could have been but as filthy Rags Isa 64. 6. Though we had endeavoured to Answer the Righteousness of the Law Acts 13. 39. Phil. 3. 9. It must have left us short of Justification and Salvation Joh. 8. 24. If you believe not that I am He you shall Die in your sins 4. That so our Justification and Salvation might be sure Rom. 4. 16. Therefore it is of Faith that it might be by Grace to the end the Promise might be sure to all the Seed c. It is a Righteousness that will not Fail though we in many things through Weakness fail Rom. 7. 18 19. Jam. 3. 2. Yet the Apostle Triumphs in this Righteousness because it 's sure Rom. 7. 25. and 8. 1. It 's called the Sure Mercies of David Isa 55. 3. and an Everlasting Righteousness Psal 119. 42. Thy Righteousness is an Everlasting Righteousness and thy Law is the Truth Christ our publike Person having undertaken the whole Work both for us and in us it 's very sure to those who commit themselves to him to be Saved and Ruled by him John 6. 38 39. Phil. 4 13. Eph. 3. 16 Isa 26. 5. CHAP. XV. Of Gospel-Assurance and whether Assurance of interest in Christ in Grace and Glory may be attained in this life I Shall now come to speak something about Of assurance of Faith Gospel-assurance or the assurance of Faith whether the assurance of interest in Justification and Salvation may be attained in this life on this side the possession of the purchased inheritance and as for the assurance of Faith we must consider it in two particulars 1. Assurance of Faith in the truth of the Assurance of Faith in the Doctrin Doctrine to be believed and the truth and faithfulness of God therein this being the Faith to which Justification is promised as hath been before proved and in this assurance of Faith is requisite unto Justification and life for if we falter in the truth of the Doctrine we must needs fail in the whole by believing the truth of the Doctrine of God we justifie him and set to our seal that God is true and he will justifie those who justifie him if we believe not yet be abideth faithful to those who believe he will not he cannot deny himself 2 Tim. 2. 13. this being the Faith of Justification and life of this we ought to be fully assured and infallibly and undoubtedly satisfied of the truth of God in his Word and of all things related therein relating to Salvation by Jesus Christ Crucified raised and ascended Joh. 6. 69. We believe and are sure that thou art the Christ the Son of the Living God Chap. 8. 24. If ye believe not that I am he ye shall die in your sins so that Assurance in this is positively necessary i. e. the full assurance of Faith this Peter Preached as necessary to Salvation Act. 2. 36 therefore let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified bâ—th Lord and Christ 1 Thes 1. 5. Our Gospel came not to you in word only but also in Power and in the Holy Spirit and in much assurance c. to that end was those mighty gifts given to and by the Apostles in the Primitive time for confirmation of the truth of the Doctrine of the Gospel Act. 5. 3. 1 Pet. 12. which confirmation stands firm to us and to all believers to the Worlds end though it 's true it is by the work of the same spirit in the same Doctrine that doth establish our hearts therein 2 Cor. 4. 13. Yet in this it 's possible for gracious souls sometimes to be under temptation and to want that assurance of Faith as is requisite in so weighty a matter as this is there is no temptation but a Christian may be assaulted with consent is the dangerous sin and in this matter to depart from the Faith and to reject Christ crucified and Salvation by him is the unpardonable sin Heb. 10. 26. 29. and 6. 4 5 6. Many gracious souls trouble themselves The unpardonable sin in two things about this sin fearing themselves to be guilty thereof through their ignorance of the sin what it is all sin it's true is against the Holy Spirit but the unpardonable sin or sin unto death consists especially in two things 1. A wilâ—ul departing from the Faith and refusing and rejecting Salvation by Jesus Christ crucified by persons after they have professed Faith in him and obedience to him according to those Scriptures before mentioned 2. A wilful and malicious opposing of the Spirits workings or any known truth of the Lord Jesus after conviction that it is the Holy Spirit and the truth of the Lord Jesus yet contrary to light and convictions of conscience for base by and fleshly ends to oppose contradict and blaspheme is the sin against the Holy Spirit and this is it mentioned Mat. 12. 31 32. with v. 24. but for Christians to meet with doubtings about the matters of Faith though they ought to watch and
no matter of Religion or religious observance to be had of them whereas in truth Christ's Church on Earth is visibly distinguished from the World and false worshippers only in the matters of Faith and Worship and especially in keeping close to God in the formalities of his Worship according to his own appointments an unholy spirit and principle it is that doth undervalue the holy instituted Ordinances and Worship of the Lord. 4. When persons set themselves in direct opposition to the will and worship of the Lord in his appointments when they they think it not enough to turn away from the truth of worship and cleave to their own inventions and imaginations or to the inventions of others but are inveterated and â—mbitterated in their spirits against the holy Ordinances and Institutions of our Lord and against his people for worshipping him therein and so come under that blame Hos 8. 12. I have written to him of the great things of my Law but they were counted as a strange thing The constitution of Churches according to new-covenant rule by the Doctrine of the Gospel Faith Repentance and Baptism so clearly stated in the Gospel that he that runs may read is become the contempt and scorn of too many who otherwise we willingly hope are godly It 's no wonder for profane men to profane and blaspheme the holy Ordinances of Christ and his people for walking therein but it behoves all that pretend true godliness to take heed what they do in this matter and to know that look how far they miscarry herein so far they miscarry in the great matter of holiness and at the best must expect to meet with blame and shame in the end and suffer the loss of all their building that is contrary to it 1 Thes 3. 13. 2 Pet. 3. 14. 1 Joh. 2. 28. 1 Cor. 3. 11 to 15. The second sort of holy works are such 2. Such as relate to men as relate to our walking before and towards men and herein consisteth a great part of a Christians holiness for God does not only require and expect his people to walk holily towards him but likewise that they walk holily justly and inoffensively towards all men The truth of this is confirmed by these and the like Scriptures Mat. 5. 16. Phil. 2. 15 16. 1 Pet. 2. 11 12. By all which it appears that it greatly concerns all Christians who are so indeed to walk holily before men This holy walking before men I shall mention or distinguish in five particulars 1. Take heed and beware of sin for although it is a truth that all sin is against God and on that account ought to be abhord of all sincere souls in love and obedience to him yet we should have respect to men in this matter likewise because the glory of God the honour of Religion and the souls of Sinners are concerned herein therefore the Lord's people should take heed of and depart from every evil way and every evil work O take heed and beware of Covetousness Pride Oppression Profaneness â—â—ght behaviour jestings evil communication and the like which will occasion men to reproach and harden them against the 〈◊〉 to their own destruction Thus men professing godliness not only sin against God and wrong their own souls bring dishonour to Religion but the guilt of the damnation of poor sinners upon themselves hardening them in their evil waies by their bad example O consider this all ye that pretend to be religious and have not conscience to God in this matter see Rom. 2. 23 24. Phil. 3. 18 19. 2. To walk justly and righteously towards men in all civil and worldly concernments Christians should be exceeding conscious and careful in this matter that no unjust or unrighteous thing be done by them but to keep to that righteous rule As ye would that men should do to you so do ye to them If this rule were sincerely followed it would prevent many miscarriages on this account and this is an undoubted truth that persons who can for worldly advantage do wrong defraud or oppress others have very great cause to suspect their own sincerity in the great things of the Gospel for he that is unfaithful in the least is not faithful in the greatest This of Iniustice and Oppression is that the Lord complains of and dislikes in his people throughout all his ministrations both in Law and Gospel and it is that which is directly contrary to the holy Law of God and indeed to the law of Nature therefore let not such persons who can gripe and grind defraud and oppress deceive themselves in counting themselves of the number of the holy ones of God 3. An holy walk before men is an inoffensive walk that is to give no just occasion of offence by any means in any thing unless it come to pass as it too often doth that ignorant and foolish men will be offended at holiness and the worship of God in such case we ought rather to displease men than God and rather to please God than men Acts 4. 19. 5. 29. Gal. 1. 10. But in cases wherein we may without sin against God and wrong to our own Consciences we may yea we ought to walk inoffensively Rom. 12. 18. 1 Cor. 10. 32 33. And wilful breach in this matter is a transgression of the Law of Christ and an unholy thing and I fear there is much of unholiness in too many professing people in this matter 4. An holy walk is a peaceable holy walk with men this is the law of the Gospel As much as in you lieth live peaceable with all men and follow peace with all men and holiness c. The Law of God is holy and it 's the great part of our holiness to live to it and unpeaceable froward persons cannot well be accounted an holy person a wonderful mistake it is in persons who under a pretence of holiness make a breach of peace on unsound and ungrounded notions when it may be these very notions on which the breach is made when rightly examined are unholy notions without all footing in the law of Christ and thus through the slight of the subtil Adversary is unholiness shrowded under the name of holiness it behoves all serious souls ensnared with this evil to consider it in time and to repent 5. An holy walk and holy works are works of Charity and doing the will of Christ in doing good to men Gal. 6. 10. As we have therefore opportunity let us do good unto all men especially to them who are of the houshold of Faith In this Christians should be like their Lord of whom it is said that he went about doing good Acts 10. 38. And truly as good works are a part of the Christians holiness so are they the undoubted concommitants of Faith for the Faith that is without the works of the Gospel is a dead Faith and this is the charge given to those that are rich in this World to be
heart O who is it that reforms and returns to him that smiteth but rather quarrel at the rod and cry out for deliverance but keep fast the sin that is the cause thereof surely God will make us sick with smiting before he hath done if there be no reformation 2. Pride is another crying abomination for which God hath a controversie with his people self conceit pride of heart pride in Apparel pride of riches O this damnable hell born sin is like to prove the ruine of multitudes for it s followed after and pleaded for rushing into the new invented and deuised fashions to the dishonour of God and shame of Religion and undoing of poor souls the Lord may justly for these things complain as of his people of old Hos 5. 5. The Pride of Israel doth testifie to their face and he is at work with his people at this day for these abominations O that Professors in the City of London would lay these things to heart from whence prophaneness in this matter is come forth into all the nation Pride was Sodom sin and likewise the sin of spiritual Sodom and Aegypt Rev. 18. 12 13. 17. 4. Let all the Sons and Daughters of Sion tremble in the thoughts of living in the practise of Sodoms abominations and oâ— the contrary be ye cloathed with humillity that is let all your carriages and behaviours your words and works your gesture and apparel shew forth humility and prove the Lord if he hath not a blessing in store for you 3. Loss of first love both to God and one to another and loss of zeal for God his name and truth in the earth this is it for which God hath a controversie with his people and will not hear them cry they never so loud and make they never so many prayers Rev. 2. 4 5. Thou hast lost thy first love remember from whence thou art faln and repent and do thy first works or else I will come unto thee quickly and remove thy Candlestick out of his place except you repent it is repentance God expects before he will hear and answer our prayers for it is these and the like sins that doth hinder the prevailing of our prayers that they can have no enterance at the throne of Grace See these sins more fully described Chap. 29. CHAP. XXIII Of Perfection and whether it may be attained in this Life PErfection in the new Covenant Restauration and Life is a Glory to be believed beyond what we do or can yet know or injoy But in as much as there are great mistakes about this matter and the word perfect being frequently used in the Scripture and abused by ignorant and erring persons by reason of which serious souls may be and many are put to a loss in this matter I shall endeavour to clear up this truth according to the best light that I have through Grace attained herein for the advantage of others in which I shall endeavour 1. To clear up the various use and import of the word perfect as used in the holy Scripture and how far perfection is attainable here 2. To prove that perfection in the highest intention is not attainable in this life 1. The various use and import of the The various import of the word sincere word perfect as used in the Scriptures 1. Sometimes it imports sincerity and truth in the inward parts he that is a sincere Christian towards God in all his walks is in God's account a perfect Christian though otherwise attended with many imperfections uprightness and integrity is a choice virtue owned and approved of God and a comfort to souls in whom it is 2 Chron. 20. 3. Hezekiah could say Remember Lord I beseech thee how I have walked before thee in truth and with a perfect heart that is with an upright and sincere heart that is the true sense and meaning of the King for otherwise he had many infirmities 1 Chron. 28. 9. And thou Solomon my Son know thou the God of thy Father and serve him with a perfect heart and with a willing mind that is a sincere upright sound and undivided heart for the Lord desireth truth in the inward parts Ps 51. 6. Job was said to be perfect that is upright sincere and so owned of God though he saw himself to be sinful and so confesseth Job 13. 23. 2. There is a comparative perfection 2. Comparative spoken of in Scripture that is some have been and may be reputed more perfect than others and so said to be perfect compared with those that are worse than them living in the same time and age and it may be enjoy like means Gen. 6. 9. It 's said that Noah was a perfect man in his Generation that is compared with the Generation in which he lived he was a perfect man comparatively and upright and sincere in his Generation and walked with God that is kept close with God and worshipped him in an evil Generation ver 5. God saw that the wickedness of man was great in the earth c. or compared with others that are weaker Christians Some Christians compared with others may be said to be perfect and this I call a comparative perfection 1 Cor. 2. 6. Howbeit we speak wisdom among them that are perfect that is perfect comparatively with the Corinthians Chap. 3. 1 2. And I brethren could not speak unto you as unto spiritual but as unto carnal even as unto babes in Christ c. not as to those that were spiritual or perfect which is all one in sense and substance they compared with others were not so spiritual or perfect as them and this is it the Apostle minds Phil. 3. 15. Let us therefore as many as be perfect be thus minded that is compared to others that were more imperfect in their Knowledg Faith and Practice not perfect in the highest perfection for so the Apostle himself was not perfect ver 12. Not as though I had already attained or were already perfect c. So that it 's evident both from Scripture and experience that there is this comparative perfection and that in varieties of degrees among all Christians which are distinguished 1. Degrees of this perfection among Christians 2. Among Churches And 3. Among Ministers yet all are Christians 1. Among Christians in general there 1. Of Christians in general are varieties of degrees in Knowledg in Faith and in Practice and in all the gifts and virtues of the new Covenant this is abundantly cleared by the Apostle 1 Cor. 12. 12. to 25. Where he discovers the Church in all its parts to have variety of members as the body of Christ some more honourable or perfect than others some weak in the Faith and some strong Rom. 14. 1. and 15. 1. Some are comely in their spirits and conversations and some need to have comeliness to be put upon them 1 Cor. 12. 23 24. Some spiritual some carnal some useful and helpful to others others that
of the symptoms of hypocrisie in those discoveries at best I come short in many of those ten particulars mentioned I therefore fear how it is with me I would not be a Hypocrite for a world can you say any thing further about this matter that I might more clearly and certainly know mine estate Ans What I have said as to the discovery Answ of the sincere soul from the Hypocrite is plain and full yet I shall mention two or three things more 1. A sincere soul dreads to be a Hypocrite he would not be a Hypocrite for all the world he fears Hypocrisie as he doth any other sin this is the experience of all sincere Christians they watch their hearts in this matter and keeps up a holy jealousie of themselves because they know that the heart is deceitful and treacherous and therefore prayeth as the Prophet Psal 1 19. 29. Remove from me the way of lying and grant me thy Law graciously and in a gracious sincere heart he knows that whatsoever is done in Hypocrisie will prove but a lye in the end and therefore dreads to be a Hypocrite and saith as the Prophet v. 163. I haâ—e and abhor lying but thy law do I love 2. We are to distinguish between being a Hypocrite and Hypocrisie Hypocrisie is a sin of nature that all are inclined unto there is the seed of all sin in the nature of it in the Saints and but in part mortified the difference lyeth in this the sincere heart desireth and designeth truth and sincerity in all he would not be a Hypocrite nor have any hypocrisie to have any being in him but the Hypocrite designs Hypocrisie and so professeth himself to be what he is not and doth or easily might know himself to be a Hypocrite The sincere heart watches himself in the matter to find it out and warreth against it and mourneth in the sense of his natural inclinations on that account he judgeth it and loaths himself for it as for any other evil Pride and Hypocrisie will be appearing but it s the souls grief and his desire and endeavour is against it But the Hypocrite is in his Element let his design be answered and he hath his end he troubles not himself about sin cerity or if at any time conscience accuse he searches not to the quick to find out the truth of the accusation in order to deliverance but stills and stifles convictions and willingly silences conscience laying it to sleep without any cure of the malady CHAP. XXV Of Election THough Election be first in order of time yet not so in manifestation relating What it is either to God or man God doth manifest it in time and man comes to understand it after believing 1 Thes 1. 4. My manner and method of speaking to this great truth shall be 1. To shew from Scripture what Election is Election is the choosing and designing of some out of the lump of mankind for the end by the Elector determined I take Election foreknowing and choosing to be all one in sense and substance and these are the Scripture terms about the matter Rom. 8. 29. 11. 2. 5. 7. Eph. 1. 4. To Elect or choose in the common sense of all men imports a taking of some and leaving others it cannot import the electing and choosing of all as some imagine for in common sense that is no choosing where all are taken for where some are chosen others are left Mat. 22. 14. Many are call'd but few are chosen so that in the common sense of all men divine and humane we must understand Election to be a choosing of some persons out of or from among many to the end determined by the chooser 2. That God hath elected and chosen 2. That God hath elected some some for himself from among men and that before the world was i. e. from Eternity this appeareth from Scripture 1 Pet. 1. 2. Elect according to the fore knowledge of God the Father c. or fore-ordained as the same word is rendred ver 20. or fore-decreed or as it s rendred Rom. 8. 29. Fore-know whom he did fore-know c. that is decree or ordain and this for knowledge ordaining and decreeing about the salvation of some men and women must be before time Eph. 1. 4. According as he hath chosen us in him before the foundation of the world that is from Eternity it is Gods eternal willing or purposing to save some in the way by him determined Obj. This choice seems to be in time for they are chosen in Christ Jesus and none are accounted to be in him before and without faith Answ It s one thing to be actually in Christ by faith and another to be elected and chosen in him before the world was faith is the demonstration and in some measure the accomplishment of this choice or election which was in Christ Jesus before the world began or for his sake decreed ver 5. Having Predestinated us or before set us apart unto the adoption of Children by Jesus Christ to himself according to the good pleasure of his will Where is a Predestination unto the Adoption of Children before the Adoption was accomplished and that according to the good pleasure of his will which he purposed in himself and it s without all question that in all things and in relation to all persons about this great work of Salvation He worketh all things according to the councell of his own will ver 11. And why should we not believe the truth of God in relation to Election before time it being so plainly stated in Scripture as well as believe the truth of that word Tit. 1. 2. In hope of Eternal life which God that cannot lye promised before the world began If God made promises to us in Christ Jesus before the world began why should we think it strange for him to elect or choose for himself before the world began 2. Tim. 9. Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the World began all which demonstrates this truth that true believers are but what they were Elected and designed to before they were and that they do nor shall enjoy any thing but what was promised them in Christ Jesus before the World was But 2. If we should let it pass for currant as some would have it which we may not doe that is that Elect persons were not in any sence considered as in Christ Jesus before and without faith yet the choice was before the foundation of the World fore-ordained to believing to sanctification so that it answers not the end for which it is objected And further Rom. 9. 23. those Elected chosen ones are called the vâ—sseâ—s of mercy which he had afore prepared to glory all which confirms the truth of Election before time 3. That this Electing Choosing Decreeing and Ordaining love
s Divine Purity God who is most holy it treats about presents us with and calls us to Holiness and Purity it allows of no uncleaness no impurity it 's that which is above Men or Devils to bring forth who are filled with all uncleanness it is a pure Word a holy Word a God-like Word a Word that all unholy persons do hate because they hate Holiness what ever they pretend to the contrary in word yet in deed they hate it and wish there were no such Word to condemn their Unholiness a Word that the Devil hates and that is it he so much endeavours to destroy the Faith of Men therein Holiness and Purity is that which is contrary to the natural inclinations both of Men and Devils this Truth of the Scriptures Purity all holy ones must and do acknowledg and this testimony it bears of it self in the general body thereof that who so runs may read it It forbids condemns Sin it commands and commends Holiness and directs unto it but see some particular Texts of Scripture that confirms this general Witness Psal 12. 6. The Words of the Lord are pure Words as Silver tried in a Furnace of Earth â—uâ—ified seven times Psal 119. 140. Thy Word is very pure therefore thy Servant loveth it it commendeth Holiness Psal 93. 5. Holiness becometh thine House O Lord for ever it teacheth Holiness â—sal 34. 11 12 13 14. it commandeth Holiness 2 Cor. 7. 1. 1 Pet. 1. 14 15. and reproves and condemns both Sin and Sinners 1 Cor. 6. 9 10. Psal 11. 5. 6. and 9. 17. Rev. 22. 15. it is a holy pure Word and therefore of God 2. It s Divine Power witnesseth it to be 2. It s divine power the Word and Truth of God or rather the Divine Power of God attending it and manifest in it and by it in renewing and begetting Souls to the Faith and to work dead Sinners into a Conformity to it self i. e. the Truth and Holiness therein contained Joh. 17. 20. Neither pray I for these alone but for them also which shall believe on me through their word i. e. the Preaching of the Word or Reading of the Word Rom. 10. 17. Examples of the Power and Efficacy in and with the Word see Acts 2. 37 41. and 8. 12. and 12. 24. Gal. 3. 2. Jam. 1. 18. and common experience witnesseth the truth hereof it 's that Word which makes wicked men to tremble Act. 24. 25. and Devils too Jam. 2. 19. that resists Satan Matt. 4. 3. to 11. it 's that Sword of the Spirit being exercised by Faith which repels and quenches all the fiery Darts of the Devil and Men Ephes 6. 11 17. 1 Pet. 5. 9. So that its Divine Power proves it to be a Divine Word 3. It s Divine Wisdom and Mystery 3. It s divine wisdom and mystery proves it to be of God and not of Man Such is its Divine Mystery and Wisdom that it confounds and brings to nought all the Wisdom of the World and turns it into foolishness it opens the Mysteries of the Wisdom of God in the Salvation of Man by Jesus Christ which all the world in all its wisdom could never have thought on Nay such a heighth and depth of Mystery and Wisdom is there herein that now it is brought to light none of themselves in the Wisdom of man can savingly understand it it s that which none of the â—rinces of this World knew it 's such Wisdom as is indeed foolishness to this world and the fleshly wisdom This is not onely witnessed by the Scripture 1 Cor. 1. 19 20. 2. 6 7 8 13 14. 3. 18 19 20. but understood believed and experienced by the Saints in some measure that the Mystery of Salvation by Jesus Christ is the maniâ—old Wisdom of God Eph. 3. 10. 4. It s Divine Tendenciâ—s proves it to be a Divine Word The matter at which it aims and ends to which it tends wonderfully discover its nature and whence it is As First Its Exaltâ—ion of God in all his Name and its laying low of the Creature It is a God and a Christ-exalting Word and a man-abasing Word a Devil and Sâ—n-discovering and condemning Word and therefore of God for it is not possible for man as man to bring forth any thing but that which will exalt himself But the Scripture doth not onely condemn Sin and Sinnars but it layeth low the Righteousness Wisdom Will and Power of Man in Divine things and exalts the Righteousness Wisdom Will and Power of God 1. The Wisdom 2 Cor. 2. 6 7 8. 2. The Will John 1. 13. Rom. 12. 2. Col. 4. 12. Heb. 10. 36. 1 John 2. 17. 1 Thes 4. 3. 3. The Power Josh 24. 19. Prov. 16. 1. Jer. 10. 23. John 15. 5. 1 Cor. 4. 7. Phil. 2. 13. 4. 13. 4. The Righteousness of God and layeth low the Righteousness of Man and therefore it iâ— of God Isa 45. 24 25. 64. 6. Dan. 9. 24. Rom. 4. 3. 8. 23 24. Phil. 3. 7 8 9. Secondly The second Design discovered 2. It is to bring the Hâ—â—e God and sinful man into Vnitie again in Scripture is To bring the holy God and sinful man into Unity again a wonderful Design both as to the Way and Work May this be a Divine or Humane Work think you We were all gone out of the way gone out from God into a state of sin and death enemies to him who had power to destroy us for ever and the Great God hath declared in his Word that he hath found out a way of Reconciliation and Peace for poor Sinners and declared it in this his Word He hath given his onely Begotten out of his Bosom that he might give his Life and Blood for our Reconciliation and Redemption and this is the Message of the Word to us Eph. 2. 13 15. Col. 1. 20. and this was not of Man but of God 2 Cor. 5. 19. God was in Christ reconciling the world to himself c. 1 Pet. 3. 18. Jesus Christ gave himself for us the Just for the Vnjust that he might bring us to God This was a God-like Design which proves the Word to be of God Thirdly And in a word The design of 3. It is to make us holy here and happy hereafter the Word and of God therein is to make us holy here and happy hereafter to make us conformable to the VVill of God here that so we may live eternally with him hereafter A glorious Divine Design far above the reach of Humane Reason or the VVill of Man nay it s contrary to the VVill of Man by Nature who is so far averse to it that he resolves not to be holy though he be never happy and so judges himself unworthy of the Life promised to those that obey him Psal 8. 4. John 3. 16 19. Acts 13. 46. 5. A fifth Testimony from the VVord it A 5th Testimonie is its divine truth self
is its Divine Truth and the Truth of God witnessed therein John 17. 17. Sanctifie them through thy Truth thy word is Truth this is the witness of Him who is Truth it self and is the faithful and true Witness Psal 119. 160. Thy Word is true from the beginning c. Psal 19. 9. The Judgments of the Lord are True and Righteous altogether I shall give some particular convincing Proved by Demonstrations of its own Demonstrations in confirmation of the truth thereof the Scripture declares the Creation of the World by the Word of God with the manner and order thereof Gen. 1. which all may see and conclude the truth thereof if not Atheists The Bow in the Cloud to be a sign of Gods Covenant with all flesh Gen. 9. 13. visible to be seen of all that God may be known by his Works which he hath made Rom. 1. 19 20. Psal 19. 1 2. confest of all except Atheists That he gives us rain and fruitful seasons Acts 14. 17. That He causeth the Sun to arise on the good and on the evil and the Rain to fall on the just and the unjust Mat. 5. 45. All to be seen acknowledged by all Fulfilled the Destruction of Jerusalem threatned Mat. 24. 2. Luk 21. 20 24. known and believed of all that do not wilfully shut their Eyes All which confirms the Truth thereof See further the Truth as testified in and of its self and ought to be believed Gen. 15. 13. The affliction of Abrahams Natural Seed four hundred years the truth thereof you may see Exod. 12. 40. Gal. 3. 17. The truth of all the Promises made to the Fathers see Josâ— 21. 44 45. 23. 14. Their Babylonish Captivity threatned executed accordingly Jer. 17. 1 4. 21. 4 7. with their return according to the time and by the person foretold Dan. 9. 2. Jer. 29. 10. Isa â—4 28. and 45. 1 2 1â— with Ezra 1. 1 2. Christ was promised to be of the Seed of David and to be born of a Virgin and it was so fulfilled Isa 7. 14. with Mat. 1. 23. Gal. 4. 4. and that he should suffer death which was accordingly fulfilled Luk. 24. 25 26. Acts 3. 17 18. with multitudes of like examples that might be named but these are sufficient to the matter in hand and end intended i. e. to confirm us in the truth of this blessed Word 6. And finally its Divine Harmony witnesseth 6. It s divine harmony greatly câ—nfiâ—ms us Divinity abundantly to its Divinity or Divine Truth I say its Divine Harmony and Concurrency with it self written by so many men in so many Ages of the World at such distance of times and places and to hold harmony and Unity with it self from first to last wonderfully declares it to be from that one God that changeth not and not from men For such a word to be giving forth about Two Thousand years some at one time and some at another in some part was fulfilled what was promised in another the New Testament being the fulfilling of the Old I say Harmony and Unity in the Substance and Body thereof What may be supposed of difference by some is onely in matters circumstantial but not material and it may be their ignorance in not understanding wherein the Unity and Harmony consists But the Substance and Body of the Scriptures as it treats of and discovers God and Christ and the Works of Creation and Redemption what he hath done for his People in all Ages and under all Ministrations what he hath promised he will do for them and what he requireth his People to do and what he hath done and will do to his and his Churches Enemies in a word the Volumn of the Book treateth Heb. 10. 7. Or of Mans Fall sinfulness and misery thereby of Christ promised and effected and of all things concurring to the Redemption Restauration of Fallen Man by Christ in all which is fulness of Unity and Harmony And so much shall suffice to be here spoken for the Authority of the Scriptures own witness to its Divinity and Truth II A second Witness is The Consent II Wâ—tnâ—ss â—â— the C 〈…〉 all G 〈…〉 e Persons and Testimony of all the Godly in all Ages unto this day 1. The Testimony of those Godly Persons who writ the â—criptures who give their own Testimony that it was the Word of the Lord and not their own Amongst the multitude that might be named take these few in behalf of the whole Gen. 12. 1 2. 17. 1. Exod. 20. 1. 31. 1. 33. 1. Lev. 4. 1. 6. 1. Deut. 33. 9. 1 Kings 8. 26. Psal 119. 9. Isa 1. 2. Jer. 1. 2. Ezek. 1. 3. Mark 7. 1â— John 10. 35. and the Apostles confirm it in the New Testament 2 Tim. 3. 16. 2 Pet. 1. 20 21. 3. 15 16. 1 Cor. 14. 37. 2. And all other Godly Persons both in the times of the Scripture's being given forth in the Old and New Testament and in all Ages since to this day hath believed the Divinity and Truth thereof as both History and Experience declares else what means their faith in practice of and suffering for the truth therein contained as hath been so abundantly demonstrated in all Ages And almost all men where it comes must fall before it acknowledging the Truth thereof though most of men dare be so bold as to adde their Inventions to it and not to live in obedience thereunto How they think to escape the Judgment threatned it concerns them to consider in time Rev. 22. 8. John 12. 48. III. It must be from God and so be his III. It is from God because it can be from none else 1. It cannot be from Angels Good or Bad. Word and Will made known unto us because it can indeed be from none else 1. It cannot be from Angels alone either Good or Bad. 1. It cannot be from good Angels any otherwise than as Messengers of God to deliver it for good Angels durst not assume such an Authority distinct from God but as Messengers from God so they delivered part of it as Dan. Chap. 10 11 12. Rev. 1. 1. Nor 2dly Could it be given by bad Angels or the Devil it being the holy Word of Truth it 's contrary to his nature he is a Liar and the Father thereof and an Enemy to all Truth and Holiness especially to God and Christ and the Salvation of men which is the substance of the Truth which is held forth unto us in the holy Scripture 2. It 's against his Interest and Kingdom it destroys him in all his ways and tends to deliver Souls out of his Kingdom and Captivity and discovers his destruction without all hope or help and therefore it cannot be of him 2. It cannot be from men no not of any 2. It cannot be from men alone either Good or Bad Rich or Poor sort of men 1. It cannot be of debauched men of vicious life
of God theirs is and shall be the Consolations of the Scripture all its promises are Yea and Amen in Christ Jesus 2 Cor. 1. 20. theirs is the Grace held forth in the Scripture and theirs shall be the Kingdom of the Glory promised 4. If this be truth that the Scriptures are Vse 4 the Word of God i. e. his Divine Will made manifest to men then wo to all wicked men that walk contrary to this Rule they are not only like to miss of the Glory promised but must expect undoubtedly to meet with all the Plagues especially the eternal Plagues and Judgments therein denounced against unrepenting sinners If the Scriptures be the Divine Word and Will of God given as the Rule of Faith and Practice in order to our serving and the attaining of the Righteousness and Life therein held forth then wo to all those that slight it and refuse it that will have none of it that take what they list and leave what they list or like not certainly such must know one day what it is to undervalue the Word and Will of so high and so holy a God CHAP. III. Of the Creation of the World and all things therein 1. IN general that God created the World and all things therein is plain by manifold Testimonies of Scripture Gen. 1. 1. â—sal 33. 6. 136. 4. to 9. Act. 14. 15. 17. 24. And not onely so but 2. Light of Reason teacheth the same that there must needs be a First Cause of all things from whence they proceed Though Reason teacheth not the time and manner thereof that we must have from Divine Revelation Heb. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God c. that is not onely that God made the Worlds but the Manner Method and time according to the Scripture-Revelation Gen. 1. This the Apostles as we understood by Faith in the truth of that Revelation And this Creation of the Worlds intends the Celestial World and the Terrestrial World and all things therein whether they be things in Heaven or things in Earth visible and invisible c. all things were created by and for Him And that He made the Worlds in six days and that He made all things good yea very good the Scripture informs us in and the matter whereof the World was made is exprest Gen. 1. 2. the deep unformed Chaos The Earth was void and without form and darkness was on the face of the deep c. When this unformed Deep was created I suppose is not exprest in Scripturâ— though its supposed to be part of the first days Creation and intended in vers 1. Iâ— the beginning God created the Heaven and the Earth i. e. the matter of which Heaven and Earth was afterwards formed But this seems not to be the thing intended and that 1. Because this confused deep was neither Heaven nor Earth 2. In that the Creation or forming of Heaven and Earth in order followeth and the word Beginning seems not to intend the first days work only but as a Preface or Prologue to the whole six days work in which the Heavens and the Earth were created in the beginning i. e. in the first six days of the World God created the Heaven and the Earth according to the Method there exprest in which all was finished and God rested from His Work the seventh day Whether God made the matter of which all was made of nothing is known onely to Himself Reason seems so to teach that if there were any first matter uncreated of which all was made that there must be something Eternal besides God But this being a secret I shall so leave it conâ—luding with the Scripture-Light and Language Hâ—b 11. 3. Through Faith we und 〈…〉 and that the Worlds were framed by the Word of God so that the things that are 〈◊〉 not made of things that do appear The Unity of the Father Son and Spirit with the Mâ—nner and Method in this Work of Creation I have according to my Understanding in the Scripture-Light spoken to in what I have before written concerning God The Reasons of Gods making the Worlds seems to be rendred in the Scripture i. e. to â—ulfil His Eternal Will and Counsel and to shew His Eternal Power and Godhead Eph. 1. 11. Rom. 1. 20. to glorifie Himself in His own Works Prov. 16. 4. 1 Chron. 29. 11. and that all things might glorifie Him therefore He made all things in a suitableness thereunto for He made all things good very good CHAP. IV. Of the Creation of Man IN this Chapter I shall according to the Light of the Divine Revelation treat of Mans Creation in five particulars 1. The time when he was made and 1 The Time when that is expressed Gen. 1. 26 31. to be the sixth day after all the rest of the Creation was made God made all things first and Man was the last of the Creation in relation to his time of being formed though first in purpose and council In which we may learn that ordinarily Gods greatest and most glorious ends and designs are effected in his last and concluding Work so it was in this wonderful work of Creation all the fore-going Work was but an Usher or Preparation for Man So it was in his calling Abraham out of his Country and the Affliction of his Seed four hundred years it was all in order to their possession of the promised Land which was the crowning Work at last and all before was a Preparation to it so in the work of Redemption and Restauration by Jesus Christ in all the parts of it the last will be the perfecting and crowning Work so in the Saints spiritual Race and Warfare and the Regeneration-state the last is that shall crown all 2 Tit. 4. 7 8. 2. Man was in his Creation the most 2 The Excellency of Man in his Creation excellent of all Gods Works here below and this appeareth 1. in that he made all things for him before he had made him he built him the World for his House the Garden of Eden for his Pleasure and Delight and all the Creatures for his Service and this appears in that he made all things first and last made Man and brought all to him and made him Lord of all Gen. 2. 19 20. Psal 8. 6 7 8. 2. In that he took time to consult about making man more than in all the rest of the Creation the rest of the Creation was made suddenly he spake the Word and it was done and much was done by Divine Ordinance Genes 1. 11 12 20 21. but when he comes to make Man he deliberates upon it an there seems to be as it were a Consultation of the whole Trinity Let us make Man which he did not of any other part of the Creation 3. In that he made Man in his own image and after his own likeness which is not said of any other of the Creatures so
mistaken who think that the Calling to Christianity is only to the Profession thereof here and the Glory thereof hereafter without Holiness when the Scripture saith in express Terms that without Holiness no man shall see the Lord Heb. 12. 14. 3. A Calling to Glory and Virtue 2 Pet. 1. 3. Glorious Relation and virtuous Conversation or Virtue as the Way and Glory as the End This is that Calling the Apostle mentions Rom. 8. 28. Who are the Called according to his purpose And therefore it greatly behoves such to walk worthy of God who hath called them to his Kingdome and Glory 1 Thes 2. 12. 4. It 's called a Heavenly Calling Heb. 3. 1. Wherefore Holy Brethren partakers of the Heavenly Calling it 's effected from Heaven and possesseth the Soul with a Heavenly Mind and interesteth in Heavenly Glory it being such a High Holy Heavenly Virtuous and Glorious Calling It greatly concerns such to Honour their Christian Calling that as he that hath called them is Holy so be ye Holy in all manner of Conversation and Godliness 1 Pet. 1. 15. The sum of the Matter wherein this Effectual Calling consists it is an Effectual turning of the whole Man from Sin and Satan to God in the way of the Gospel both in Heart and Conversation or an Effectual yielding up our selves in Obedience to the Heavenly Call sincerely turning to and following of the Lord as Paul Gal. 1. 15 16. Acts 26. 19. And with purpose of Heart to cleave to and follow the Lord in waâ— of constant universal and sincere Obedience This is the special Effectual Calling According to his purpose to the obtaining of the Glory of our Lord Jesus Christ and gives Right to the Promise of the Eternal Inheritance Heb. 9. 15. CHAP. XI Of Faith 1. What it is 2. How it is wrought 3. It 's Grounds and it's Object 4. It 's Excellency FAith is an excellent Divine Virtue that Chap. 11. Of Faith which the Scripture layeth much stress upon and that without which there is no Salvation He that Believeth not shall be Damned I shall therefore speak something distinctly concerning this Great and Divine Virtue of Faith It 's satisfying and saving Faith only that I shall endeavour to be speaking of 1. I shall discover what Faith is Faith in 1. What Faith is it self take it on all Accounts is a giving Credence to the Truth of God it is to Believe God Faith is a giving Credit to or Believing a Report be it in Humane or Divine Things To give Credit to Humane Relations on Humane Testimony is a Humane Faith to give Credit to the Divine Report of God in the Gospel is a Divine Faith So that the Divine Faith of the Gospel to which Life is promised is a Hearty giving Credit to and Believing of the Truth or God and Christ in the Gospel with a hearty consenting to be Saved and Ruled by the Lord Jesus 1. That the Divine Faith is a giving Credence to and believing of the Truth of God in the Gospel this according to the Ministration hath been accounted the True Faith in all Generations to Believe and Obey God This was the Faith of Abraham the Father of the Faithful Gen. 15. 6. Rom. 4. 3. Abraham believed God and it was counted to him for Righteousness and it was accompanied with Obedience Faith and Obedience always goes together else it 's none of the Faith of God's Elect Heb. 11 8. By Faith Abraham when he was called to go out into a Place which he should after Receive for an Inheritance Obeyed and he went out not knowing whither he went Jam. 2. 22. See you how Faith wrought with his Works and by VVorks was his Faith made perfect And this was the Faith required and accepted throughout that Ministration 2 Chron. 20. 20. Believe in the Lord your God so shall ye be established Believe his Prophets so shall ye prosper And their Failing herein was their great Sin and Reproof and the Cause of their other Sins and Judgments Deut. 1 32. Ye did not Believe the Lord your God the Effects thereof are Described both as to their Sins and Judgment vers 34. 35. Unbelief in this Matter hath been the Condemning Sin both in Law and Gospel Isa 53. 1. A Pophesy of the Gospel compared with John 12. 38. Rom. 10. 16. Who hath Believed our Report or our Doctrine and to whom is the Arm of the Lord revealed Mark 16. 15 16. Preach or Publish the Gospel to every Creature He that Believeth and is Baptized shall be Saved he that Believeth not shall be Damned that is He that Believeth and Obeyeth the Gospel shall be Saved This is the Gospel-Faith heartily to Believe and Obey the Gospel is the Faith to which Salvation and Life is promised John 20 31. 2. How this Faith is wrought it 's Effected 2. Hâ—w it s wrought in the hearts of Men by the Word and Spirit of Christ it must be a Word-Faith or else it is but a Fancy and therefore it must be wrought by the Word that is the Word must be the Instrumental means thereof because without it Persons know not what to Believe it 's the Instruction of the Gospel that directs to the Matter of Faith that is what is to be believed without which Persons remain Ignorant of the Historical part of Faith the Truth of this is obvious and clear both from Scripture and Reason Rom. 10. 14. How shall they call on him in whom they have not Believed and how shall they Believe on him of whom they have not heard Where the Apostle even from Principles of Reason concludes that as Faith is absolutely necessary to calling on the Lord so is Hearing the Doctrine of the Gospel absolutely Necessary to Believing that is to instruct in the Matter what to Believe which without the Doctrine of the Gospel cannot be without a Miracle which hath not been nor is it God's way of Working and by the Gospel do the Lord Efficatiously work the Saving Faith of the Gospel Col. 2. 12. Heb. 12. 2. 2 Cor. 5. 5. It 's by the Word that Faith comes John 17. 20. The Word being the Divine Revelation of the Will of God accompanied with the Divine Power of God accomplisheth the Work 1 Thes 1. 5. 3 What are the Grounds and Objects of 3. The Grounds and Objects of Faith Faith The Ground of Faith is the Truth and faithfulness of God in his Word and his All-sufficiency to perform it 1. His Truth and Faithfulness the Ground or Reason why you believe a Man is because you judge him to be Honest and True that he will not knowingly tell you a Lye it 's true in matter of Law for Ending of Controversies among Men both by the Law of God and Men the Oath of Two in Common determineth the Case from Supposition that they will not Swear false Though according to the Proverb the Word of one honest Man is a Surer ground of Credence
than the Oath of Two Lyers but the Truth of God in Divine Credence is the sure Ground of Faith And when a Soul comes to this pitch of Faith to Believe that he that hath spoken is God that cannot Lye that Faithful is he that hath promised who will do it Then he is quiet it puts the Matter out of doubt and for this he hath given us Two Immutable things in which it is impossible for God to Lye Heb. 6. 18. In which is included the Mercy of God for it is his Mercy to promise and his Truth and Faithfulness to perform Hence the Scripture saith Mercy and Truth are met together Psal 8â— 10. And the coming of our Lord into the World was to perform the Mercy promised to our Fathers and to remember his Holy Covenant Luke 1. 7â— So that there is a Concurrency of Mercy and Truth in God as the Ground of our Faith 2. The All-sufficiency of God to perform his Word his Mercy and his Truth is the ground of Faith If an honest Man promise you that which he is able to perform you give great Credency thereunto though there can be no Infallible Credence in this Matter For Men be they never so Faithful yet have not the power of Performmance in themselves therefore may fail but God hath all power of Perforance in himself and this was the ground of Abraham's Faith Rom. 4. 21. Being fully perswaded that what he had promised he was able to perform And when God commanded him to offer his Son for which he had so strong Faith he fixes both on the Truth and Power of God and on that account yields ready Obedience Accounting that God was able to raise him up even from the Dead Heb. 11. 19. There is likewise an All-sufficiency in the Lord Jesus for the accomplishing of the Word and Work of Salvation for The Obiect of Faith all true Believers Heb. 7. 25. And the same that is the Ground is likewise the Object of Faith that is to what and to whom we are to look in Believing that is to God and Christ Who performeth all things for us We are to look to him and Believe in him to have God and Christ in their Mercy Truth Faithfulness and Power always in our Eye Isa 45. 22. Look unto me and be ye saved all the ends of the Earth that is Gentiles as well as Jews Mich. 7. 7. Therefore will I look to the Lord and wait for the God of my Salvation c. Isa 17. 7. John 3. 14 15. 4. What is the Excellency of Faith Faith 4. Of the excellency of Faith is an excellent and choyce Virtue it 's called in Scripture for it's Excellency precious Faith 2 Pet. 1. 1. To them that have obtained like precious Faith with us It 's called Precious for it's excellent and precious Uses and Effects Which are as followeth 1. It justifieth God in his whole Name 1. It justifieth God especially in his Mercy Truth Faithfulness Power Wisdom Purity and Justice wherein Faith is mostly exercised He that believeth not God abaseth and abuseth him in his whole Name hath made him a Lyer but he that Believeth justifieth God in his Truth John 3 33. He that receiveth i. e. Believeth his Testimony hath set to his Seal that God is true No wonder that Unbelief must be punished with Damnation sâ—eing it gives God the Lye not only in not Believing that Jesus is the Christ Men may believe the general Doctrine of the Gospel touching Salvation by Jesus Christ by Education and Tradition and not believe the Truth thereof in matter of Holiness and Obedience to conform thereunto and that do as truly give God the Lye as not to Believe the Doctrine of Salvation for if Men may be Saved in ways of Unholiness and Disobedience the word of the Lord is not True which saith the contrary 1 Cor. 6 9 10. Ephes 5. 3 4 5 6. Heb. 12. 14. Rev. 21. 27. Therefore let God be True and every Man in this matter a Lyer 2. It 's that as the Condition will justifie 2. Iâ— justifieth the Sinner the Believers before God Rom. 5 1. Therefore being justified by Faith we have Peace with God But of this more at large in the Doctrine of Justification 3. It 's of a Soul-strengthening Excellency 3. It 's of a Soul strengthâ—ning Excellency it helps to hold out and to overcomeing the Spiritual Warfare 1 Cor. 16. 13. Watch ye stand fast in the Faith quit ye like Men he strong Our strength in the warfare is by standing fast in the Faith the Saints have many Enemies to Encounter withall both within them and without them and it is their stability in the Faith of the Gospel that is their strength Eph 6. 16. In the Spiritual warfare with those high Enemies the Saints are to Encounter withal Exprest vers 12. The chief Defence of the Saints in Faith Above all take the Shield of Faith wherewith ye shall be able to quench all the Fiery Darts of the wicked One It 's that by which we must get the Victory over the World if ever we get it 1 John 5. 4. And this is the Victory that overcometh the World even your Faith What we are to understand is intended by the World see Chap. 2. 16. For all that is in the World as the lust of the Flesh the lust of the Eyes and the Pride of Life is not of the Father but of the World The World the Flesh and the Devil are the three great Enemies of the Saints and by Faith it is that they overcome them all How so Why Faith believes the Truth of and Interest in better things than either any or all of these can propound and that makes the Gracious Soul to slight All and to account it but Dung and Dross and to part with All for the Excellency of Christ It believes down the World and Sin and Satan believes in Grace and Strength from the Lord Hence the Scripture saith that we are kept by the Power of God through Faith 1 Pet. 1. 5. God strengthens keeps and preserves his People in a way of Believing not without or out of the way of Faith In a word our Lord expresseth the Power of Faith All things are possible to him that Believeth Mark 9. 23. Faith believes all things possible for God to do that he hath said he will do and all things possible for Man to do and suffer that God calls him to it strengthens the Soul both in doing and suffering 4. Excellency of Faith is it purifieth the 4. Faith purifieth the heart Heart Acts 15. 9. It 's of a purifying Nature in it's Exercise and Imployment it exerciseth it self about the Holiness of God in his own Nature the purity of his Word and Will the greatness of his Love in the Death of the Lord for Sinners with the Holy ends thereof c. And this works the Soul into the Hatred of Sin and
followeth Remission of sins That they may receive Forgiveness of sins where note that Forgiveness of sins followeth a Soul turning to God which includes both Faith Repentance and Obedience according to the Gospel and the Inheritance followeth Forgiveness of sins that is Justification the sum of all is this that where the Gospel is sincerely Believed and Obeyed there is a Legal New Covenant-Right to Forgiveness of sins and to the Inheritance a Legal Right to the Justification and the Glory of the Gospel Heb. 5 9. He is become the Author Our right is continued on the same account of Eternal Salvation to all those that Obey him And as we come to have a Legal New Covenant-Right in Justification and Salvation by Believing and Obeying the Gospel so our Right is continued therein by our Sincerity and Constancy therein And this is as abundantly Witnessed too in the Scriptures as the former Mat. 10. 22. He that endureth to the End shall be Saved Luk. 9. 62. No man having put his Hand to the Plough and looking back is fit for the Kingdom of Heaven Mat. 5. 13. Mark 13. 13. And this is confirmed by the Apostles Col. 1. 21 22 23. Heb. 3. 6 12 14. and 9 1. 11. Object This seems to imply a Possibility Object of falling from Grace after Believing and Obeying the Truth which is contrary to the Scriptures and the Common Received Faith of the Godly Answ The Unchangeableness of the Love Answ of God and this Truth will and must stand together as I said before we may not nor must not so understand one Truth as to Destroy another 1. Therefore I say that the Lord knoweth them that are his and who are effectually Called and they shall be kept through Faith unto Salvation 2 Tim. 2. 19. Nevertheless the Foundation of the Lord standeth sure having this Seal the Lord knoweth them that are his But we know as yet no otherwise but by Faith and sincere Obedience and our Constancy therein by which we are under the Law of Grace of the New Covenant so that though we ought to believe the Unchangeableness of the Lord's Love in the New Covenant of his Grace and that there are a People known to him who shall be kept by his Power through Faith and shall obtain the Inheritance promised and that we are of that Number if we in Truth and Sincerity Believe and Obey the Gospel unto the end And the more stedfast we are in the Faith and Constant Sincere and Universal in our Obedience the Greater and Well-grounded will be our Assurance both of Interest Standing and Glory 2 Pet. 1. 10 11. Rom. 2. 7 10. Rev. 22. 14. Luke 6. 47 48. 2. We must distinguish between the state of Grace and the state of Glory the Assurance of the Saints in the state of Grace must be distinguished from their assurance in the state of Glory then all Doubts will be over But in the state of Grace there are and will be ground of Doubts and Fears not to Fear or Doubt the Truth of the Gospel and of the Love of God therein or of the Changeableness thereof here our Faith should be without Doubting but as to our Interest therein and certainty of Obtaining in as much as it depends according to the Law of Grace not only on the Truth of God in the Gospel but the Truth of our Faith therein and Constancy of our Obedience to the end and our Interest must flow from both for without the second we have no Interest in the first So that it requireth not only Self-examination of the Truth of the Work of the Heavenly Birth and Regeneration but Constancy therein to the end and by reason of the Corruption of our Natures and Imperfections in those Divine Virtues to which the Promise is made necessarily may occasion sometimes Doubtings and Fears and this seems to be owned by the Scriptures to be rather a Virtue than a Vice in Believers Rom. 11. 20. Be not High-minded but fear Heb. 4. 1 11. Let us fear left a Promise being left us we come short Prov. 28. 14. Happy is the man that feareth always Not only feareth God but feareth his own deceitful Heart feareth a Heart of Vnbelief to depart from the living God feareth to sin against God whether in Omission or Commission This is a Godly fear that must be where Grace is and may sometimes be accompanied with Doubts and Godly Jelousies of a Man's self tendeth to establish the Soul in a well-grounded Assurance sutable to the Gospel and this I must say I had rather have Fellowship with Self-examining Self-judging and Self-fearing Souls stable in the Faith though as to Interest something at sometimes mixed with Doubtings than with High-flown Believers without all fear that have High Assurance on Low grounds scarcely able to give from the Law of the New Covenant a Reason of their Hope But see this more in Chap. 15. CHAP. XIV Wherein I shall speak more distinctly to the matter of Faith and of Justification by Faith With Answer to several Questions and Objections about the matter HAving spoken something to the matter Chap. 14. of Justification what it is and whereit doth consist that is in the Pardon and Remission of sins taking away the Guilt and Condemnation of sin with the Terms on which we must have it if ever we have it 1. Relating to God 2. Our selves i. e. on the Terms of Faith Repentance and sincere Obedience I shall in this speak more distinctly unto the Doctrine of Justification by Faith and endeavour to answer such Questions and Objections as ordinarily are or may be made about it What the Faith is to which Justification is promised I have already stated in the substance thereof in Chap. 11. that it is to believe God in his Word to believe the Truth of the Doctrine of the Gospel of God's Grace to Sinners in Jesus Christ which if True and Right is accompanied with true Repentance Truth of Love to God and sincere Obedience or a Hearty and Willing Consenting to the Truth of the Doctrine of the Gospel to be saved by Jesus Christ and in all things to be Ruled by him as Lord and King They are vain Imaginations that People create to themselves of a Faith without Repentance or a Faith with Works or a Faith without Works after their own Imaginations and not after the Will of Christ or to expect to be saved by him when they have no mind to be ruled by him Acts 3. 22 23. But as to the particular distinct Act of Faith it is to believe God in his Word and that not only in this but in all Cases Faith is to believe God It 's a Fancy and not Faith that hath not the Word of God for it's Foundation I intend in Divine and New Covenant Concerns Abraham believed God and it was accounted unto him for Righteousness This was the Faith of the Father and may or must we suppose the Faith of
that Antichrist shall come even now are there many Antichrists whereby we know it is the last time By which it appears the Apostle knew the time no more than we but by probable conjecture and very probably thought it to be nearer than it was 3. Angels knew it not nor probably do 3. To Angels not know it Matt. 24. 36. But of that day and hour knoweth no man no not the Angels of Heaven but my Father only 4. The Son himself did not know it 4. To the Son Mar. 13. 32. But of that day and hour knoweth no man no not the Angels that are in Heaven neither the Son but the Father only And this secret in the Fathers counsel only Christ confirms after his resurrection Acts 1. 7. It is not for you to know the times and seasons which the Father hath put in his own power yet vain man would be wise above what is meet forgetting that things revealed belong to us and things secret belong to God and indeed it 's contrary to the Scripture for any man to know certainly before hand the hour day or year of our Lord 's coming then such Scriptures as these could not be true as Matt. 24. 44. In such an hour as ye think not the Sâ—n of Man cometh and 25. 13. VVatch ye for ye know neither the day nor hour wherein the Son of man cometh Luke 12. 40. and 18. 8. So that the time is uncertain that his people may be alwaies in all generations ready prepared and waiting for it But let us take heed of fixing on times in which all have and probably must miscarry it is the way to destroy the Faith of the weak in the thing it self and men lose themselves when they time things kept secret in God though good men hath failed herein yet doubtless it hath risen in part from pride supposing they knew more than they did but when it 's apparent they miss there is cause to be humbled for presuming above what they understood yet 2. Though the time be uncertain and good reason it should be so yet we have grounds to believe and hope that it is not far away but may be for all that we know at the doors for if Christ's first coming was in the end of the VVorld Heb 9. 26. And if it was then but a little while before he that shall come will come and will not tarry Ch. 10. 37. And our Lord Christ promiseth to come quickly Rev. 22. three times in this Chapter ver 7 12 20. We have grounds to expect the time to be near even at the doors 3. The manner how he shall come and 3. The manner of his Coming that will be wonderful glorious and terrible his first coming was meek and lowly he humbled himself and was contemptible trampled under feet of men content to be abased and vilified by sinners and bare all meekly as a Lamb dumb before the shearers so opened he not his mouth and the reason of it was because he then came to save sinners to give his life a ransome for sinners he then came not to condemn the VVorld but to save the World but now he will come to judge the World and therefore he must come as the great Judge of the World in Power and great Glory to the dread amazement and astonishment of the World therefore he is described to come in flaming fire to come with the grâ—at sound of a trumpet the trump of God and voice of the Arch-Angel with glorious attendants Luke 9. 26. He shall come in his own Glory and in his Fathers Glory and of the Holy Angels he shall come in all the Glory of Heaven O wonderful glorious Judge and King Thousand thousands shall attend upon him and ten thousand times ten thousand shall minister to him Dan. 7. 10. Hence it 's called the great and terrible day of the Loâ—d Joel 2. 31. Who then may abide the day of his coming who shall stand when he appeareth That is it will make the Captains and Great Men of the Earth and all men out of Christ to wail and cry and to wish the rocks to fall upon them and cover them from the presence of the Lamb. Why what is the matter that the whole World should dread a Lamb the World hath abused him and wickedly wronged his Lamb-like Grace and Meekness and now his wrath is stirred and he is become the Lyon of the Tribe of Judah and he will make all his enemies to tremble and quake before him this will be the manner of his coming Mat. 24. 30. 4. The end of his coming or the work 4. The end of his Coming he shall do when he cometh and that is not only to raise the dead and judge the World as hath been before minded But that which I shall especially mind in To set up his Kingdom and Reign this place is that he shall come to take to himself his great Power and to Reign Rev. 11. 17. That Christ shall at and after his second and glorious appearing have a Kingdom and reign on Earth is the great thing that I shall from Scripture-light evince and prove in this place it being a truth that none is more clearly stated in the Scripture yet by many much opposed and contradicted I shall in this that followeth endeavour 1. To prove the truth from plain Scripture evidence 2. By Scripture reasons And 3. Endeavour to answer such objections as are made against it and such questions as may be made about it for the more full clearing thereof 1. To prove this great truth from plain Scripture evidence Ps 72. Which according to the letter relates to Solomon as the type but to Jesus Christ as the substance as is I think by all understood and in truth must be so understood This Psalm discovers the Glory of Solomon's Kingdom in the type and of Christ's Kingdom especially as the antitype ver 7 8. In his daies shall the righteous flourish and abundance of Peace so long as the Moon endureth he shall Proved 1. From Scripture have dominion from Sea to Sea and from the River to the ends of the Earth c. Which must unavoidably be understood of the Kingdom of Christ the Son of David the true Solomon and King of Peace for Solomon's Kingdom in the type did not continue so long as the Moon endured but was ended long since and ver 17. His Name shall endure for ever his Name shall be continued as long as the Sun and men shall be blessed in him all Nations shall call him blessed which most properly relates to Christ Jer. 23. 5 6. Behold the daies come saith the Lord that I will raise to David a Righteous Branch and a King shall Reign and prosper and shall execute Justice and Judgment in the Earth c. which is so full and plain in the very terms as cannot be avoided nor evaded without open abuse to the Text he must
Reign and he must execute Justice and Judgment in the Earth c. To this agreeth Ps 96. throughout ver 13. as the sum of all Before the Lord for he cometh for he cometh to Judge the Earth he shall Judge the VVorld in Râ—ghteousness and the people with his truth see the same Ps 98. 9. and 82. 8. After divers exhortations to worldly Governours to do Justice to the poor and fatherless to the afflicted and needy c. and reprehensions for their wilful miscarriage in this matter and hopeless expectation of any redress therein concludes the whole as the comfort of the afflicted with this petition and assurance of Faith Arise O God judge thou the earth for thou shalt inherit all Nations implying that there will â—e but little or no righteousness in the earth till that day and then shall he possess the Nations and judge them with equity and truth 2. In his daies Judah shall be saved and Israel shall dwell safely c. that is free from afflictions and wrongs from enemies as they had been formerly liable to which cannot be rationally understood otherwise than the peaceable Kingdom of Christ on earth sutable to Ezek. 37. 24. to the end and Jer. 30. 8 9. Which Scriptures cannot be allogorised unless men resolve to turn all Scripture into allegories and so turn out all the truth of Scripture as some have done according to their own fancies but God hath put a stop in the way of allegorising these Scriptures and turning out this so great a truth as that Acts 3. 20 21. The Heavens must receive our Lord till the times of the restitution of all things which God both spoken by the mouth of all his holy Pâ—ophets since the world began What is this restitution spoken of by the Prophets but the restoring and glory of the Church and this must be when God does send Christ again from Heaven in Glory the first coming of Christ was a preparative to this work as that without it the restauâ—ation could not not be accomplished and as what the Prophets foretold of his humiliation was even so fulfilled ver 18. Why should we be incredulous that what they have spoken concerning his Kingdom and Glory in the restauration work should not be even so fulfilled likewise And what reason there is for us to turn plain Scriptures into Allegories relating to the Reign of Christ on Earth any more then for the Jews to Allegories the Scriptures that spake of his humiliation and so lost the truth thereof I do not yet understand Bâ—t to proceed to further proof of the truth Dan. 2. 44. The God of Heaven will set up a Kingdâ—m which is this fifth Kingdom of the store cut out of the Mountains without hands which shall never be destroyed and chap. 7. 27. And the Kingdom and Dominion under the whole Heaven shall be given unto the people of the Saints of the most high whose Kingdom is an everlasting Kingdom and all Dominions shall serve and obey him here is the Reign of Christ and Saints on Earth so plainly and expresly stated as is impossible with good conscience to gainsay it is the Kingdom under the whole Heavens not above the Heavens in the greatness and power thereof given to the Saints when taken by Christ and all Dominions shall serve and obey him that is Christ as the great Lord and King of the World To this agreeth the new Testament Testimonies relating to this truth and fully holding harmony therewith Luke 1. 32 33. And he shall be great and he shall be called the Son of the highest and the Lord shall give unto him the Throne of his Father David and he shall reign over the house of Jacob for ever and of his Kingdom there shall be no end This fully answers the old Testament Prophesies in this matter 2 Tim. 4. 1 The Apostle in express terms states the Kingdom of Christ to be at and after his appearing He will judge the quick and dead at his appearing and his Kingdom which must be the Kingdom spoken of by the Prophets Rev. 11. 17. The Song of the Saints was and will be for that thou hast taken to thy self thy great power and hast raigned and the nations were angry c and no wonder for many of his people are angry at those who believe the truth thereof we may not understand it to be his providential reign over the World as it is constantly exercised nor his spiritual Reign in and over his Church which he hath always exercised but some more higher and glorious visible Kingdom and reign on Earth after the sound of the seventh Angel and the seventh Angel sounded and there were great voices in Heaven saying the Kingdom of this world are become the Kingdom of our Lord and of his Christ and he shall reign for ever and ever What can be more plain in the very terms of the Prophets they were his before but now in another manner then before chap. 19. 1 to 8. it is the great Song of the Saints That the Lord God Omnipotent Reigneth What did he not Reign before Yes surely but now in another manner more visibly glorious ruling the world and saving his people with the everlasting Salvation spoken of Isa 45. 17. and to this agreeth Rev. 20. 4. Where the Saints are said to Live and Reign with Christ a thousand years and chap. 5 9. 10. it is the Song of the Saints That Christ the Lamb of God hath redeemed them from the Earth by his blood and made them unto God Kings and Priests and they shall reign on Earth and to this time and state do that Phil. 2. 9. 10 11. agree thus amongst the multitude of Scripture testimonies to this great truth have I mentioned some plain full and undeniable testimonies for confirmation that he that runs may read 2. I shall further confirm this truth from Reasonâ— thereof clear Scripture reasons and arguments infallibly drawn from thence 1. It is the great promise of the new Covenant Reason and therefore it must be contained in Gen. 22. 18. And in thy Seed shall all the Earth be blessed compared with Rom. 4. 13 For the promise that he i. e. Abraham should be the Heire of the World was not to Abraham oâ— to his seed through the law but through the righteousness of Faith where Abrahams heirship to the World and the Heirship of all hir spiritual seed i. e. Believers is stated to be not by the Law but by the Covenant of Grace in Christ Jesus who was the Seed to whom the promise was made Gal. 3. 16. and is to be obtained by the righteousness of Faith and the Heirship is exprest to be Heirs of the World both of Christ and Abraham and all the true seed Rom. 4. 16. and by this Scripture that is to say that Abraham and his seed are the heirs of the world may we understand all other Scriptures that speak of the Saints heirship yet not of
THE BODY of DIVINITY Or a Confession of FAITH Being the substance of CHRISTIANITY Containing the most Material things relating to Matters both of FAITH and PRACTISE Published for the Benefit and Profit of all especially of those who love the Lord Jesus in Sincerity and desire the knowledge of the Holy and the way of the New-Covenant that leads to Glory Very briefly contracted according to Scripture light and plainly handled in 31. Chapters By THOMAS COLLIER John 5. 39. Search the Scripture for in them ye think to have eternal life and they are they which testifie of me Isa 8. 20. To the Law and to the Testimony if they speak not according to this Rule it is because there is no light in them 2 Cor. 4. 13. But having the same Spirit of Faith according as it is written I believe therefore have I spoken we also believe therefore speak LONDON Printed for Nath. Crouch in Exchange Ally over against the Royal-Exchange in Corn-hill 1674. THE PREFACE OR EPISTLE TO THE READER THis Treatise is designed for thy special and spiritual Profit its true that the holy Scripture commonly called the Bible is the Book of all Books and that according to which we all ought to speak write and walk and its true as the Wise man saith of making many Books there is no end especially unless our end therein be the glory of God and the good of Souls its true we know but in part and a very little little part too and therefore can Prophecy but in part Therefore read not any mans Book but with a supposition that there may be a mixture of some Errour with Truth and some mistakes and receive nothing for truth from the word or credit of the Person who ever it be but as it s rightly grounded on the Word of God the Scripture of Truth according to which all ought to speak and the best of men may be in some things mistaken though ordinarily in the substantial things of the New-Birth of Faith and Holiness the Spirits work is the same in all yet by reason of the Babylonish confusion that yet remains the language of the Saints seems to be much divided in consideration whereof I thought nothing more likely to produce unity in spirit then unity in the body and substance of Truth for which cause I have made this Essay in bringing forth this brief plain Treatise about the most substantial matters of Christianity that all who agree in the substance of Truth may unite in Spirit and although we cannot attain such a uniting as is desirable and shall in time be by the Lord accomplished in and amongst his People according to that Prophesie and Promise Zeph. 3. 9. Yet it is my hearts desire that all who truly love the Lord would shew it by their uniting at least in affection for that is Gospel-Grace and Love indeed to love for God and Christs sake though of differing apprehensions about some of the weighty things in the New-Covenant for every Truth of Christ is of weight and worth and is or ought so to be esteemed by all that love him Psal 119. 127 128. and the right understanding of the mind of God in the Scripture is the only wright way of uniting I am far from the mind of those who pretend and endeavour the uniting of all into uniformity in Faith and Worship by Coersive Power and human force a unity more suiting Brutes then Christians and a way to build up Satans Kingdom under pretence of the Kingdom of Christ but that I earnestly long after and pray for is the uniting of all true Christians in the spirit and faith of the Gospel who are the Church and Kingdom of Christ his Body Mistical and if through darkness we cannot attain the uniformity of Christian Faith and worship in every part but the language of Christians be yet divided yet let every one endeavour the attainment of a spirit of Love and forbearance each to other not Judging Sensuring and Reviling which shews the spirit of the World and not of Christ. And these ensuing Chapters are most especially and principally directed to such who alone are capacitated to Understand Believe and Practise the things in them contained they are not the Notions of sudden Conception but the fruit and birth of many years Travel and Meditation and I hope it may through the Blessing of God at some time or other to some persons or other add something or other to the Understanding Faith Hope and Joy of their Souls and be some help of direction to a right walk in the way of Life I shall not say any thing as to the matters handled in this Treatise by way of Commendation to induce the Reader to its Perusal if it speak not for it self in the use thereof the Reader is at liberty to lay it aside only let him beware that he slight it not because it is not suited to his mind if it be according to the Divine revelation of the Word and Will of Christ it s the great concernment of all that will approve themselves gratious before the Lord to bring their minds to the Scripture and not the Scripture to their minds it is to be feared that great hath been the miscarriage of Christians in this very thing at this day open-heartedness to God-ward and a sincere will to know that we may do the will of the Lord is the ready way to know more of his will and then shall we not be ashamed when we have a respect to all his Commandments ignorance of any part of the Revealed Will of God is a sin a sinful defect in gratious persons but to be willingly ignorant or willfully disobedient to any part of the Revealed will of God is a sin of the highest nature and must be punished with many stripes Luk. 12. 47 48. willfully to add to or diminish from the Word of God is a sin and the judgment of such is declared in the Word Deut. 4. 2. Prov. 30. 6. Rev. 22. 18 19. In a word I do believe that sincere desires accompanied with the like endeavours after the knowledge of the will of Christ and a faithful living up to what we know resolving our wisdom and wills in every thing into the wisdom and will of Christ would be wonderfully blest of the Lord for spiritual grouth and uniting of the Saints both in faith and worship I have herein declared my Faith in which I live and believe that by the grace of God I shall die and yet live Eternally This have I declared as the discovery of my heart in the matters of my God when I am gone hence and shall be hear no more seen And what ever may be found in any other of my Writing that may seem contrary to any thing in this or is contrary in very deâ—d either understand it by this or else let it fall to the ground for days of Temptation oft-times brings forth effects which occasions after Repentance To
be sound in the Faith and in the Principles of Religion is of deep concernment to all Christians and indeed a good and Christian walk in the way of sincere and universal holiness and obedience is that which greatly concerneth and becometh Christians in order to their eternal Welfare As a help to both have I presented this small brief Treatise to thy consideration in which I have to the utmost of my ability and light not only studied Truth that might be profiting to the Reader but brevity likewise that much might be found in a little Volume in which if persons exercise their own understandings in the use thereof they may probably reap some benefit thereby And Reader what thee dost find differing from thine own understanding be not hasty in judging or sensuring but read and ponder and search the Scripture to see whether it be so or no without which the most do wrong to the Truth and to thine own soul But I shall say no more but commit it to the Readers in the blessing of God praying for their profiting thereby and if your souls do reap any spiritual benefit or advantage in the use hereof let God have the Glory and the Author as Instrument hath his end answered And so fare the well in the Lord Grace Mercy Peace and Truth be with all that love the Lord Jesus in sincerity Amen An Account of the Particular Matters Treated of in the ensuing Discourse CHapter I. Concerning God 1. That he is 2. What he is 3. How he doth subsist 4. Where he is Page 1. Chap. II. Of the Holy Scripture that it is the Divine Word and will of God proved by many Divine Arguments P. 48. Chap. III. Of the Creation of the world and all things therein P. 70. Chap. IV. Of the Creation of Man P. 73. Chap. V. Of the Angels and of their Creation P. 85. Chap. VI. Of the Devil and wicked Angels P. 99. Chap. VII Of the Fall of Man from his Created Innocency P. 107. Chap. VIII Of the way and means ordained of God for the recovery of Man out of his faln Estate P. 113. Chap. IX Of the design of God in general in his New Covenant Restauration which was to make all things New P. 123. Chap. X. Of the order and method of God in preparing a people for his glorious Estate pag. 133. and followeth in rest of the chapters Chap. XI Of Faith 1. what it is 2. how its wrought 3. its grounds and objects 4. its excellency p. 139 Chap. XII Of Repentance P. 149 Chap. XIII Treateth of Justification P. 163. Chap. XIV Is a more distinct discourse of Justification by Faith which answers to several questions and objections about the Matter P. 180. Chap. XV. Of Gospel assurance and whether it may be attained in this life P. 209. Chap. XVI A further Discovery of the New-Covenant and Life of Faith P. 248. Chap. XVII Of Sanctification and good works P. 253. Chap. XVIII Of the true and saving knowledge of God P. 270. Chap. XIX Of the Divine Vertue and grace of Love P. 293. Chap. XX. Of the Gospel fear of God P. 324. Chap. XXI Of the Law of God and what we are to understand thereby P. 341. Chap. XXII Of Prayer P. 364. Chap. XXIII Of Perfection and whether it may be attained in this life P. 406. Chap. XXIV Of Sincerity p. 421. Chap. XXV Of Election p. 441. Chap. XXVI Of Reprobation p. 451. Chap. XXVII Of the Church of Christ in the New-covenant p. 457. Chap. XXVIII Of the Ordinances Officers and Administrations in the Church of Christ p. 464. Chap. XXIX That the Estate of the Church in this world is an Afflicted Estate p. 499. Chap. XXX Of Death and the State after Death of the Resurrection and Judgment p. 531. Chap. XXXI Of the Coming Kingdom and Reign of Christ on Earth p. 548. CHAP. I. CONCERNING GOD. 1. That He is 2. What He is 3. How He doth subsist 4. Where he is 1. THat God is or that there 1 That God is or that there is a God is a God i. e. an infinite self-Being that hath given Being to all things c. is necessary to be believed of all and is the first step of Faith in order to Salvation Heb. 11. 6. He that cometh to God must believe that He is and that He is a Rewarder of them that diligently seek him Now though it be a common received Principle that God is yet in as much as it 's evident according to the Scripture That the Fool hath said in his heart that there is no God Psal 14. 1. And that the transgression of the Wicked saith within my heart that there is no fear of God before his eyes Psal 36. 1. And oft-times gracious Souls through their own weakness and Satans wiles meet with temptations on this account I shall therefore speak something to this so necessary a truth the grounds I shall present for evidencing this so great and sacred a principle of truth are as followeth 1. The Word of God the Scriptures of Truth Proof 1. The Scripture The word of God in the substance of them is to hold forth this one God or Invisible Creating Upholding and Preserving Power Gen. 1. 1. In the Beginning God Created the Heaven and the Earth v. 6. God said let there be a Firmament c. and so throughout the Chapter and indeed throughout the Bible I shall mention but a few instances in the name of the whole Gen. 6. 5. God saw the Wickedness of man c. v. 6. Iâ— Râ—pented the Lord that he had made man c. v. 11. The Earth was corrupt before God see ver 12. 13. Exod. 20. 1 2. And God spake all these words saying I am the Lord thy God c. Psal 29. 1 2. Give unto the Lord O ye mighty give unto the Lord Glory and Strength give unto the Lord the Glory of his Name Psal 82. 1. God standeth in the Congregation of the Mighty c. Joh. 1. 1. In the Beginning was the Word and the Word was with God and the Word was God c Let this serve among the multitude of Scripture-Testimonies to prove that God is A second Testimony is the Works of 2. The works of God God which do abundantly declare and Preach forth the Divine Being and Omnipotent Power and Wisdom of this Divine though Invisible Creator of all things for Reason will tell us that none of these things could give Being to or Create themselves Man who is the most Intelligible and Rational Creature here below was so far from creating himself that let all the Wisdom of all the men in the World be conjunct in unity they are not able to Create or give Being to the basest of Creatures no not a Fly or Worm It s true the Image or likeness Man madâ— not himself of Creatures they can make of matter that was made before by the Creator but nothing can they Create
nor put life into their Image which they have formed it is the work of a God and not of man to Create and give life If it be Objected as by some it is that all Things come not by Natureâ— things came by Nature I Answer that although there is a natural and secondary cause of things ordinarily producing such effects almost in all cases yet there is the God of Nature which is the cause of all secondary causes gave the fiâ—st Being thereunto he was the immediate cause of the Creation and the only foundation cause of the continuation and promulgation of the World by Divine Ordina 〈…〉 and Divine Power for Nature of it self distinct or separated from Divine Ordinance and Power is nothing but must fall into nihilation and the first nothing if not supported by the God of Nature so that as at first God made all things by his Word immediatly so by his Divine Ordinance and Word of Power he continueth all things in that way of natural meanes by himself appointed as Procreation Food Cloathing c. So the Earth to bring forth Food both for Man and Beast the Sun Moon and Stars with their influences c. As God was the former of all the contrary is Atheistical and Brutish to imagine they did not could not make themselves nor influence themselves with power to effect any thing as of themselves no more than Create themselves but what is effected in this way must be by Divine Ordinance and Power according to the Scripture Gen. 1. 14. to 18. v. 28. Job 38 39. chap. So that indeed the works of God do wonderfully declare that God is and not only that he is but that he is an infinite Omnipotent one See what the Scripture speaks to this purpose Psal 19 1. The Heavens declare the glory of God and the Firmament sheweth his handy-work v. 3. There is no speech nor language where their voyce is not heard Rom. 1. 19 20. That which may be known of God is manifest in them i. e. in the Gentiles for God hath shewed it to them for the invisible things of him from the Creation of the World are clearly seen being understood by the things that are made even his eternal Power and God-head so that they are without excuse i. e. The works of Creation that are visible do convincingly and undenyably shew to men the invisible God in his Being Power and Wisdom and on this account all men will be left without excuse in the great day of account Rom. 2. 12. For as many as have sinned without Law shall perish without Law that is as many as have sinned without the written Word of God Law or Gospel having the Law of the Creation shall be Judged and perish by that for that shall leave them without excuse So that the very Works of God in Creatioâ— are sufficient in themselves to convince the World of his Divine Power and God-head and will sink the hearts of all Atheists in the day of Judgment 3. The Faith of the people of God 3. The people of God have still owned and believed that God iâ— throughout all ages i. e. those that from principles of Reason have been most likely to be his people the most humble holy self-denying people have through-out all ages and still do own believe trust in and acknowledg this invisible glorious God this both Scripture History and Experience do testifie Gen. 4. 3 4. 5. 24. 6. 9. 12. 1 4. 24. 3. in things of this kind I might abound but it is enough all the holy ones of God throughout all ages both of Old and New Testament and to this day have fixed here to own the Lord to be their God to believe trust in and worship him according to his Name and Nature and this both History and Experience declare that all professing honesty and Conscience have and do cleave to this one invisible Being as their chiefest good from whence they have their Being and by whom they are sustained and to whom they acknowledg as due their all and who is all in all to them a wonderful convincing argument to support any man of Conscience under temptation in this matter to consider that all professing Conscience Holiness have believed in and owned this God and may serve to help and deliver Souls from their Atheistical teÌ„ptations 4. All the World by the works of Creation 4â— All Nations bâ—lieve that there is a God and the natural capacity as rational are convinced and do acknowledg that there is a God although its true that they are greatly corrupted and blinded in their understanding and knowing of the true God because as the Apostle hath it Rom. 1. 21. That when they knew God they glorified him not as God i. e. being convinced by the works of Creation that there was a Divine invisible Power and Being that made both it and them they glorified not him but made Images like to corruptible man c. Yet so it is and remains in the dark minds of men by Nature and cannot be razed out that there is a God though they form Gods to themselves according to their vain imaginations and the truth is that Atheists must be found if any where amongst debauched apostatised or pretended Christians though I deny not but that gracious souls may sometimes meet with this temptation though to their great grief which Heathens do abandon who although they retain not the knowledg of the true God yet a Deity they own Jona 1. â— In their fear they cryed every one to his God and Nineveh acknowledged the true God Jona 3 8. So Nebuchadnezer Dan. 3. 28. and Darius chap. 6. 25 26 27. So that God is is a truth universally acknowledged and that in him we live move and have our Being acknowledged by certain of the Heathen Poets Act. 17. 28. And as its necessary for every one to be There is but one God established in this truth that there is a God so likewise that there is but one God and not a plurality of Gods as the blind Idolatrous Heathen imagine although in this one God there is a plurality of Titles and varieties of discoveries properties and operations yet I dare not say of persons or distinct subsistings as I may speak more unto in its place yet to us there is no other God but one Deut. 6. 4. Hear O Israel the Lord our God is one Lord. Eph. 4. 5 6. To us there is one Lord one Faith one Baptism one God and Father of all c and only one that is one and no more Isa 43. 10 11. Before me there was no God formed neither shall there be after me I even I am the Lord and besides me there is no Saviour chap. 45. 5. I am the Lord and there is none else there is no God besides me chap. 44 8. Is there a God besides me yea there is no God I know not any So that
that confesseth and forsaketh shall sind mercy Comfort in respect of Enemies in the midst of all their oppressions and wrongs the mercy of God is their support in the midst of all their oppression Psal 52. 1. Why boastest thou thy self in mischief thou mighty man the goodness of God endureth always and likewise the Prophet implores mercy in all his distresses Psal 56 1. 57. 1. This glorious Attribute of goodness and mercy in God will prove dreadful in the end to impenitent sinners who still persist in sin and will not accept of mercy on the terms it is to be had when they shall give an account for the abuse of mercy and be everlastingly tormented in the thoughts and remembrance of their folly and madness therein Rom. 2. 4. or despisest thou the riches of his goodness and forbearance and long-suffering not knowing that the Goodness of God leadeth thee to repentance v. 5. but after thy hardness and impenitent heart tâ—easurest up unto thy self wrath against the day of wrath and revelation of the righteous Judgment of God 6. He is a faithful covenant-keeping God The sixth Attribute of Gods Name is his Faithfulness He is a faithful God Deut. 7. 9. Know therefore the Lord thy God is a faithful God which keepeth Covenant and mercy with them that love him and keep his Commandments to a thousand Generations i. e. for ever His Faithfulness shall never fail for he is truth it self and cannot lye Tit. 1. 2. In hope of eternal life which God that cannot lye promised before the World began God cannot lye it 's contrary to his Name and Nature therefore he cannot do it for he can do nothing contrary to himself and he would have his people know it that they might build their Faith and Comfort in his Faithfulness 1 Cor. 1. 9. God is faithful by whom ye are called to the fellowship of his Son Jesus Christ our Lord ch 10. 13. God is faithful who will not suffer you to be tempted above that ye are able c. Heb. 10. 23. Let us hold fast the Profession of our Faith without wavering for he is faithful that promised In all which Scriptures with many more that might be mentioned it 's more than evident that God delights to have his people know that he is faithful and to believe the truth thereof that is it I understand is intended Ps 138. 2. I will worship toward thine holy Temple and praise thy Name for thy loving kindness and thy truth for thou hast magnified thy Word above all thy Name that is thy truth and faithfulness in performing thy Word though all his Name be magnified and is glorious yet this of his Truth and Faithfulness he puts an emphasis upon it and an excellency as if God would have more respect to his faithfulness in his Word than to all his Name not that there is any difference in respect of himself but for the comfort of his people who are most ready to fail in their Faith in his faithfulness in his Word therefore to confirm his people in this matter he lets them to know that he hath magnified his Word above all his Name i. e. whatever of his Name may be supposed to fail yet his Faithfulness in his Word shall never fail Psal 89. 33. to confirm us in his Faithfulness in his Word he hath given us his Word and his Oath two immutable things in which it is impossible for God to lie Heb. 6. 17. 18. if God should be unfaithful in his Word he must cease to be God it must destroy him in his Name and Being and that is it he hath laid so much stress on our Faith and Believing which lieth chiefly in our believing the Truth of God in his Word and living up unto it he that believeth not must be damned because not believing we do in our part make him a Lyar Joh. 3. 33. He that hath received i. e. believed his Testimony hath set to his Seal that God is true 1 Joh. 5. 10. He that believeth not God hath made him a Lyar c. no wonder if unbelief be the Portion of Unbelievers for they thereby do their part to make the faithful and true God a Lyar. This was the Faith of Abraham our Father Rom. 4. 3. Abraham believed God and it was accoâ—â—ed to him for Righteousness and indeed all the parts of Faith are included in this of believing God relating to Justification Obedience and Glory if we believe the Truth of the Doctrine of Justification and Life by Jesus we believe likewise the Lordship and the Law of Christ and cleave to him therein which is our Justification or rather the terms of the Gospel on which God doth justifie us and finding those Terms or Divine Virtues of Faith c. wrought in us we hence conclude from the Promise of Life to those in whom it is wrought our interest therein and thus our interest in Life is built on Gods Faithfulness in his Word for God would not have his people to conclude their interest in his Grace of Life from fancy and imagination but from his Promise of Life for whatever Faith we pretend unto if it be not grounded on the Word of God and his Faithfulness Vse of God's Faithfulness 1. Encouragement 2. Comfâ—rt therein it is but Fancy and not Faith This Doctrine of the Faithfulness of God affords not only great encouragement to believe God in his Word but likewise strong Consolation to all true Believers Hebr. 6. 17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel coâ—firmed it by an Oath that by two immutable things in which it was impossible for God to lie we might have strong consolation who have fled for refuge to the hope set before us c. the strong Consolation of the Saints flows from the impossibility of God to lie i. e. from the infallibility of his Truth and Faithfulness God must lie if those who believe and obâ—y the Gospel be not saved which is impossible and from hence it is that the Saints have not only grounds of strong Consolation but likewise of everlasting Consolation and good â—ope through Grace 2 Thâ—ss 2. 16. But Secondly on the contrary Gods 2. Dread to wicked men who continue in sin Faithfulness is a dreadful Doctrine to all impenitent and hardned sinners it infallibly cuts them off from all hope of mercy and binds them over to the eternal Judgment It 's a common thing with unrepenting sinners to say they hope to be saved yet keep their sins and lusts and never repent and turn to the Lord nor in truth believe according to the Gospel for true Faith is always accompanied with Repentance and Obedience To such I must say it 's impossible for them to be saved living and dying in an unconverted estate Damnation to such is as certain as Salvation is to such as believe and obey the Truth they hope for
1 9. who hath saved us and called us with an holy Calling not according to our works but according to his own purpose and Grace which was given us in Christ Jesus before the World began Tit. 3. 4 but after that the Love and Kindness of God our Saviour towards man appeared c. Eph. 1 17. that the God of our Lord Jesus Christ the Father of Glory By all which it appears that God is the Father relative to all our New Covenant-mercies relating both to Grace and Glory 2. Of his Son our Lord Jesus Christ 2 How Christ is God and the Son 〈◊〉 God who is likewise God of the same nature not only God over all in Name but in the Divine Nature as before hath been proved Joh. 1. 1 Col. 2. 9. For in him dwelleth all the fulness of the Godhead bodily and is eternal Mich 5. 2. where it 's said that his goings out have been from of old from everlasting Quest How may we conceive of Christ as the Son of God and so God in the same nature distinguished from the Father and yet one in the Father Christ the Son of God in his both Natures so not two sons but one Answ 1. I understand not a Son only in the divine nature but in the unity of natures as God and Man as is commonly understood what doth this less than make him to be two Sons one in the Divine Nature and another in the Human Nature by Grace of Union 1. One begotten of the substance of God by an unspeakable Generation this is a Son by Nature 2. The Man Christ or the Manhood of Christ which is the Son of God by Grace of personal Vnion being united unseparably to the person of the Son of God a Son by personal Vnion See Wilsons Scripture-Dictionary on the Word Son What doth this but suppose him to be two Sons one by Nature another by Grace and personal Union which seems contrary to all Scripture-Record of this great Mystery of the Son of God But 2ly and affirmatively we are to understand that where-ever the Scripture speaks of Jesus Christ the Son of God it intends him as in both Natures not as two but as one Son whether it be in his creating preserving ruling judging or saving redeeming power it 's always in relation to the Union of the two Natures as God-Man and Man-God so he was the Word and so he was and is the Son of God so not two but one Son For the clearing this consider first that Proof 1. It is so to be understood in Scripture where ever Christ is spoken of in the Scripture as the Son of God and that relating to his Eternity it is to be understood iâ— his both natures as in time he was manifest in the Flesh the Divine Nature was God eternally the human considered in the eternal Council as in union who calleth things that are not as though they were and with him it 's all one there is no new thing with him but Christ the Son of God was so and the same relating to the Father from eternity as when manifest in time and so should we understand him That he was thus considered in his both natures as the Son of God from eternity see Col. 1. 15 16. who is the Image of the invisible God the first-born of every Creature in this verse and in the verses before â—e is spâ—ken of as God and Man for so he was a Creature a Son a wonderful one that God should become Man and Man God not by confusion or mixtâ—re of Natures but by personal union of Natures the first-born of every Creature in the eternal Council and that because by him as thus born all things were created Rev. 3. 14. he is said to be the beginning of the Creation of God a wonderful Mystery it is indeed that Jesus Christ should be considered as in his both Natures with the Father from all eternity the Father by him manifesting his eternal Power and Godhead in the Creation and yet to be made of the seed of David according to the Flesh when made visible in the world in time Rom. 1. 3. Gal. 4. 4. thus was the Son of God considered as in his both Natures from eternity and was the medium by which the Father did all his works and without whom nothing was made that was made nor probably had the invisible God manifested himself in the Creation of the world but in this way by his Son for by him he wrought all his Works The truth hereof appears in that the work of Creation and so of Redemption and Salvaâ—ion is not ascribed to the Son as the first mover therein but to the Father who did all by him as will appear by these Scriptures to which all others that ascribe the work of Creation to the Son may be referred for light in this matter Fph. 3. 9. hath been hid in God who created all things by Jesus Christ He was Jesus Christ as God-man so considered in the work of Creation Heb. 1. 2. by whom i. e. by Christ his Son he i. e. God the Father also made the worlds 1 Cor. 8. 6. but to us there is but one God the Father of whom are all things and one Lord Jesus Christ by whom are all things and we by him Joh. 1. 3. all things were made by him and without him was not any thing made that was made the Father did it by him and not without him Col. 1. 16. by him were all things created c. all things were made by him and for him and Heb. 1. 10. we may very well understand by these Scriptures and it no whit derogates from the Godhead and Glory of the Son of God but it affords us Light in this wonderful Mystery John 1. 1. In the beginning was the Word the Word was with God and the Word was God Vers 14. And the Word was made Flesh and dwelt amongst us c. i. e. the same Word and Son of God God-man was made 〈◊〉 viz. made in and of a Woman born God and Man Him by whom the Worlds were made and nothing was made without Him Further Consider Mâ—â—â—h 5 2. Out of thee shall He come forth unto Mâ— that is to be Ruler in Israel whose goings â—â—rth have been from of old from Everlasting i. e. the same that was born in Bethlem of the Virgin that was to be Ruler of Israel He it was whose goings forth were from of old 〈…〉 ing And Vers 4. He that was 〈◊〉 〈◊〉 rule or feed in the Majesty of the Lord was the same whose goings forth was from 〈◊〉 c. which was and is Jesus Christ in both Natures God and Man in one Person Jer. 23. 5 6. Prov. 8. 14. to 31. The Son of God is the same Person the same Wisdom not 1 Cor. â— 2â— in one but in both Natures compared with Mat. 11. 19. Psal 45. 6 7. Thy Throne O God is for ever and
ever the Scâ—â—ter of thy Kingdom is a right Sâ—â—pter Thou 〈◊〉 〈◊〉 teousness and hatest Wickedness 〈◊〉 God even thy God hath 〈◊〉 〈◊〉 〈◊〉 Oyl of Gladnesâ— above thy fellows This is a high and glorious Description of the Son of God yet in his both Natures Man as well as God as he was aâ—â—â—â—ted with the Oyl of Gladness above his fâ—llâ—ws as he was the Son of God Heb. 1. 1. God hath in these last days spokâ—n to â—â— by his Son is it by the Divine Nature onely surely I suppose none will say so but in and by that Person which was and is his Son the Man Christ Jesus that holy thing that was born of the Virgin Luk. 1. 35. and called The Son of God Phil. 2. 6 7 8. It was the same He that was in the form of God and thought it no robbery to be equal with God that was made in the form of a Servant c. Surely it was not the Divine Nature onely that was not subject to death 2. His Name Christ signifieth Anointed 2. His Name Christ imports bâ—â—h Natures there is the Anointing and the Anointed the Divine Nature is the Anointing the Humane Nature is the Anointed And indeed it 's contrary to the Divine Revelation of this Mystery to suppose a Christ or Son of God in one of the Natures onely whether the Divine or Humane Look on the Humane without the Divine so he would not be Anointed or the Divine without the Humane so it is the Anointing not the Anointed It 's a conception that in it self seems to un-Son him and un-Christ him let no man put that asunder which God hath joyned together for as he was Christ the Anointed so was he the Son of God Mat. 16. 16. Thou art the Christ the Son of the living God 3. Otherwise to understand it and to 3. Else he must be a Son diveâ—s manner of ways suppose impossibilities in this because it may seem so to our reason seems to un-God the whole Trinity in whom and with whom all things are possible and all things by him declared we ought to believe It seems to import that Christ is a Son in differing manner of ways either two Sons one by Nature and another by Grace and Personal Union or one manner of Son before time and another manner in time so making things to be various changable and new to God as it is to us and so Christs Humanity must be an addition to the Son of God Whereas the Scripture presents us with one onely Son of the Father God and Man by whom he made the Worlds and by whom it all consists and by whom he will save the World i. e. such as shall be saved 1 John 4. 14. and by whom he will judge the world Acts 17. 31. by whom it was the Fathers great and eternal Design to open and make known the Mystery of himself in his times 1 Tim. 6. 15 16. Even the same that was yesterday and to day and for ever which cannot be true if the Sonship of Christ was not the same to the Father at first as it was at last This seems to un-God him and make him like to man and not eternally the same So that this Truth thus considered seems to contradict that common notion of Christs being the Son of the Father in the Divine Nature onely by an Eternal Generation in the Godhead onely which seems to be an unwarranted expression and that which the Scripture which is the Divine Revelation of all Truth is unacquainted with being rightly understood Permitting the sence of it own language it will appear that all those Scriptures that speak of the begetting of the Son of God intends him as he was the Christ the Son of the Father in the Unity of Natures and not in the Divine Nature onely John 1. 14. It was the Word as made Flesh that was the onely begotten Son of the Father full of Grace and Tâ—uth begotten in the Eternal Counsel and Mind of the Father 1 Pet. 2. 20. and in time according to purpose was wonderfully begotten in the Womb of the Virgin Luk. 1. 31 35. Gal. 4. 4. which must be understood in his whole Person God and Man whole Christ Christ is said in Scripture to be the first-begotten or first-born on a three-fold accoâ—nt Christ the Fiâ—â—t-Begottâ—n fiâ—◠〈◊〉 upâ—â— a three fold accâ—unt 1. He is said to be the First-begotten or First-born of every Creature Col. 1. 15. Rev. 3. 1â— and here he lieth at the bottom of the Creation as all was made by him 2. He is said to be the First-born among many Brethren Rom. 8. 29. and here he is presented to us as lying at the bottom of Election as the rest were elected in him Ephes 1. 4 5. 3. He is said to be the First-begotten of the Dead and so he lieth at the bottom of the Resurrection Rev. 1. 5. 1 Cor. 15. 20 21 22. and to this doth the Apostle apply â—sal 2. 7. Thou aâ—t my Son this Day have I begotten thee Acts 13. 33. But to finish this I shall draw up the result in this short Conclusion â—hat as the Son of God was promised to come forth and did come forth in time so was he considered by and with the Father before time But he was promised to come forth and did come forth God and Man in time Therefore he was so the Son of God before time which hath been fully cleared Yet I adde John 16. 30. 17. 8. Isa 9. 6. or else he was not yesterday and to day the same for ever Further As we are to understand him always to be the Son of God in both Natures so are we to understand him to be the Son of Man in both Natures God-Man as Man-God God and Man in one Person so that the Son of God is the Son of Man and the Son of Man is the Son of God Mat. 9. 6. That ye may know that the Son of Man hath power on â—arâ—h to forgive sins John 3. 13. Hence his Blood is called The Blood of God Acts 20. 28. And that God laid down his life for us 1 John 3. 16. Yet the Divine and Humane Nature remaining distinct and unmixed though in the Unity of Person One Man One Son truly God and truly Man yet Relative Properties and Operations distinct as to the Divine and Humane Nature at least in the time of his Humiliation Thirdly Touching the Divinity of the 3 Touching the Divinity of the holy Spirit Holy Spirit that he is God as I said before he is of God and is God This is evident in the Scriptures He is joyned in with the Father and the Son in the Work of Creation Gen. 1. 2. Job 26. 13. and 33. 4. in the work of Teaching Prophesying Convicting Converting it 's all applied to the holy Spirit John 14. 26. 1 Cor. 12. 7. to 11. John 16. 8. The holy Scriptures declare the holy Spirit
to be of God and therefore God of the same Nature and is the Efficacious Effecting Power of the Father and the Son the Father is the Fountain and first Cause of all things it 's he of whom are all things the Son is the Medium or Arm by which it is effected for whose sake it was done and by whom it was done by whom are all things The holy Spirit is the Effecting Power accomplishing what he purposed in and by his Son as the Way hence the holy Spirit is called in Scripture The hand of God Job 26. 13. Psal 139. 5 10. Isa 50. 2. and 59. 1. The finger of God Exod. 8. 19. 31. 18. Deut. 9. 10. Luk. 11. 20. with Mat. 12. 28. The Power of God Luk. 1. 35. 24. 49. with Act. 1 8. The breath of God Ps 33. 6. Job 33. 4. And this is the Spirit of the Father and the Son and is Omnipotent Omniscient and Omnipresent this Spirit is in the Father and the Son and proceeds from the Father and the Son John 14. 16 17 26. 16. 7. and is the Convincing Converting Power of God the Teacher and Comforter of his People Whereas some say that the holy Spirit is The opinion that the holy Spirit is a Creature confuted a Creature a glorious Created Spirit and not God there is no ground in Scripture for such an imagination but its contrary to the Truth thereof The Reasons ordinarily rendred are 1. Because he is said in Scripture to be sent by the Father and the Son therefore subject to the Father and the Son and must be a Creature for greater is he that sends than he that is sent I answer He may be said to be sent of God and so is Christ the Son and to be subject to the Father and the Son yet one in the same Nature and Essence his being in Office and Work subject no whit derogates from his Divinity All the Actions of a man follows the Understanding and Will of which the Head and Heart is the seat yet the Hand works what the Head and Heart directs unto this argueth not that the hand is not essentially of the same body because subject to the head neither doth it argue inferiority though subjection in essence or substance but in office and work for every Member of the Body is of the same though every Member hath not the same Office and Work yet all are governed by the Head and Heart and shall be of the same in Glory to eternity I mind this low comparison which Reason can reach to illustrate this high and divine Myâ—â—ery by of Father Son and holy Spirit God may be and is said to be the Head 1 Cor. 11. 3. and 3. 23. and the Son may be said to be the Heart of God he thâ—◠〈◊〉 and is in the â—â—som of the Father John 1. 18. and came out from God Joh. 1â— 27 28. the holy Spirit the Hand by which the Head and Heart worketh and accomplisheth all as I minded before yet all three in unity of Nature Will and Work 2 Reason because it 's said he shall not speak of himself c. this shewes him not to be God Answ This is not spoken by Christ to declare the Spirit not to be God but to distinguish the Spirit of the Father and the Son from all false Spirits whether of Devils or Men that as the Father hath honored the Son and will have all men to honour the Son even as they honour the Father Joh. 5. 23. so it is the Office and Work of the Spirit not to speak of himself or of the Father either distinct and without the Son but to be opening the Mystery of the Father and the Son the good Will of the Father in the Son to shew Jesus Christ unto us because he is the Way the Truth and the Life Joh. 14. 6. If our Teaching be of the Spirit of Christ it opens Jesus Christ unto us and the Mystery of the Love of God in him the Pardon Peace the Life and Salvation which is in him 1 Cor. 2. 12. Now we have received not the Spirit which is of the World but the Spirit which is of God that we might know the things that are freely given us of God but false Spirits speak of themselves and exalt themselves and in something or other designedly derogates from Christ and the Salvation that is by him In this Answer note these two things 1. In that he speaks not of himself but shews us the things of Jesus Christ things to come i. e. the Salvation to come that is to be obtained by our Lord Jesus Christ with eternal Glory it is so far from proving him not to be of God that it indeed proves him to be God and one in the same Work with the Father and the Son to exalt the Son as the Father hath And 2ly That he is in this by our Lord clearly discovered to us in way of distinction from all false Spirits who exalt themselves and not the Son of God and iâ— the special character or discovery of the difference between the Spirit of God in its Workings and the Spirit of the World the one exalts Christ our Lord and Saviour opens him and the Mysteries of Life by him the other leaves him out speaks of it self and exalts its self without him and this is indeed the Spirit which is not of God or of Christ what ever persons pretend unto in this false self-exalting and Christ-abasing Spirit 3 Reason Because the Spirit is said to hear to have a hearing property what he shall hear that he shall speak c. Answ 1. Hearing in it self is no argument to prove the Spirit not to be God for God in Scriprure is frequently said to hear Ps 65. 2. Jer. 8. 6. 2. Hearing in Scripture-sense imports Understanding Mat. 13. 13 14. so that by Hearing in that saying of Christ we are to understand is meant the Spirits Understanding and Knowledg of the depths of the Mysterys of Salvation that is by Jesus Christ and to be opening that to the Saints 1 Cor. 2. 10 11 12. 4. Because it is said that the Spirit maketh intercession for the Saints according to the Will of God therefore not God Answ The word properly must be understood in us Rom. 8. 26 27. the scope of the matter explains its self the Spirit helpeth our infirmities this is the way of the Spirits intercession by helping our infirmities with sighs and groans which cannot be uttered rationally this must be in us and this sutes with the Scripture in this case Jude v. 20. praying in the holy Spirit so that the Spirits Intercession for us or in and by us is by helping our infirmities both in matter and manner according to the Will of God Zech. 12. 10. Christ our Mediator is our Intercessor for us and the holy Spirit is our Intercessor in and by us helping and assisting us to pray for such things as
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
Act 7 53. that it was ordained by Angels c. Gal. 3. 19. There are multitudes of examples of this kind in Scripture which I shall forbear to mention only Rev. 1. 1. to inform what to do in distress as in the case of Hagar when she fled from her Mistress Gen. 16. 9. 2. To comfort them in case of trouble 2 What is their work at after Deaâ—h and temptation as in the case of Christ before his suffering in his agony Luke 22. 43 44. in dangers and difficulties as in the case of Paul Act. 27. 23 24. 2. What is the Office and Work of the good Angels at and after Death 1. They wait to convey their Spirits when separated from their Bodies to the place prepared for them till the uniting of Soul and Body again Luke 16. 22. which is not into the highest Heaven the most high and holy place the glorious and eternal Habitation of God the holy of holies where Christ our high Priest only is entred there to appear in the presence of God for us but into Paradise Luke 23. 43. or the third Heaven which is all one as is explained by the Apostle 2 Corinth 12. 2 4. 2. They shall come with Christ at the day of Judgment to gather all the faithful to him Matth. 24. 31. And separate the wicked from among them Matth. 13. 49. Quest Have the Saints every one a particular Quest Angel attending upon them as some are of opinion Answ Very probably it is so yet Answ all the Angels are for the Service of the Saints and they may have more than one if need require Heb. 1. 14. Are they not all Ministring Spirits sent forth to minister for them who shall be Heirs of Salvation and Christ saith Matth. 26. 53. Thinkest thou that I cannot pray unto my Father and he shall presently give me more than twelve legions of Angels See 2 King 6. 16 17. and whereas the Prophet saith Psal 34. 7. The Angel of the Lord encampeth round about them that fear him and delivereth them I understand it to be intended of the general care of the Arch or Chief Angel over the Church in general who have all the heavenly Host for that Service and is called Dan. 10. 21. Michael your Prince And probably it was the same Luke 2. 9 10. 11. that brought the tidings to the Shepherds of the Birth of our Saviour and ver 13. and suddainly there was with the Angel a multitude of the heavenly Host praising God c. so that the Saints have not only one Angel but the whole heavenly Host for Service as need and occasion requireth who are intelligible spirits swift in motion great in strength and ready in mind to do the Will and Pleasure of the Lord in this or any other matter Psal 103. 20 21. CHAP. VI. Of the Devil and evil Angels IN this I understand that when the Devil A Chief or Prince of Devils is spoken of in the Singular Number it intends him as the Chief for it is evident that there is an Order among the Devils a Chief or Prince of Devils at whose service all the rest are this Prince of Devils hath many Titles given him in Scripture His Titles Names given in Scripture is to discover his Nature 1. Beelzebub the Prince of Devils as is supposed from Baalzebub the God of Ekron 2 King 1 2 6. 2. The Old Serpent Rev. 12. 9. so called for age in Wickedness and Subtlety to deceive He it was that deceived our first Parents Gen. 3. 1. 2 Cor. 11. 3. and the Apostle saith 2 Cor. 2. 11. We are not ignorant of his Devices 3. The Devil Mat. 4. 1. 1 Tim. 3. 6. which signifieth a malicious Slanderer and false Accuser a Calumniator 2 Tim. 2 3. Tit. 2. 3. 4. Satan 1 Chron. 21. 1. Job 1. 6 7 8 9. Zech. 3. 1. an Adversary or Enemy sometimes ignorantly so was Peter to Christ Matth. 16. 23. Mark 8. 33. 2. maliciously and intentionally so is Satan Mat. 4. 10. 5. The Dragon and a roaring Lion Rev. 12. 9. 1 Pet. 5. 8. so called for his fierceness and cruelty to mankind wicked and cruel men are so called Isa 27. 1. Ezâ—k 29. 3. 6. The Prince of this World Joh. 12. 31. and the God of this World 2 Cor. 4. 4. which signifieth his ruling Power in and over the people of this World the Spirit that now worketh in the Children of Disobedience Eph. 2. 2. 7. The Prince of the Power of the Air Eph. 2. 2. which noteth the great Power of Satan in the airy Firmament as also his place of passage to and fro and under this single Title in various Expressions or Names relating to the Prince or Chief is the fulness of his Nature and Work discovered and likewise the whole number is sometimes included Mark 5. 9. My Name is Legion for we are many and they are all of the same Name and Nature 2. Of evil Angels or Devils in general 2 Of evil Angels or Devils in general 1 Their Creation I shall note 1. Their Creation and that as I said before was good for God made all good Angels of Light that is clear for they kept not their first estate and abode not in the truth Joh. 8. 44. which argueth that they were in the truth but abode not therein 2. Of their Fall and that was by Sin 2 Of their Faâ— that it was for sin what Law God gave them is not expressed but doubtless it was the Law of Humility and Obedience to be content in their station and to be obedient to their Maker but they brake it and fell from that estate by sin and sin must be a transgression of some Law that it was for sin that they were cast down and became Devils is clear from Scripture 2 Pet. 2. 4. For God spared not the Angels that sinned but cast them down to Hell c. Job 4. 18. he charged his Angels with folly that is sin for sin is the greatest folly and so they fell from God into the greatest enmity and hatred against him 3. What the sin of the Angels was by 3 What was the Sâ—n of the Angels 〈◊〉 fell which they fell as for this various apprehensions there are concerning it with the confutation of any I shall not meddle but state the truth from the Scripture and that describes it especially in three things the first is Pride and this appears from two Scripture-Grounds the first is 1 Tim. 3. 6. amongst the Qualifications of a Bishop this must be one Not a Novice lest being lifted up with Pride he fall into the condemnation of the Devil from whence I would observe these four probable things 1. That Pride was the cause of the Devils Fall and Condemnation or that by which he became a Devil 2. That very probably the fallen Angels stood but a little while they fell in the young estate of their Creation while Novices
by another Name which the Mouth of the Lord shall Name the Lord will take away that Name of Reproach which his people hath had in the world throughout all ages and they shall be known and owned even by their Enemies to be the blessed of the Lord Isa 61. 9. All that see them shall acknowledg that they are the Seed which the Lord hath blessed chap. 60. 14. The Sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy feet and they shall call thee the City of the Lord the Zion of the Holy one of Israel 6. In this new Estate their work shall 6 Shall sing new Songs of Praise be to sing new songs of praise to God and to the Lamb Rev. 5. 9. 4. 8. that is it the prophet speaks so much of and exhorts so much unto singing of new songs Psal 96. 1. and 98. 1. it relates especially to this Estate they shall sing such new songs of praise to God and to the Lamb as none can learn but the Redeemed ones suitable to the measure of the new work in them can the Saints now sing new songs or else they were better sing none but then they shall be compleated therein without mixture Reasons from Scripture further to illustrate and confirm this glorious Truth 1. It s the accomplishment of the Eternal Counsel and purpose of God the Prophet speaking of this same work i. e. the Restauration saith Isa 25. 1. Thy Counsels of old are Faithfulness and Truth So likewise Reason Further to confirm this Truth 1. The purpose and counsel of God the Apostle Paul deeply discoursing discovering this Mistery of the Restauration by Jesus Christ in the New Covenant saith Eph. 1. 11. Who worketh all things after the Counsel of his own Will Hence it is that Jesus Christ by whom the Work was to be accomplished was from Everlasting Mic. 5. 2. John 6. 38 40. And the Mercy of God herein is from Everlasting to Everlasting 2. His Eternal Grace and-Love to his 2. His Eternal Grace Love Chosen Ones whom he purposed to this Estate therein to glorifie the Riches of his Grace and to glorifie them with this Glory in this New World Jer. 31. 3. 2 Tim. 1. 9 10. 3. This is the substance and Life of the 3. This is the substance of the New Covenant New Covenant which all true Christians believe and should claim their Interest therein and indeed it is of concernment to all Believers to understand what and wherein Heirship doth consist which is to this New World see the New Covenant Gen. 12. 3. and 22 18. In thy Seed that is in Christ shall all Nations of the Earth be blessed This Promise in the word Blessed includes the Blessedness of this New World to the Heirs thereof So the Apostle applyeth it as hath been before minded Rom. 4. 13 16. Gal. 3. 18 19. 29. in all which it 's evident that the Hiership of Abraham and his Seed that is Believers by vertue of the New Covenant is to this Inheritance which serves to open the Heirship spoken of in all other Scriptures I mean the New Covenant Heirship 4. It was the great Designe of God made 4. It was the designe of God manifest since the Fall manifest ever since the Fall and all things since hath been working in order thereunto Gen. 3. 15. and 12. 3. Psal 37. 11. with Mat. 5. 3. Rev. 5. 10. It was the great Designe of God in sending Christ into the World and of Christ in coming into the World to do that for the World without which this new Work and World could not be accomplished Heb. 11. 40. And in order to the accomplishing hereof he is ascended up where he was before to prepare a place for his People John 14. 2 3. and to prepare a people for that place Heb. 12. 2. 2 Cor. 5. 5. And when he comes again the second time in his Power and Glory it will be in order to the finishing of this Work Mat. 25. 34. Rev. 21. 1. to the Object It 's frequently said in Scripture that the Reward of the Saints is in Heaven That it 's laid up in Heaven for them c. 1 Pet. 1. 4. Ans It is true it is so and that without any Contradiction at all to this present Truth which is so apparantly held forth in Scripture It behoves us so to Understand one Truth as not to lose or destroy another which hath been a great Weakness amongst Christians But let us see a little how both may stand together the Inheritance of the Saints may be said to be in Heaven and to be reserved in Heaven for them 1. As all the good Gifts of God given to the Saints on the Gospel account now in this day of Grace in order to that Glory are said in sence and substance to be in Heaven for our Heavenly Birth must be from thence John 3. 3. Except a man be born again above so the Word is he cannot see the Kingdom of Heaven Jerusalem which is above is the Mother of us all and every good and perfect Gift cometh down from the Father of Lights Jam. 1. 17. And doubtless the Glory of that Estate is administred here below by the Word and Spirit 1 Cor. 2. 9 10 12. But the Glory it self is reserved in Heaven till the time appointed and then the Glory shall be administred down from thence as now the Grace and gracious Gifts are 2. We Read in Scripture that New Jerusalem must come down from God out of Heaven and the Tabernacle of God will be with them Rom. 21. 23. So that it may very well stand together that it is in Heaven and yet shall come down into the New Earth No wonder if that State and Glory of the Saints is called Heaven then when in perfection in the New earth and New state of the Church in it's imperfection in this side that Glory because made partakers of some of the Virtues of Grace is called Heaven and the Kingdom of Heaven Mat. 13. 31 32 47. and 25. 1. Rev. 18. 20. 3. It is said in Scripture that the Bodies of the Saints shall be fashioned like unto the Body of our Lord Jesus Phil 3 21. and they shall be like unto the Angels Luke 20 36. and that they shall have Spiritual Bodies 1 Cor. 15. 44. Capable to ascend and descend and so may have the possession of Heaven as well as of the Earth if it will add to their Glory But he will make the place of his Feet glorious Isa 60. 13. and what place that is see Ch. 66. 1. Mat. 10. 35. Act. 7. 49. â—o conclude this Chapter this opens â— Window into that Truth so much by most condemned that is the personal Reign of Christ with his Saints where it 's like to be no doubt but in this New World must have the
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
all which it appears and likewise from Experience that true Repentance is always accompanied with godly Sorrow and that not only in the Souls first Return from sin to God but the Saints in all their Relapses and Returns it 's accompanied with godly Sorrow 3. Concomitant and Companion of true 3. Holy Resolution Repentance is Holy Resolution in the strength of Grace 1. To Sin no more to be Drunk to be 1. To sin no more Prophane and Graceless no more Hos 14 8. Ephraim shall say what have I to do any more with Idols Isa 30. 22. Thou shalt cast them away as a Menstruous Cloth thou shalt say unto it get you hence O! sin in the eyes of true Repenting Souls is a Monstrous thing and they resolve against it they say to it get you hence get you hence Pride and get you hence Covetuousness c. Job 40. 5. Once have I Spoken but I will not Answer yea twice but I will procced no further 2. Holy Resolution for time to come in 2. To cleave to and serve the Lord. the strength of the Grace that is in Christ Jesus to keep close with God and to be a Faithful Follower of him in 〈◊〉 his Ways and to be obedient to him in all â—â—s Will according to the Exhortation to New Converts Acts 11. 23. They exhorted them all that with purpose of Heart they would cleave to the Lord. This was the Holy Resolution of Joshua Ch. 24. 15. But as for me and my House we will serve the Lord. And the Prophet Psal 119. 115. Depart from me ye Evil Doers for I will keep the Commandments of my God This Holy Resolution brought into Practice God owns abundantly Isa 26. 7 8. 1 Cor. 15. 58. 4. Companion of Repentance is Watchfulness 4. Companion of Repentance is Watchfulness and Care for Future to come against sin and to the performance of Duty without which the highest Resolutions prove Abortive and comes to nothing without this Watchfulness against sin and the occasions thereof persons are easily ensnared therewith to be Watchful of Satan and all his Wilds and Devices who Watches to catch Souls with his Baits to be Watchful of Men and all the Occasions they meet with in the World to draw them to Evil to be Watchful of themselves and their own Deceitful Hearts that they be not enticed and ensnared O the Carefulness of the gracious Soul in this matter and the Pains he taketh with his own Heart to keep it in subjection to the Lord that it miscarry not in any matter either of Omission or of Commâ—ssion by any Temptations but where the Repentance is not right but feigned there is no Care or Watchfulness or very little and slender Care or Fear of sin very little Care and Conscience to keep close with God in Duty Very little Watchfulness unto Prayer to times of Prayer and to keep the Heart to God in Prayer but the wise Mans Eyes are in his Head and his Heart is instructed in Wisdom he knoweth that to depart from Evil that is Vnderstanding Job 22. 28. And therefore according to the frequent Exhortations in the Scriptures is Watchfull and Circumspect very careful of Occasions and Temptations Avoiding all Appearance of Evil and Companions that may ensnare therewith see 1 Cor. 16. 13. Eph. 5. 7 11 12 15 16 17. 1 Thes 5 22 6. Repentance is a continued Work in all 6. Repentance is a continual work the Parts thereof or with all it's Concomitants it 's never over or ended while in this World in this Imperfect and Sinning state 1. It 's necessary in the first Work of Closing with God and the first visible Work is a turning to the Lord a change of Estate a change in Spirit in Principles in Conversation without which there is no Salvation as hath been before shewed 2 Cor. 5 17. If any man be in Christ he is an New Creature Old things are past away behold all things are become New 2. It 's the daily Work of Christians in as 2. It is the constant Work of Christians much as the sinful Nature continues by reason of which there are many Vanities and Evils that occasions Need of daily Repentings and through Temptations sometimes especially with some grosse Miscarriages which must be repented of The Truth hereof the former Examples of Saints in Scripture doth witness as Job David Peter c. with many others Repenting Mourning and Abhorring themselves as likewise the present Experience of some in this matter so that its the daily Work of Christians to be daily renewing their Repentance and to be turning more and more to the Lord and this Work must go on till we come to Perfection The Life of Saints is a Life of Watching Warring Repenting Mourning Praying Believing and Obeying till they come to Glory every New sin must be repented of and the Body of Death must be Mourned under and the Pardon of Purging of not only known but unknown sins must be prayed for Psal 19. 12. Who can understand his Errours cleans thou me from secret Faults A Loose Vain Carnal Careless Sluggish Negligent frame of Spirit and Conversation do wonderfully unbecome true Christians and do rather demonstrate such Persons in whom it is to have a Name to be Alive and yet are Dead Dead while they are Alive They are the Humble Holy Repenting Believing Obeying Souls that are in the way of Life Mat. 5. 3. to 8. Psal 50. 23. Phil 3 20 21. Therefore 1. Wonderfully is the World 1. Vse cheated with the Name of Christians and Church without Repentance who talk of Christianity Church Worship Ordinances Remission of Sins Glory and all without Repentance which is impossible a horrible Thing is committed in the World upon this account not only to pretend to Christianity without Repentance but hates abhors and persecute those that do repent and come to the Lord surely such are far from the Truth of Christianity 2. Greatly likewise are they mistaken 2. Vse who think that Repentance is no Evangelical Work but Legal or that it is but once to be performed it 's not only contrary to the Scripture and Experience of Saints but tends much to Carnalness and fleshly Liberty or it must be found in Persons who think themselves perfect and without sin and so need no Repentance An Argument of gross Ignorance not knowing themselves and from thence pride of Heart being puffed up with their own Deceivings 3. Therefore let gracious Souls be exhorted 3. Vses to be daily Repenting and Turning to the Lord there being daily Cause thereof and need to be Exercised therein as there is of Faith for Faith as to Interest cannot be kept alive but by Repentance therefore as they sin daily it behoves them to Repent daily and to be daily turning to the Lord. Object Repentance and Faith and every Object New Covenant Virtue is the Gift and Work of God and comes under the absolute Promise
of the New Covenant Jer. 31. 33. I will put my Law in their inward Parts and will write it in their Hearts What need so much a doe about the matter as if it were the Work of Man this seems to be Legal and not Evangelical to set Man upon that which is God's Gift and Work Answ We are to distinguish in this matter Answ or else we may quickly confound Truth and lose the Truth of our selves too I say we are to distinguish between the Act of Divine Virtues and the Habit that is not only the Power but Disposition wrought of God in the Heart according to his Promise and the Actings thereof for Repentance Faith Love Obedience c. is our Act and our Duty and sure enough we shall Perish if it be not done Therefore though it be of God to effect the New Work within which is his special Grace where it is yet four things do weightily concern us to be instructed in 1. That the Acting of Divine Grace into the Performance of Gospel-Duty doth concern us and is the Duty of all though they have not the Law written in the Heart 2. That you can never know this Law of Grace to be in your Hearts but by your Holy Disposition of Acting Divine Vertues and Duties sure enough they are Graceless Persons who act not those Divine Virtues the Gospel requires 3. Persons sincerely Acting and Working towards God in Divine Grace and Life received is the undoubted way of Increase thereof and therein God will bless Endeavours with Increase and curse Sluggishness and Negligence with Loss of all Mat. 25. 16. to 29. 4. That it 's a dangerous and pernitious Understanding of Gods absolute Promise in the New Covenant so as to make null his Conditional Promises in the Administration thereof even as dangerous if not more then to fix on the Conditional so as to make null the absolute But there is a saving Understanding of both if rightly directed therein CHAP. XIII Treateth of Justification THe next thing I shall come in order to Chap. 13. Of Justification speak unto is the matter of Justification this followeth Faith and Repentance according to the Law of the New Covenant it followeth Effectual Calling according to the Order stated Rom. 8. 3. Whom he predestinated them he called and whom he called them he justified c. In this Order Justification followeth Calling in which Faith and Repentance is included and therefore is it propounded in the Gospel on terms of Faith and Repentance Acts 13. 39. By him all that Believe are justified c. Rom. 5. 10. Being justified by Faith we have Peace with God Luke 24. 47. Repentance and Remission of Sins must be preached in the Name of Christ c. Remission of sins upon Repentance In my Discourse about this Matter I shall endeavour to shew 1. What Justification is Justification is 1. What it is an Acquittance and Discharge from the Guilt and Eternal punishment for sin and is the same as Remission and Pardon of sin For a Person whose sins are pardoned is justified and his sins are as if they had not been that Justification consisteth in the Pardon and Remission of sin is clear Rom. 4. 6 7 8. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness with Works Here is an imputed Righteousness without Works Righteousness and Justification in this place is all one and vers 7. explains what this Righteousness and Justification is Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the Man to whom the Lord will not impute Sin So that it 's evident that Righteousness unto Justification consists in this the Forgiving Covering and not Imputing of sin the same we have in substance Act. 13. 38. Be it known to you Men and Brethren that through this Man is preached unto you the Forgiveness of Sins the Forgiveness of Sins is the glad Tydings of the Gospel and vers 39. declares this Remission of sins to be Justification And by him all that Believe are justified from all things from which they could not be justified by the Law of Moses that is their sins are forgiven Col. 2. 13. Having forgiven you all Trespasses and where all Trespasses are forgiven such Persons stands Quit and Justified before God Rom. 33. 34. Who shall lay any thing to the Charge of God's Elect it is God that justifieth who is he that Condemneth If God pardon acquit and justifieth who can Condemn And thus much as to the Matter of Justification what it is and wherein it consisteth 2. How this Justification and Righteousness 2. How it is to be obtained is to be obtained and this I shall mind on a twofold Account 1. As it relates to God and 2. As it relates to us 1. As it relates to God the Father that 1. As it relates to God his Justice must be satisfied so it might come unto us in a way of Justice as well as Mercy Man having sinned and being gone out from God by sin and Disobedience he being a Just and Righteous God his Justice must be satisfied that so he might have a Honourable and Righteous way of exercising Mercy to Sinners and the way of satisfaction to Divine Justice and Demonstration of Divine Love and Grace to Sinners was by Jesus Christ crucified The Son of the Father in Truth and Love The Death and Sufferings of our Lord was the alone satisfactory Sin-offering to the Father for the sin of sinners this will appear if we consider 1. How frequently Christ is said in Scripture It appears 1. Christ dyed for Sinners to Dye for our sins 1 Cor 15 3. For I delivered first of all that which I received how that Christ dyed for our sins according to the Scriptures Gal. 1. 4. Who gave himself for our sins c. that is because of our sins our sins were the cause of his Death that he might thereby make Peace and Reconciliation for sinners that the way of Mercy might be opened and a Hopeful way of Salvation for sinners in that He bear our sinâ— on his own Body on the Tree 1 Pet. 2. 24. That he dyed for us 1 Pet. 4. 1. And for our sins the Just for the Vnjust that he might bring us to God 1 Pet. 3. 18. that is in our sted that we might Live 2. That God the Father hath in Scripture 2. God hath declared his satisfaction as clearly and fully declared his being satisfied and well pleased with and in the Sufferings of his Son for the sake of Sinners And this will appear if we consider 1. That God the Father laid our sins upon him and surely he would never have laid our sins on the Back of his Son if he had not been well pleased in his Bearing of them Isa 53. 6. All we like Sheep are gone It appears 1. He laid our sins upon his Son astray we have turned every
the Children to be another Faith see Vers 23. 24. Now it was not Written for his Sake alone that it was imputed to him but for us also to whom â—â— shall be imputed if we believe on him who raised up Christ our Lord from the Dead Object This with other Scriptures mentions Object 1 Believing in God as well as Believing of God 1 Pet. 1. 21. John 14. 1. so that it seems it is not enough to Believe God but we must Believe in God and in Christ Answ It 's all one in substance to believe in God and in Christ is to believe his Faithfulness and All-sufficiency that he is as good and as true and able as the Scripture reports him to be to perform his Word you Believe in him that he will not fail c. But to return the Faith of Justification is to Believe the Truth of the Gospel Record concerning the Justification and Life therein promised to those that do Believe by Jesus Christ Crâ—cified Rom. 5. 9. Much more being now justified by his Blood we shall be saved from Wrath through him Eph. 1 7. Col. 1. 14. To Believe this truly being accompanied with the Concomitants of saving Faith i. e. Love and sincerity of Obedience is the justifying saving Faith of the Gospel to which the Promise of Life is made Mark 16. 16. He that Believeth and is Baptized shall be saved that is he that Believeth and Obeyeth the Lord shall be saved That of Baptisme being the first Initiating Ordinance iâ—to the viâ—ible Constituted Church of Christ includes the whole of Obedience Object But What must we Believe Answ The Gospel that which was to be preached Preach the Gospel c. The Gospel is the Glad â—idings of Pardon Peace and Life by Jesus Christ Mark 1. 15. Repent yea and Believe the Gospel was Christ's own Doctrine for further Confirmation of this Truth see John 8. 24. and 20. 31. Rom. 10. 9 10. 1 John 5. 10 11. All which Scriptures if well weighed with many others bear testimony to this Truth that Faith is to believe God to believe the Truth of the Doctrine of the Gospel Object This is accounted and called a Object 2 Historical Faith which though necessary to True and Sâ—ving Faith yet it 's common to Wicked Men and Devils and therefore cannot be the justifying saving-Faith of the Gospel Answ Notwithstanding it may be the Answ Faith of Wicked Men and Hypocrites and of Devils too Yet it is the justifying Faith of the Gospel for the Difference lyeth not in the Matter believed but in the Manner of believing Wicked Men and Hypocrites may believe it meerly as a History assent to it but they do not believe as Justified Persons doe We must distinguish in this Case not in the Matter believed but in the Manner of believing Quest Wherein lyeth the Difference Quest Answ The one from either common Illumination Answ Education Custom or Tradition believes the same things with a head-Assent to the Truth of the Gospel But the other believes it with the Heart Rom. 10. 10. For with the Heart Man believeth unto Righteousness Acts 8. 37. If thou believest with all thine Heart thou maiest Psal 37. 31. The Law of God is in his Heart none of his Steps shall slide It 's the Promise of the New Covenant that God will write his Law in the Hearts of his People that is implant a Holy sincere Disposition of Faith and Love and the Fear of his Name the Heart is wrought after God but Hypocrites have it at most and best but in the Head in the Understanding from common Illumination c. There is a great deal of Head-Faith in the World of Customary-Faith that will come to nothing But where it is in Truth in the Heart it effects a Heart-Change with a Change in the whole Conversation Heart-believing Heart-Love to God and his things Heart-hatred of sin and Heart-obedience to the Will of Christ and thus He that is in Christ is a New Creature 2 Cor. 5. 17. And he that Believeth hath the Witness in himself 1 Joâ— 5. 10. and do or might know that he hath this Heart-Faith in him So that the Truth remains that that which Men call a History call Faith i. e. believing the History the Truth of the Doctrine of the Gospel truly as hath been demonstrated is the justifying Faith of the Gospel And as for Devils if Christ had Dyed â—or them and God had in the Gospel promised Life to them on the Terms he hath to Mâ—n Liâ—e might be preached to Devils on the same terms as to Men But God having in Justice left them without the reach oâ— this Gospel-Grace whatever they believe about it let not Man quarrel about the easie way of Man's obtaining i. e. Believe Repent and Obey the Gospel and be justified and saved Quest But how shall I come to believe mine own Interest in Justification and Life which hath been accounted with some the Faith of Justification Answ True it hath so with many and I believe that want of Spiritual skill hath done wrong to many tender Souls and hath caused them to go with Sorrow to their Graves and that either 1. In teaching that the Faith of Justification and Life must be the Faith of Application or assurance of Interest which is not the Truth of the Gospel but this of Interest must grow from that of Justification Or 2. In not laying the right Foundation of Assurance so Souls have been kept much in the Dark in this matter For the Faith of Interest must be Founded on the Promise of Life if right as well as the Faith of Justification for it is to believe God as I said before all Faith if right must be Founded on the Word of God So that the right Gospel-way for Believers to Read their own Interest and to Read their Names in the Book of Life is to make a Resultancy or Conclusion from the Premises thus God hath promised Justification and Life to them that do Believe and Obey the Gospel I do so Believe therefore I shall be saved and this is the Gospel-Ground or Reason of our Hope of Interest in Gospel-Grace and Life and thus our Interest will be grounded on the Promise of God in the Gospel If I have the Faith of the Gospel and abide therein I am Justified and shall be Saved There are three Things that it behoves Three Things considerable Christians to be Instructed in in this Matter for their Support and Peace in this Mortal and Imperfect Estate 1. To understand and know that to believe the Truth of the Glad-tidings of Salvation by Jesus Christ crucified according to the Gospel is the Terms and Condition of our Justification and Salvation and that who doth so Believe shall be Saved 2. That who so doth believe hath the Promise of Life from the Law and Covenant of God in the Gospel and from hence must claim his Interest in Grace and Life and if he claim
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-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
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
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
rich in good works c. 1 Tit. 6. 17 18. And that those that have believed in God to be careful to maintain good Works these things are good and profitable to men Tit. 3. 8. Not to God he needs them not Job 22. 2. 35. 7. But good works are profitable to men i. e. to those that are sincerely exercised therein 1. They prove the truth and sincerity of their Faith and Love for without it the Faith is naught and the Love is of the same nature it 's none of the Faith and Love of the Gospel that is without the works of the Gospel Jam. 2. 14 18. 2 Cor. 8. 8. 1 Joh. 2. 3 4 5. 3. 14 17 18. He that pretends to have the Faith and Love of the Gospel without the works of the Gospel deceives himself Jam. 1. 22. Be ye doers of the Word and not hearers only deceiving your own selves 2. It will make for their account in the day of account for we must all expect to give an account in the great day of the Lord 2 Cor. 5. 10. And the good works of the Saints shall be rewarded at that day Matt. 25. 20 21 22 23. ver 34 35 36. 1 Tit. 6. 17 18. Rev. 22. 14. Only this it behoves us to beware of Popish meritorious works deserving any thing either in Justification or Salvation but it 's all of Grace In this note three things 1. That Believers are put into a capacity of doing acceptable works only by Grace renewed justified and accepted in person and service only by Grace through Faith in Christ Jesus 2. That being put into this saved estate and capacity of doing acceptable works in the Lord Jesus it is expected that they live to God herein and are faithful in that high and holy Calling this is it unto which they were created in Christ Jesus Eph. 2. 10. For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them and this the Grace of Christ where it is in truth teacheth Tit. 2. 11 12. And they are in Scripture account graceless persons that are void of good works Tit. 1. 16. 3. God will give rewards to his people according to their works not that the works are the meritorious cause of reward for so it cannot be because all the works of the Saints as done by them are imperfect and mixed with sin and so in themselves can deserve nothing but condemnation but as accepted in the beloved so are accounted as perfect and shall have as full a reward as if they were perfect so that the reward is still of Grace It 's Grace that God will crown the imperfect works of his people done in sincerity of Faith and Love with Glory and sutable to the diligence and labour of love in the Lord's work shall the reward be dispenced Matt. 25. 20 21 22 23. Luke 19. 16 to 19. 1 Cor. 15. 41 42. Matt. 19. 27 28 29. And the suffering Saints for the name and sake of Christ are like to have the greatest share in the Glory to come Luke 6. 22 23. 2 Cor. 4. 17 18. 1 Pet. 4. 13. A wonderful encouragement should it be to the Saints both in doing and suffering the will of the Lord they shall suffer no loss at all by it but great advantage for encouragement in the way and works of the Lord both in doing and suffering his will 1 Cor. 15. 58. Heb. 5. 10. Rom. 2. 7. 10. And they are profitable to the souls and bodies of others they are relieved and refreshed thereby 2 Cor. 9. 12. Philem. ver 7. Thus have I endeavoured to give a brief touch to this great matter of Sanctification and good Works with the great concernment of all godly persons to walk therein The truth is I fear that as the Papists and Popishly affected make too much of of them in looking on them as meritorious and their Saviours so the Protestants run far on the other hand under the notion of being all for Faith and so have been and are too little for works But I hope the Reader will lay this matter to heart and not content himself with any Faith short of this holy working Faith And O that every that nameth the name of Jesus in truth would shew themselves Christians on this account in an exemplary walking in the works of the Gospel Stronger Christians should be examples to the weaker and elder Christians should be examples to the younger and especially should Ministers be examples and patterns to the Saints they should shine forth not only in Doctrine but in Life they should be patterns in love humility meekness patience holiness and every good work examples in Word in Spirit in Conversation and Doctrine that so the Gospel be not blamed nor God dishonoured nor Men justly offended 1 Thes 2. 10. 1 Tit. 4. 12. And thus should both Minister and people prize and press after holiness within and without because holiness becometh the house of God for ever and thereby he is glorified and such are manifested to be in the hopeful way of Salvation for â—â—â—hout holiness no man shall see the Lord though not as the meritorious cause but as thereby prepared thereto and as the way in which they must walk to Glory CHAP. XVIII Of the true and saving Knowledg of GOD. THE true and saving knowledg of God As for the knowledg of God I refer the Reader to Chap. 1. where it is more distinctly treated of is absolutely necessary to Salvation and indeed is the first work wrought in the soul in order to conversion there can be no Faith nor Repentance nor Love nor Obedience or holy walking without knowledg for without knowledg the heart cannot be right therefore it is said when God works effectually in turning souls to himself Hos 8. 2. Israel shall cry unto me my God I know thee and 2. 20. I will betroth thee to my self in faithfulness and thou shalt know the Lord. It 's the new covenant promise Jer. 31. 34. They shall all know me from the least of them to the greatest saith the Lord and Joh. 17. 3. This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent In these Scriptures we must understand is intended the true and saving knowledg of God and Christ in the new covenant and contains in it Faith Repentance Love the fear of God holy Obedience and all the Divine Virtues of the Gospel in order to eternal Life or else it is not that knowledg that is or hath eternal Life it 's the knowledg of God in the Gospel that I intend and much I shall not speak as to the matter of illumination in the knowledg of God for God in himself is a mystery we cannot know him but as he hath made known himself in his Word and by his Works know him in his Name in his Greatness and his Goodness c. Jer.
1 Cor. 15. 48 49. It accomplisheth the work of Sanctification and an holy conformity to the Lord Jesus Saving knowledg reacheth the heart it 's exercised about heart-work it humbles the heart it changes the heart it glads the heart it conforms the heart and so the whole man to the will of Christ all that the understanding receives it immediately conveys to the heart the understanding savingly inlightned by the Word and Spirit conveys light and love to the heart In this way the love of Christ is shed abroad in the heart by the Holy Spirit Rom. 5. 5. 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Iesus Christ. God's new-covenant-light shines not only into the head but likewise into the heart making an heart-change and working heart-love and heart-obedience and giving heart-consolations it works heart-hatred of sin and heart-performance of duty Ps 37. 31. The Law of God is in his heart none of his steps shall slide that is it is in his heart to believe God to love God and obey him as far as he knoweth and is willing to know more that he may do it he prayeth with the Prophet Ps 119. 33. Teach me O Lord the way of thy Statutes and I shall keep it unto the end The truly knowing soul accounts nothing well done in which the heart is not believes with the heart loves with the heart obeys with the heart hates sin with the heart rejoyces in the Lord with the heart in a word what-ever such a soul doth he doth it heartily as to the Lord. But head-knowledg or the knowledg of the hypocrite and formalist never affects the heart unless it be some sudden flashes of seeming joy Mat. 13. 20 21. But short it is and short of truth and reacheth not so far as to affect the heart indeed with God and Christ his Word and Will his Precepts and Promises he goes no further at best than that Church Rev. 3. 1. I know thy works that thou hast a name that thou livest and art dead Dead while alive and such mens works are dead works and dead services with all their knowledg they are not changed but remain the same worldly still and carnal and proud still and vain and like the World still no true non-conformists to the World it 's to be feared that there is too much of this sort of knowledg among Professors that will at last leave them where it found them i. e. in the gall of bitterness and bond of iniquity The knowledg of the hypocrite dwells most in the head it is swimming-brainknowledg and runs into the tongue and it may be into some form of profession but sinks not into the heart it makes no change there works not the heart after God come to Christ's Ordinances they may and make profession of his Name but their hearts are after their covetousness the world hath their hearts be-sure where-ever their persons are so that word is fulfilled in them â—rov 10. 20. The tongue of the just is as choice silver but the heart of the wicked is little worth But saving knowledg reaches the heart affects and transforms the heart and conforms the whole man into the image of our Lord Jesus 3. Saving knowledg is a trusting relying 3. It is a trusting relying knowledg knowledg the soul that rightly knows God will trust in him trust in his Faithfulness in his Word trust in his all-sufficiency to perform it trust in him for body and soul and that in the greatest difficulties and under the greatest temptations Ps 9. 9 10. The Lord also will be a refuge for the oppressed a refuge in time of trouble and they that know thy Name will put their trust in thee that is they that know him to be according to his Word merciful and gracious all-sufficient and faithful will put their trust in him and rely upon him It effects in them that exhortation Isa 26. 4. Trust in the Lord for ever for in the Lord Jehovah is everlasting strength This knowledg of the Name of God it was that made the three children Dan. 3. 17. Not to be careful or fearful of the Fiery Furnace Our God whom we serve is able to deliver us out of thine hand O King they knew Gods all-sufficiency and there they trust and leave the issue to him ver 18. But head-knowledg or the knowledg of the hypocrite whatever it talks yet it never works a soul truly to trust in God at all times nor truly at any time there may be a supposition of trusting sometimes but when the difficulty comes the soul starts aside from God to some secondary and unlawful way of deliverance like those complained of Hos 5. 13. But the soul that truly knows the Lord does trust in him at all times especially in times of need and danger Ps 56. 3. What time I am afraid I will trust in thee that is the time especially to trust in God in time of need this was it kept up the heart of the Apostle in all his temptations 2 Tit. 1. 12. Nevertheless I am not ashamed for I know whom I have believed or trusted and am perswaded that he is able to keep that which I have committed to him against that day I know his goodness faithfulness and all-sufficiency and that makes me trust him with body and soul I commit all to him and to his keeping unto that day thus knowing souls are trusting souls Psal 52. 8. I trust in the mercy of God for ever and ever They trust in his Word in his Mercy in his Faithfulness in his all-sufficiency that he will never fail them See the precious promises to such knowing trusting souls Jer. 17. 7 8. Ps 34. 22. 37. 40. 125. 1. O therefore trust in the Lord for ever for in the Lord Jehovah is everlasting strength 4. Saving knowledg is a doing working 4. It is a doing knowledg knowledg they who rightly know are ready to do what they know Joh. 13. 17. If ye know these things happy are ye if ye do them see Heb. 12. 17. Saving knowledg is no sluggard it is no idler but its design to know is that it may do the will of God that is the design of the soul in all his seekings to know that he may do the will of God Ps 119. 33 34. Teach me O Lord the way of thy Statutes and I shall keep it unto the end Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Heart-knowledg designs heart-obedience to the Lord ver 10. With my whole heart have I sought thee O let me not wander from thy Commandments and the Word the Scripture of Truth is the rule of the gracious souls obedience he knows and believes that the Scriptures by the teachings of the Spirit therein is able to make him
our God with all our hearts and our neighbours as our selves Mat. 22. 37 38 39. And this must needs be the Law of the Gospel if we will have any Law at all it 's true the Law required it but the Gospel effects it it effects what the Law required 2 Cor. 5. 14. The love of Christ constrains us that is it maketh us willing to love and obey the Lord. 4. The Law in the matter thereof is perpetual therefore not to be done away in the matter or substance but in the manner of administring as administred in the old Testament that called the Moral Law was the foundation of the Ceremonial and Judicial they were both drawn out of the Moral the Moral in the first part thereof required the worshipping of the one true God the Ceremonial shews how this one God would be worshipped the second part relates to the duties of men each to other the Judicial opens those duties with the penalty of the breach thereof relating both to God and men And as it is in the hand of Christ it is the same still the Moral Law substantially is the foundation of all duty as to the ordering of the conversation for the duty of it was never taken away as it tends to holiness and as it is in the hand of Christ it calls for Faith in him and obedience to him for the rise of all duty was from the Law which had its rise from the holy God and sutable to its being opened was to be obeyed And the perfection required in the holy and just Law of God will be the perfection of Saints in Glory perfection in love and holiness will be the glorious state of Saints and indeed it was the great design of God in the Gospel by Jesus Christ to bring up a people to the spiritual perfection required in the Law which is begun here by Faith and Holiness and shall be perfected in Glory So then this being the spiritual and perfect rule of Holiness drawn by God Himself and presented to men as a character of that perfection he designed to bring up his people to by Jesus Christ it remains in his hand as the foundation of all Law and Spirit working in the heart for the gradual perfecting of the Saints therein To make this clear that it is as to the matter thereof the same and must be the same in the substance thereof for it requires the owning and worshipping the one true God in Holiness which is the duty of the Gospel and will be the eternal duty and work of Saints in Glory And Jesus Christ the Lord of this Gospel-ministration and Mediator of the Gospel-covenant gives us rules as to the manner how God will and must be worshipped and to him are we bound to submit in all his Ordinances and Institutions about the manner and matter of his instituted Worship and not turn back to the Mosaical Institutions but now Christ gives rules in the Gospel as the Ceremonial Law did under that ministration and if we refuse Christs Institutions and go back to Moses we must lose our part and interest in Christ and the Gospel Gal. 5. 2 3 4. And the Judicial Law we have from Christ to curb sin and transgression and to keep order in his Kingdom in this imperfect state that is the Order Offices and Government in his Church his House his Kingdom and both rules of Worship and Discipline flows originally from the right of the Moral Law as the Ceremonial and Judicial did though now as a part of the new Covenant in the â—and of Christ our Law-giver or Statute 〈…〉 er who writes it in the hearts of his 〈◊〉 as in the Word of the Gospel â—he â—ourth thing mentioned to be con 〈…〉 d is what Law it was that Christ fulâ—â—lled in his active and passive obedience and for what sins it was that he suffered To this I answer 1. That it was the Law given by the hand of Moses and written in Tables of Stone that Christ fulfilled in his active and passive obedience for and in behalf of sinners and then it was for the sins committed against that Law the truth hereof appears from Scripture the Scripture speaks not of any other Law that was the Law which Christ came to fulfil Mat. 5. 18. That was the Covenant and Law God made with his people called the first Covenant and as a Covenant and Ministration was to be done away Jer. 31. 31 32 33. Whether this Law was given to Adam before the fall or written in him I shall not dispute It 's that in which the Scripture is silent if we suppose that it was written in him we must likewise suppose it to be much inferior to the writing of the Law in the hearts of Believers in the new Covenant for he fell from his estate and all we in him but the Law of the new Covenant is so written in the heart as that they shall never depart from him it shall be their eternal perfection in Glory and the design of God herein is not to bring us back to Adam's first estate who in his first and best estate was of the earth earthly 1 Cor. 15. 47. But to the second man which is the Lord from Heaven Yet I shall not question but that the whole Law might be included in that one instituted Ordinance Gen. 2. 17. As it was in that instituted Ordinance of Circumcision given to Abraham Gen. 17. 10 c. Compared with Gal. 5. 3. And in the Gospel the instituted Ordinance of Baptism includes the whole Law of the Gospel Mar. 16. 15 16. Gal. 3. 27. And so that instituted Ordinance being broken the Law might be the flaming Sword in the hand of the Angel to keep the way of the tree of Life that none could enter but by the Mediator for the Law it was which stopped all entrance again to God but by the Mediator the Law it was that did curse for sin and was the fiery administration of death and this is the Law that Christ did bear the curse thereof for sinners 2. And then it must necessarily follow that Christ died for the transgressions that was against this Law ever since the fall of man and not so properly in a meritorious way for Adam's transgression against that instituted Ordinance in eating the forbidden fruit for which death came in upon him and his posterity and we are all under the execution of that sentence which was especially the nihilating of the body with the miseries attending that sentence in order thereunto and an usher though not the cause to eternal misery For the eternal state of man is brought in by Jesus Christ but that sentence past no further than this Gen. 3. 19. Dust thou art and to dust thou shalt return There is not a word of eternal death in misery but the undoing of what God had done and the eternal estate came in by the death and resurrection of Jesus Christ eternal Life and
Glory to such as believe and obey the Gospel and death and condemnation to unbelievers for their sin against him and not accepting his Grace although he came not into the World until the fulness of time determined was come Gal. 4. 4. Till then God accepted of sincerity of Faith and service according to the time and means both of Jew and Gentile yet still as having respect to Jesus Christ for God accepted of no man after the fall but relative to the promised seed and all saved ones shall know that their Salvation is by him and all condemned ones shall know that their condemnation is for sinning against Jesus Christ else how shall he be the Judge of all so that it followeth that the sins for which Christ died was the sins committed against the righteous Law and Gospel of God since the fall and not so properly for Adam's particular sin by which he fell for that punishment passeth on all unless it be that by his death and resurrection he recovers all mankind out of that estate into which they fell And this is a general redemption by the death and resurrection of Christ the sentence of death past on all men and Christ Jesus undertakes that sentence in behalf of all men and riseth again and so conquereth death in behalf of mankind recovers the Malefactors from the power of death after the execution of the sentence and so doth no wrong to the Law nor Justice executed in that sentence So that it 's a truth that the sins for which Christ suffered was the sins of mankind since the fall And this doth further appear 1. That sin and trangression of Adam by which death came into the World is not mentioned in the Scripture to be the cause or any part of the cause of Christ's suffering unless as was last mentioned 2. The Scripture frequently expresseth the death and sufferings of Christ to be for the sins of the World and for our sins Adam's sins after the fall being included Joh. 1. 29. Behold the Lamb of God that taketh away the sins of the World 1 Cor. 15. 3. How that Jesus Christ died for our sins according to the Scripture 1 Pet. 3. 18. For Christ also hath once suffered for sins c. and Isa 53. 5. With multitudes of Scriptures to this purpose that might be produced And he died for the sins and transgressions committed against the first Testament Heb. 9. 15. i. e. the first after the fall for mankind had done with that before the fall except being under its execution for all the sins in the World have been in some sense as hath been before shewed against that Testament and Holy Law and against Jesus Christ by whom all have subsisted since the fall so that we may come to result in this matter 1. That Adam's transgression of an instituted Ordinance was the cause and way by which sin and death came in upon all men which should make all men tremble in the thoughts of making light of the instituted Ordinances of Jesus Christ 2. That the Law by which sin hath continued in the World is the holy and righteous Will of God declared according to the times waies and means by himself determined and that men of themselves in their own wills have constantly acted contrary thereunto 3. That Jesus Christ died to save men from the condemnation of their own sins against God since the fall and to recover all men out of that state of death into which they fell by Adam's transgression 4. That the Holy Law of God in the hand of Christ our Mediator is the holy rule of life to Believers and that in which they should grow and increase till they come to Glory to cleave to Jesus Christ in all the Laws of the new Covenant as administred and given forth by him in which is contained the essence and substance of the Law and that in the highest and most glorious way of administring till we come to Glory CHAP. XXII Of Prayer AS God is and is to be worshipped so one great part of the worship of God is Prayer thereby we acknowledge him to be and our want of supply from him and his ability to help us it is such a part of Gospel Worship which includes all gospel virtues in it unto which the promise is made Rom 10. 13. from the Gospel-promise Joel 2. 32. Whosoever shall call on the name of the Lord shall be saved in speaking distinctly to this matter I shall endeavour to shew 1. What Prayer is 2. By whom it is to be performed 3. That it is a duty of special concernment to be performed by those concerned in it 4. The manner how it is to be performed 5. The priviledges thereof and the incouragements thereunto and the hinderances and discouragements that sometimes Christians meet with all in this service and in these I shall be very brief yet as plain and as full as brevity will permit 1. What Prayer is 1. More generally What Prayer is Prayer includes Confession Contrition Petition Thanksgiving and may be and ordinarily is performed all in one and comes under that of Prayer Dan. 9. 3 to 20. where under Prayer is included much of confession and humble confession of spirit with earnest petition and Davids Psalms are called sometimes Psalms and sometimes Prayers because both was contained in them Psal 72. 20. and good it is for the Saints to be much exercised in all these parts of prayer that so much sutes our low conditions and needs and the greatness and majesty of him to whom we pray But I shall especially speak to the petitionary part of Prayer that being most properly and distinctly prayer as that doctrine and rule of prayer prescribed by our Lord doth manifest which consists especially in Petition and on this account prayer is the asking or begging something of God in the name of Jesus Christ that either our selves or others do want and stand in need of either for body or soul in things relating to this life or that which is to come Mat. 7. 7. to 11. Prayer is not appointed as a complementing work but that the soul might therein and thereby go to God in all holy and humble boldness to make known its wants and beg supplies and help in all cases of need it is to come with all holy boldness to the throne of Grace in the name of Jesus Christ in faith and expectation in that way to receive from the Father what we truly need But more particularly as to the matter of Prayer 1. It must be good and according to the will of God if we fail in this we fail in all for we have no promise of hearing further then we pray according to his will 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And this is one special work of the spirit in the hearts of Saints to help them to
of this mistake consider and ponder well 1. That Prayer is a duty and is frequently so stated in the Scripture as hath been before proved and ought so to be practised Mat. 7. 8 9 10. and this notion runs contrary to and thwart the law of the New Covenant and so cannot be of God and whence then it is you may easily judge 2. It s a Notion never mentioned by Christ or his Apostles in the Scriptures who were frequently exercised in this work according to time place and opportunity therefore an unscriptural and new foundation and not of God 3. The event discovers it whence it is intending to make such persons to become Prayerless and so by degâ—ees if grace prevent not graceless persons woful experience hath taught us the truth of this it s a temptation that gracious persons have met withall and have suffered much of loss thereby on the spiritual account it being the Devils design under any pretence to work off souls from this duty Yet fourthly it concerns Christians to perform it as a duty and in spirit too the duty destroys not nor hinders spiritual service and indeed it cannot be spiritual where it is not performed to God in conscience as duty prayer with and in the spirit is a duty praying always in the holy spirit and pray without ceasing c. and where it is in conscience to God performed by believers the holy spirit is never wanting to doe his office if we are faithful to our duty therefore be exhorted to be faithful in your duty and be sure you shall not want the Spirit of Christ to assist you in this or any other service of his 2. Others are discouraged in this duty The sense of sin from the sense of their sinfulness their corrupt natures O saith the soul I see such a body of death such a mass of corruption attending me daily that I am afraid to pray or to go to God as to a Father for I see iniquity cleaves to my best services and I cannot pray without â—â—n and therefore better not pray at all To this I say 1. That its a mercy to have the true sight and sence of sin with a loathing thereof and this hath been and is the case of the most holy justified persons in the world Rom. 7. 24. O â—retched man that I am who shall deliver me from the body of this death to be without the sence of Sin that is the true misery and most dangerous condition 2. Art sensible of thy Sin and Sinful Nature Man Woman and is that thy burthen in good earnest Why then Pray the more and cry the more unto God in the name of Christ for Pardon for Power to mortifie thy sins and sinâ—â—l nature and be not discouraged because of thy sinfulness indeed if you like and love thy sins then tremble God will not hear thee but if you hate and abhor thy corruptions and thy self because thereof then be not discouraged but go to God repentingly and believingly and Pray God in the name of Jesus Christ for pardon and power against thine iniquities and this know that if thou wilt not pray till thou hast no sin thou art never like to pray here in this world nor wouldst thou have need to pray hadst thou no sin Rememâ—er the Prophet made this an argument to pray the more and more earnest because of his sin Psal 25. 11. For thy Name sake O Lord pardon mine iniquity for it is great Quest Why did Christ Pray then who had Quest no sin Answ 1. Though he had no sin of his Answ own yet he was to encounter with all the sins of the world to bear our sins and to encounter with Justice and satisfie that and to conquer all the enemies of poor sinners even death it self and therefore no wonder if he was much in Prayer 2. He was a pattern to us in this matter that we might learn of him and find support for our souls in all difficulties by Faith and Prayer A third hinderance in this duty of Prayer 3. Want of expressions is want of words and expressions O saith the Soul I want the gift of Prayer had I words and expressions as some have I should be incouraged in the work but I want words to express my mind I am so weak on that account that I am discouraged in the work c. Answ To this I shall say 1. this may come to pass through thine own negligence and sluggishness want of use is ordinarily attended with debility in any duty or service the Sluggard saith a Lyon is in the way and so sitteth still from a supposition of difficulty but up and be doing and the Lord will be with thee this the Lord foresaw the backwardness and sluggishness of his people therefore hath he given so many commands unto it and promises to the incouragement of a right performance thereof I say set about the work in obedience to him and thou shalt not be without his assistance 2. If thou hast the Spirit of Prayer as that thou hast in some measure if thou be a Christian in truth for if any man have not the spirit of Christ he is none of his Then be not discouraged though thou hast but little of the gift of utterance men may have the gift without the spirit although wheresoever spirit and gift goes together it is of choice use for the Church yet be not discouraged for God accepts his children according to what they have and not according to what they have not therefore if thou canst make known thy wants and weaknesses though thy language be not eloquent yet groan it and cry it out before the Lord who knoweth the meaning of the Spirit for where the spirit of Christ is it will help to cry Abba Father and know that as a Father delighteth more in the stammering and broken language of his little Child then in the most composed speech of the most excellent Orator yea and it may be more then in the most accute language of his own grown Children so doth God the Father of all Believers delight in the Prayers of his own poor weak Children coming from sincere hearts and faith unfeigned more then in the most excellent language of the Hypocrite or Stranger and as much as in the well ordered Prayers of his own more grown and gifted children therefore be not discouraged in this matter and if thy Father see it best in thy faithful exercise of what thou hast he will give you increase 3. It may be thy Father seeth that the Spirit of Prayer without much of gift is best for thee to keep thee humble and lowly it may be thou wouldst be proud and ruine thy self if thou hadst such gifts as some others have but he knows what is best and gives sutable to our abilities though its true that abilities to a right use of gifts are of him likewise 4. We are to know that God gives his gifts
Scripture is when men are well instructed in the principles of Religion relating to matters of Faith and Practice and are truly and humbly reaching after the knowledg of the whole will of God in his Word when the heart is universal for God in all his will that is a perfect man Col. 4. 12. It was the fervent labour and prayer of Epaphras for the Church that they might stand perfect and compleat in all the will of God Acts 18. 26. Apollo though an cloquent man yet being a godly man was willing to be instructed by Aquila and Priscilla in the way of God more perfectly and the earnest Prayer of the Apostle in behalf of the Church 1 Thes 3. 10. And this is such a Perfection where it is in truth that will afford the soul much boldness both towards God and Men Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments ver 165. Great peace have they that love thy Law and nothing shall offend them 5. There is a Perfection in Justification 5. In Justification which is by Jesus Christ crucified that is the pardon of all sin for the sake of Christ and this is perfect and is the perfection spoken of by the Apostle Col. 1. 28. Which was the great desire and endeavour of the Apostle that all believers might live up in it That we may present every man perfect in Christ Jesus that is perfectly justified in him Col. 2. 13. Having forgiven you all trespasses that is perfect justification where all trespasses are forgiven Act. 13. 39. By him all that believe are justified from all things from which they could not be justified by the Law of Moses this imputed righteousness to believers is perfect 6. As for Sanctification that is twofold 6. In Sanctification 1. Imputed that is the perfect obedience and purity in the person of the Son of God imputed to believers that is made to them and accounted theirs 1 Cor. 1. 30. Who is of God made to be unto us Wisdom Righteousness Sanctification and Redemption and this is perfect Sanctification 2. Is holiness wrought in the Saints as I minded in the matter of Sanctification Chap. 17. And this is both perfect and imperfect 1. Perfect in respect to the parts of holiness that is there is something of every part of holiness of every virtue of Christ in whom holiness was perfect and so he was the perfect pattern of holiness to his people and from whom it comes into us Joh. 1. 16. And of his fulness have all we received and Grace for Grace that is of every virtue that was in Christ have his people received a measure by which there is sutable to the reception a conformity to him and a bearing his image and likeness in this World on this account it is they are said to be Created after God in Righteousness and true Holiness Eph. 4. 24. And in this respect the Saints are perfect in Holiness i. e. in respect of the parts thereof A child when he is born into the World hath all the parts of a man and so is reputed a man in respect of parts though not in respect of growth and stature So believers in respect of growth up to the perfect state so they are imperfect and greatly imperfect too and are or should be growing daily in all the parts of Holiness 1 Cor. 13. 11. The Apostle presents this same truth by the same simily When I was a child I spake as a child I understood as a child but when I was a man I put away childish things he useth this simily to hold forth the childish and perfect state of Christians they are children though but little ones yet they are perfectly so yet imperfect in respect of the highest degree or growth to the perfect state and that is it the Apostle intends Phil. 3 12. 2. Things propounded that the highest 2. The highest degree not attainable in this life degree of Gospel-perfection is not attainable in this life and to demonstrate this truth and make it plain let us consisider 1. The declared experience and judgment of the Saints in Scripture record which the Reader may in these Scriptures take knowledg of 1 Kin. 8. 46. Eccl. 7. 20. Jam. 3. 2. 1 Joh. 1. 8. 10. Joh. 40. 4 5. and 42. 6. Isa 6. 5. All which demonstrates the truth of this matter the most eminent of the Saints that lived in the World yet were sensible of sin and imperfection and some of them declared it to be the state of all Not a man on earth that liveth and sinneth not and the Apostle Paul a man of the highest attainment in Gospel-perfection yet confesseth himself not to be perfect Phil. 3. 12. And that we have every virtue but in part 1 Cor. 13. 10 11 12. 2. We are yet in the imperfect and fallen state only coming forth by Faith and the beginning work of regeneration wrought in the spirit of the mind the people of God after believing are but in the way to the perfect deliverance perfection is for the perfect restored state of the Saints and indeed were it not so we might say as the Apostle 1 Cor. 15. 19. If in this life only we have hope in Christ we are of all men most miserable so if our highest perfection were in this life we should be comparatively but miserable 3. That this perfect state of the Saints will not cannot be till the second coming and Kingdom of our Lord Jesus it 's true when the body returns to the dust the Saints shall cease from sin and they shall be with the Lord but this is not their perfection though it would be a blessed degree if it were possible to be attained here but perfection will not cannot be till our Lord come again from Heaven the truth of this appears from these Scriptures Phil. 3. 20 21. Col. 3. 4. 1 Joh. 3. 2. Read these Scriptures and understand 2. The resurrection from the dust will not be till our Lord doth come again in Glory 1 Thes 4. 16. 1 Cor. 15. 23. And till then we come not out of the falen state The last enemy to be destroyed is death While we lie in the grave our bodies are in the lowest degree of the falen state and for any to pretend perfection while in the falen state a state of sin sickness sorrow and death must flow from ignorance or wilfulness or both 4. That though perfection is not attainable in the highest degree in this falen mortal sinful sorrowful and imperfect estate yet it is the duty disposition and concernment of all perfect Christians to be pressing forward after perfection Phil. 3. 10 11 12 13 14. Quest To what end is it to press forward after that which is not to be attained in this life Answ In my answer to this question I shall mention three things 1. That believers if they press forward after any thing that is of God
God is no respecter Answ of persons that is of Jews above the Gentiles which was the present occasion of those words nor of any person one above another according to the usual respect among men i. e. for any good by nature in one more then another for all were in their blood that is in their sin alike enemies alike and alike miserable But some he purposed to magnifie his Mercy on to life and fixes his choice on them according to his own will without any respect of person that is of Goodlyness of Person Beauty Wisdom Strength Honour Riches good Nature or the like but rather the contrary See 1 Cor. 1. 26 27 28 29. Jam. 2. 5. and that from his own will and pleasure Luke 20. 21. a wonderful and hidden mistery it is 3. That he might glorifie the riches of his mercy in saving some as well as of his Justice in condemning others Rom. 9. 23. That he might make known the Riches of his Glory on the Vessels of Mercy which he had afore prepared to Glory Ephe. 1. 4 5 6. this was the utmost and final design of God to glorifie the Riches of his Grace Eternally in the Vessels of Mercy prepared to Glory CHAP. XXVI Of Reprobation REprobation I take to be non-election and I dare not understand it further for so here is Mercy and Justice wonderfully exalted in a way of righteousness I do not find reprobation as attributed to God in this matter in the terms thereof in the Scripture and I suppose that all the sayings in the Scripture that seems equivalent to it may be very safely understood in this sense as Prov. 16. 4. He made the wicked for the day of wrath i. e. he knew they would be wicked yet he made them and designed them for their wickedness unto wrath Rom. 9. 21 22. The elect he designed unto honour and others he left to themselves and the means afforded that continue impenitent he designed to dishonour for God saw the end of all and disposed all to such ends as will be for his own Glory Jude ver 4. The Apostle speaks of certain men that were of old ordained to this condemnation that is God fore-knowing them in their sins ordained them to condemnation I dare not think that God reprobated any but in relation to their obstinacy and constancy in sin none shall be damned from the detriment counsel without relation to their sins nor hath any act past in God to cause them to sin but men are the cause of thir own destruction though God for their sin hath designed them to it so that God will wonderfully exalt himself in his Justice and Mercy on this account Reprobation hath two parts in it 1. A Two parts in Reprobation non-clection that is a leaning to the means afforded which is full of all sufficiency to save all if they have hearts and grace to make use thereof I say they are left to the means to believe c. or not believe at their own will and choice and at their own peril and so he propoundeth the Gospel to all without respect effecting the term of life therein propounded where and when he pleaseth but no act of God hindreth any man but according to the publick ministration of the Gospel he willeâ—â— that all should be saved by coming to the knowledg of the truth and this will towardâ— all he effects in whom he will and leaveâ— others to their own wills though maâ— have lost the freeness of his will to that which is good by his sin yet not the power of willing and God leaves his will free he may believe obey and be saved if â—â— will God hinders not unless it be by his Judicial act as a punishment of former acts of sin and rebellion against him as in the case of Pharaoh of his own people Joh. 12. 39 40. And of the rebellious Gentiles Rom. 1. 21 24. Which I call a Judicial hardening i. e. a giving up to an hardened estate in a way of Justice as a punishment for sin which is the greatest judgment that can befall persons in this World and in this he acteth according to his own will both in a way of Judgment and Mercy Rom. 9. 15 17. But otherwise God affords great and blessed means for man to believe and be saved it is the devil and man himself that debilitates the understanding and will that it will have none of God and Christ of Grace and Life on the terms propounded in the new Covenant which is Repentance Faith and new obedience this man of himself will not submit too nor cannot because he will not see 2 Cor. 4. 4. Joh. 5. 40. and 6. 44. The second part of Reprobation of impenitent sinners is they are decreed and appointed to pain and misery to be punished with everlasting destruction from the presence of the Lord and from the glory of his Power 2 Thes 1. 8 9. To be set on the left hand with this sentence Go ye cursed into everlasting fire as a punishment for their sin against God and rejecting Grace in the day of Grace O how does it concern every one then to look about themselves whâ—â—es they have time and means and not profanely to plead that if they are elected they shall be saved live as they list if not they shall be damned do what they can But know that you may believe obey the Gospel and be saved if you will if you have hearts to it God hinders you not but on the contrary affords you blessed means and gives you blâ—ssed invitations and makes you blessed offers of Life if you will obey him and will accept you and perform all his good word and promises of Life if you come in believe and obey the Gospel But know that if you resolve to keep your sins still and to live as you list and will not accept of Christ and Life on the terms of the Gospel you are so far from being any of the elect ones that you must be damned Mar. 16. 15 16. Obj. But I want the power of coming to Objection God I have sometimes a will but I cannot accomplish the work sin is too hard for me how then can I come Answ 1. Ordinarily the defect lieth in Answer the will when once the will and mind is really and in good earnest for God the power shall not fail for the defect is in the will it may be there may be sometimes some convictions of sin and apprehensions of Grace with the need thereof and willingness to enjoy it but it is but weak and flashy and soon over but no heart-hatred of sin but rather a love to it and loathness to part with it no resolution to set on the work of turning to the Lord with the whole heart and to trust him for strength therein and thus the heart is divided like those the Lord complains of Hos 10. 2. Their heart is divided now shall they be found faulty a
double heart is an heart the Lord likes not Jam. 1. 8. A double minded man is unstable in all his waiâ—s and 4. 8. Purifie your hearts ye double minded While the will is thus divided it 's no wonder if the power be wanting Let not such a man think to obtain any thing from the Lord. 2. If they will be in good earnest to turn to the Lord to believe and obey the Gospel to eschew evil and to do good set about the work and do not sit still and complain for want of power but look to the Lord and he will not be wanting to thee he that hath wrought the will will not fail in helping to do if thou set heartily about the work I shall say in this as David said to his Son in another case 1 Chron. 22. 16. Arise and be doing and the Lord will be with thee God never did nor never will damn any man for want of power but for want of will and so mens destruction is of themselves Obj. But Christ saith Joh. 6. 44. No man Objection can come to me except the Father which hath sent me draw him Answ True but first God draws by his Answ Word the Preaching of the Gospel and the wooing invitations thereof is the way by which he draweth sinners to himself these are the cords of his love by which he draweth Hos 11. 4. I drew them with the cords of a man with the bonds of love and I laid meat before them and this kind of drawing hath a natural tendency to effect the work if wilfulness keep not from the Grace presented and invited too 2. If the work hereby be so far effected in thee as a real desire to come to Christ know it is from the drawing of the Lord therefore come to him fall in with him while he is thus drawing thee the Lord calls thee Matt. 11. 28. Come unto me all ye that are weary and heavy laden and I will give you rest dispute not the power but an hearty and willing consent to imbrace Christ Jesus as thy Saviour and Lord according to the Gospel and the work is done CHAP. XXVII Of the Church of Christ in the new Covenant THE Church of God under the ministration of the Law or old Covenant was the natural seed of Abraham and so the Nation of the Jews to them was the Oracles and Ordinances given and them did he own for his peculiar people to worship him his people in Covenant and under his discipline and government The Church of God under the ministration of the new Testament since the death and resurrection of the Testator Jesus Christ are or should be the spiritual seed of Abraham that is true Believers both of Jews and Gentiles It 's now no National Church but a people gathered out of the Nations to the profession of Faith in Christ Jesus and obedience to him Gal. 3. 28 29. Act. 10. 34 35. Rom. 3. 29. Rev. 5. 9. But to speak more distinctly of the Church the word Church or Assembly as the Greek word Ekklesia imports is variously applied in the Scripture to any Assembly bad as well as good Acts 19. 32 39 41. The same word is so translated and applied to an Assembly met together for evil But when it intends the Church and assembly of God and of Christ on the new Covenant account that being it we are now about we may consider it according to Scripture on a three-fold considetion 1. It intends a people gathered out of What the constituted Church of Christ is the World by the ministry of the Gospel to the visible profession of Faith in Christ Jesus and obedience to him to Faith and Holiness the Gospel constituted Church of Christ and this is the Church I especially intend to speak of the visible constituted Church of Christ and this is distinguished into several bodies or congregational Assemblies under the regal Government of Christ their Lord yielding professed subiection to Jesus Christ in his Laws and Ordinances as far as they are instructed therein every particular Congregation having the same power from Christ their Head and Lord not one to Lord it over another but to help and assist in love and the Church of Christ is thus gathered into many particular Assemblies by reason of distance of place number of persons that they cannot assemble in one or a few Assemblies but in as many as are necessary for their coming together and comfortable serving of the Lord. That the Church of Christ is or should be gathered thus appeareth Act. 14. 23. 1 Cor. 1. 2. Gal. 1. 2. Rev. 1. 4. All which proves the truth asserted and that they had all of them the Ordinances of Christ administred in each Assembly as appears evidently by the Apostles reproof and direction on this account about matters of Order and Ordinances as relating to particular Churches 1 Cor. 11. and 14. Chapt. Tit. 1. 5. Phil. 1. 1. Rev. 2 and 3 Chapt. And this Church in all its particular Assemblies is gathered out of the World and from the World to the Lord by the Word and Spirit of Christ Matt. 28. 19 20. Mar. 16. 15 16. Act. 2. 41 42 47. and 4. 4. and 13. 48 49. This was the Apostles commission Act. 26. 17 18. Which work was alwaies accomplished in this way without and contrary to the humane power who ordinarily hath opposed this new Covenant work of Christ And what-ever Church it is that takes any other Lord or Law-giver besides Christ in religious things and owns an humane head either in its constitution by humane power or receiving Laws in matters of Faith and Worship is none of Christ's Church but an Harlot a Sinagogue of Satan who say they are Jews when they are not Rev. 2. 9. Committing spiritual fornication with the Kings of the Earth after the manner of the Whore of Babilon Rev. 17. 2. and 18 9. Taking the humane power as Head Lord and Law-giver in Christs concernments making them their strength support and uphold perswading the Magistrate to persecute all that fall not in with them who although Christ hath ordained that his Church should be subject to the humane powers in humane and worldly concerns yet this is that with which few are satisfied being otherwise perswaded by the false Church who delighteth in fornication and loveth to have another Head and Lord than Jesus Christ And the Churches of Christ thus gathered and constituted under Christ their Head Lord and Law-giver have an equal power from him with their distinct offices to carry on all the administrations of his Kingdom that is his Church according to the rules by him prescribed and in these Churches is God to be worshipped in all his appointments in spirit and in truth Joh. 4. 24. 1 Pet. 2. 5. And these visible constituted Churches of the Gospel are or should be all Saints true Believers they do bad service who to maintain their National Churches and all Christendom as called
to be the universal visible Church would perswade us that the visible Church of Christ have in it multitudes of Hypocrites though it 's true that Hypocrites have been and it 's like are and may be in the true Church of Christ yet they have no right and must give an account for their being there Mat. 22. 12. Luk. 26. 27. And surely they do bad work and draw a bad conclusion from the premises that is because Christ's Church may have Hypocrites in it they will pretend a Church for him of openly profane and ungodly Hypocrites But to prove that the visible constituted Churches of Christ are or should be true Believers this appeareth 1. From the way of entrance which is by Faith Repentance and Baptism Matt. 28. 19 20. Mar. 16. 15 16. Act. 2. 39 41. None must enter but in this way to let us to know that none else ought to be there 2. From the provision made for them when they are come in that they may find feeding for their souls according to the promise Joh. 10. 9. That is his holy appointments that lead to him who is the true Bread of Life for their building up in the Faith till they come to Glory Act. 2. 42. Eph. 4. 11 12 13. And truly we cannot rationally nor religiously imagine that he hath given such Gifts and left us such Ordinances to build up a company of profane and godless persons I think they are profane thoughts in those that think it 3. The order he hath left in his Church to exclude Hypocrites when discovered evidently declares that he never intended to have a Church of Hypocrites Matt. 18. 15 16 17. 1 Cor. 5. 7 8 13. 2 Tit. 2. 21. 4. It appeareth by the Titles given to the Church of Christ they are called Saints that is holy ones sanctified in Christ Jesus called to be Saints holy Brethren partakers of the heavenly calling the body of Christ and members in particular a chosen Generation a royal Priesthood an holy Nation c. With many like expressions all which do more than evidently demonstrate that Jesus Christ never intended to have his Church to be a den of Hypocrites and cage of unclean and hateful birds but to be an holy people to shew forth his praise in the World This is the visible Kingdom of Christ in this World though not of the World and those powers on earth that oppose his rule and government by his Laws in his Church are very bad neighbours to him he is content to let them have the outward regality and his subjects on that account to be subject to them and is a good neighbour to them and will do them no wrong but good all their daies if they would but be friendly to him and his for by him it is that Kings Reign but if they will not permit him his right what will be the issue is easy to be discerned Ps 2. 10 11 12. 2. The word Church of Christ does sometimes intend all true Believers in the World whether in or out of particular constituted Churches and this is it which is so commonly called the invisible Church which is indeed in some sense invisible that is none can certainly know the true believers but God alone 2 Tim. 2. 19. The Lord knoweth them that are his and none else no not themselves some of them and at some times yet in some sense the Church thus considered is visible in the world and do visibly own the Lord according to the measure of means and light enjoyed the Church thus considered I take to be intended in these Scriptures Rom. 10. 11 12 13. 1 Cor. 1. 2. Eph. 1. 21 22 23. where the Church is called The body and fulness of Christ Col. 1. 24. and as it is without question that in all ages many of the visible Church in profession have miscarried being none of Christs body truly the Church taking its denomination from the better part though all ought to be such so likewise we are in charity to judge that many may be out of the right constituted visible Church and Churches of Christ that are Members though it s none of their virtue so to be God hath his people in Babylon Rev. 18. 4. and his Church on this account hath he had in the world throughout all ages Eph. 3. 21. although for a long while but little of visibleness according to Gospel rule did appear and that is it I understand is intended Rev. 11. 1 2. Where the Worshippers are measured rather by the spiritualness of their invisible Worshipping then by the rule of their Ordinances Order and publick bearing up the name of Christ in this matter being troden under foot of the Gentiles that is of the Babylonish and Antichristian world and this is it I take to be the Universal and in some sort visible Church of Christ in the World the body of which all true believers are Members 3. The word Church sometimes intends all the elect of God and this is the invisible Church as to man and this is evident from the Scriptures Eph. 5. 25. Christ loved the Church before it was visible and gave himself for it So Heb. 12. 22. we read of the Vniversal Church of the first born c. the Church in this sense includes all the Elect but it is the bounden duty of all true believers to get themselves into the visible Profession of Christ and bearing up his Name in the World according to the rules by him prescribed and the highest and best light they have or may attain therefrom in this matter and to be under the government of Christ in some particular constituted Church of his CHAP. XXVIII Of the Ordinances Officers and Administrations in the Visible Constituted Church of Christ OUr Lord Christ Jesus hath left instituted Laws and Ordinances for his visible Church and Kingdom that his people by their submission to him therein might shew their subjection to his Regal Authority as to their Lord and King As there is no King but hath his Laws by which he rules so Christ our Lord and King hath his Laws by which he rules in his Church which is his Kingdom and a government distinct from all humane and worldly governments and admitteth not of any mixture of humane inventions or ordinances of men nor of any humane power to inforce to the obedience thereof Mat. 15. 9. Isa 29. 13 14. Psal 110. 3. Acts 2. 41. His subjects must â—e Volunteers voluntarily subscribing to his government they are a willing people in the day of his power being wrought thereto by his word and Spirit he is so far from foreseeing that he accepts none but those who serve him willingly Christ will have his Subjects like those 2 Cor. 8 3. Willing of themselves that is without humane constraint and ver 12. If there be first a willing mind it is accepted according to what a man hath and not according to what he hath not and this is a truth
none but God a principle that makes persons not meet to live among men much less in the Society of the Churches of Christ 3. That on the grounds stated it is the duty of the Churches in case of complaint of scandal in Doctrine Discipline or Manners of any particular Church in the same fellowship to make dilligent and speedy inquiry into the matter that they may thereby shew their love to and zeal for the Glory of God the purity and peace of his Church the good of the offenders and preservation of themselves from the guilt of others sins 4. That if any Church come under a report or complaint of miscarriage and scandall in Doctrine Manners or unjust censures and refuse to give an account thereof being tenderly desired or to clear up the matter in a just way that is the supposed Offenders and offended with their witnesses to be heard before the Neighbour Churches or their Ministers and Members appointed for that service the Churches ought to withdraw their fellowship from such a Church to preserve themselves pure from their sin whatever is a just ground for one Church to exclude a Member is a just ground for a Church to be excluded in like case and this is a just ground to exclude a Member 1. Report and complaint of scandalous sin 2. It being inquired after a positive refusal to give an account especially before the witnesses that accuse 3. A denying the power of the Church to make inquiry and to deal in the matter c. If such a person be fit for fellowship in a particular Church then such a Church may be fit for the Fellowship of Churches Mat. 18. 17. So that in a word its evident that it s not only the Churches sin that refuseth to be accountable to her Neighbour Sister Churches but that the Churches do sin in neglecting or delaying to call such a Church to account which is under complaints reports and jealousies of sin in any case in not performing their duty to God or men nor can they acquit themselves before the Lord untill they have impartially done their duty in this matter that it is a duty and to be done in Christs authority is clear and full from Col. 3. 17. or else they must leave Christs authority or leave the work wholly undone which is contrary to the true sense and reason of the Scripture as hath been before proved or do it in their own will and authority CHAP. XXIX Sheweth that the Estate of the Church in this World is an Afflicted Estate NOtwithstanding God hath called his people in the New Covenant of his Grace to glory and vertue and that he hath made them nigh to himself his own children by Grace and Adoption and interested them in Glory yet in this world in their following and serving him they must expect to meet with Afflictions and Tribulations for his Name and Sake the truth hereof appeareth 1. from Scripture 2. from Experience 1. From Scripture nothing is more fully and clearly stated then this Joh. 16. 3. 3. Mat. 16. 24. this must be the portion of every one man and woman that will follow Christ they must expect to meet with Tribulations to meet with shame and reproach in the world with loss of friends relations and life it self when called to it Mat. 10. 37 38 39. this truth the Apostles confirmed in their doctrine after Christ Acts 14. 22. That we must through much Tribulation enter into the Kingdom of God 2 Tim. 3. 12. That all that will live Godly in Christ Jesus shall suffer persecution men may live Godly according to the customs and wills of men in the times and places where they live without persecution but if any will live godly in Christ Jesus that is according to his laws and his will they must expect to meet with persecution 2. This the Primitive Church and all ages ever since hath and doth by experience witness I need not mention particular Scriptures or History or Experience in this matter it being so obvious and clear that he that runs may read Act. 20. 23. 1 Cor. 9. to 13. 2 Cor. 11. 23. to 28. 2 Thes 1. 4. Rev. 2. 9 10. History and Experience proves the same the wonderful persecutions wrongs and deaths the Saints have met withall in all ages abundantly confirms the truth The reasons hereof are 1. Relating to the men of the world from whence the persecution always cometh and that 1. From their ignorance that is the foundation cause men are ignorant of God and his truth Strangers to the life of God through the ignorance that is in them hence flows all the mischief ordinarily that is in the world Joh. 16. 3. And these things will they doe unto you because they have not known the Father nor me 1 Cor. 2. 8. Had they knâ—wn they would not have Crucified the Lord of Glory Hence Christ prayeth for his Persecutors Luke 23. 34. Father foâ—gâ—ve them for they know not what they doe and the Apostle confesseth that while he was a Persecutor he did it ignorantly in unbelief 1 Tim. 1. 13. Let us learn to pitty poor Persecutors and pray for them according to the command of our Lord and example of himself and his servant Stephen Acts 7. 60. for they are blind and they know not what they doe 2. As flowing from their ignorance is their Pride of Heart who think their own ways and wills best and so hate the will of Christ and persecute his people for walking therein they will have their own imaginations to be the truth and nothing else and this pride flows from ignorance for all pride flows from ignorance for if men knew God and themselves it would not be possible for them to be proud but to abase themselves and submit to him and would be willing that he should rule and that his people should serve him Psal 10. 2. The wicked in his pride doth persecute the poor c. ver 4. The wicked through the pride of his countenance will not seek after God c. Isa 10. 12 13. so that ignorance and pride goeth together and both bringeth forth Persecution Psal 140. 5. The proud hath hid a snare for me and Cords they have spread a Net by the way-side they have set grins for me And note it s the proud that hath done it 3. As flowing from both enmity and mallice the old enmity still remaining and working in the Serpents seed Gen. 3. 15. Mat. 23. 33. saith Christ â—e Serpents ye Generation of Vipers how can ye escape the damnation of hell From hence it is they love violence Psal 11. 5. Him that loveth violence his Soul hateth and that not only the Anti-Christian Heathens but the Anti-christian and false Church walketh in the same steps Rev. 1â— 6. And I saw the woman that is the Babylonish false Church drunken with the blood of Saints and with the blood of the Martyrs of Jesus Christ c. chap. 18. 24. and in
the greater will their loss be all buildings contrary to the Lord must be accounted for and the owners thereof suffer the loss though they may be saved yet it will be so as by fire 1 Cor. 3. 12 13. 4. The Lords people must come to Judgment because allâ—sin must be repented of first or last there are many sins in the Saints that they allow themselves in and some it may be they know not to be sins but take them to be virtues all which they must have a time to be convinced of and to repent May we imagine that God hath ordered repentance for his people here and his Church to expect repentance for known and gross sins and yet if any sins pass unrepented of that they must never be repented of surely we cannot rationally imagine it In this I understand that not any sins of the Saints repented of and warred against shall be accounted for at that day but they are pardoned by the Law of Grace according to the word of Grace 1 Ja 1. 9. Object The Scripture saith Heb. 8. 12. Object I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more this seems to contradict the present affection of an after reckoning and account to be given by believers Answ 1. We ought not so to understand Answ one Scripture as to contradict another especially such a general truth asserted in so many Scriptures as this is Therefore 2. We are to understand that Covenant to relate in its glorious and perfect ministration to the glorious state of the Kingdom although it took its enterance from the death of the Testator and believers are now under it in its first and beginning ministration for there is no other Covenant but this new and everlasting one yet we do find that now God doth remember the sins of his people so as to afflict and judge them and this they have felt and do feel and are like to feel in this imperfect State But in as much as the new Covenant is the Covenant of the new and restored state and especially in it is the perfection thereof intended thougâ— it hath a preparative enterance now in waâ— of grace it shall then be perfected both iâ— Grace and Glory and the final doing awaâ— of sin will â—ot be till after the judgment and then God will remember their sins no more so as to judge them for it neither shall hâ— people sin any more Isa 33. 24. Rev. 21. â— And so 5ly The Saints must come to judgment that so God and Châ—â—â— may be admired in the pardoning Grace of the new Covenant at that day they shall admire and glorifie his mercy more then ever they did or could before they shall then see how justly they might be condemned and sent away with Hypocrites and Unbelievers and shall admire the grace of their Salvation beyond what they were of capacity to do in this mortall Estate Acts 3. 19. 2. Tim. 1. 18. 2 Thes 1. 10. Jude verse 21. 6. And finally it must be so that the justice of God may appear the more righteous and convincing to his and his Churches enemies when they shall fee and know that his people that have owned him here must come to judgment and be scarcely saved through the appearing difficulties how justly must they be condemned 1 Pet. 4. 17 18. which is truly applicable hear relating to the afflictions of the Church and so it will be then Judgment must first begin at Gods house he will judge and acquit them first Where then shall the ungodly and sinner appear what judgment must they expect how will it silence them and cause them to justifie God for ever in the righteousness of his judgment toward them Let the Lords people believe this truth and so live in this world as those that do expect to give an account of themselves and of all their works to God 2. The wicked must then come to judgment all men great and small must then appear to give an account of all their wickedness their unbelief disobedience persecution hard speeches and hard actions spoken and done against the Lord and his people for all their abominations and filthiness O! woe will it be at that day to all the wicked of the earth who will now forget God and will have none of him that bid God depart from them they will none of the knowledge of his ways the Lord will bid them depart at that day into everlasting fire O consider this ye that forget God least he come and tear you in pieces and there be none to deliver Psal 50. 22. 2. Who shall be the judge and that is Jesus Christ he shall be the great judge of the World and of the Saints too see both Mat. 25. 31. Acts 17. 31. He hath appointed a day in which he will judge the world in righteousness by that man whom he hath ordained c. Rom. 2. 26. and 2 Cor. 5. 10. We must all appear before the judgment Seat of Christ c. And the Father will judge in and by the Son so that it will be the judgment both of the Father and the Son God will judge the world in righteousness by that man c. Quest Why will God judge the world by Jesus Christ and not do it himself immediately Answ 1. Because he hath done all his works by him from the beginning he at first made the world by him Heb. 1. 2. by him he Redeemed the world again out of that estate into which it fell by Transgression which shall be accomplished in his times Eph. 4. 30. Rom. 8. 23. Rev. 21. 5. by him he governs the world now even in its fallen estate Eph. 1. 21 22. and by him Believers shall be saved Acts 4. 12. By him the dead must be raised Jâ—h 5. 28. And by him must the World be Judged God the Father never did nor never will do any thing without him but by him he hath and will accomplish all his work especially the Restauration work 2. Christ must be judge of the World because he is most sutable and fit to judge the World because he is the son of man Joh. 5. 27. He hath given him authority also to execute judgment because he is the Son of man God considered out of Christ is dreadful would destroy men none can see him and live till after the judgment be past so that he alone is fit to judge because he is the Son of man and able to Judge because he is the Son of God 3. Christ must be the judge of the world because he dyed for the World He gave himself a ransome for all men he â—â—â—â—ed death for every man therefore must he judge the world for their sin against him in neglecting and refusing the salvation by him wrought forth and tendered to the world and to justifie his people that have believed his love and owned him in the world so that he died for the
world must be judge of the world that all mens mouths may be stopped in the Judgment and that his people may admire him in his wonderful grace 4. Christ must be judge of the World because therein God the Father had a design to honour him and to make him glorious before the world Joh. 5. 22. 23. The Father judgeth no man but hath committed â—â— judgment unto the Son that all men should honour the Son even as they honour the Father c. That in all things he might have the preheminence Col. 5. 18. That as he humbled himself to the death for the sin of sinners and became the contempt and scorn of men and is so in his members still so he might be exalted over them all and be visibly manifested to be Lord and Judge of all men Phil. 2. 7 to 11. Isa 53. 12. Rev. 19. 16. all which makes much for the people of God he that dyed for them shall be their judgâ— who will surely judge so as to save all the meek of the earth but terrible will it be for the wicked the Lamb slain is become theâ— judge Ps 76. 8. 9. Rev 6. 15. 16 17. That he whom the nations abhorred and man despised is a servant of Rulers should become their judge will be their astonishment for 〈◊〉 the Lamb slain be become the judge yet he will be very terrible to his enemies As for the day and time it shall be at and after his next appearing in glory as for the manner it will be very terrible honourable and glorious a Fryday to the wicked as for its continuance the time of the judgment must be suitable to the greatness and honour of the work probably it must take up length of time that all things may judiciously be done so as to stop all mouthes so that the day of judgment may be long and the execution thereof must be for ever CHAP. XXXI Of the Coming Kingdom and Reign of Christ on Earth THat Christ shall come again from Heaven 1. That he shall come the second time in Glory is a great truth of the Gospel believed of all the Saints and is indeed the crowning part of the Gospel in which I shall endeavour to shew these four things 1. That he shall come again from Heaven 2. The time when he shall come 3. The manner how he shall come 4. His end in coming or the work he shall do when he cometh 1. That he shall come again the second time is a truth so abundantly held forth in Scripture that he that runs may read Testimonies for proof hereof 1. The Prophets witness to this truth this Moses in substance speaketh of that is of the work that shall be done at that day Deut. 32. 36. 43. and Dan. 7. 9. 13. speaks the very language of the new Testament concerning the coming of Christ I saw in the night visions and behold one like the Son of man coming in the clowds of Heaven so Jude saith ver 14 15. That Enoch the seventh from Adam prophesied saying behold he cometh with ten thousands of his Saints c. The second testimony is Christ himself who is truth it self from his own mouth Mat. 24. 30. Then shall appear the Sign of the Son of man in Heaven and they shall see the Son of man coming in the clowds of Heaven with Power and great Glory Chap. 16. 27. and 25. 31. Rev. 22. 20. 3. The testimony of Angels whom God hath frequently made use of to declare his will to men Act. 1. 10 11. 4. The fourth testimony is of the Apostles of our Lord and Saviour Jesus Christ after his Ascention 1 Thes 4. 16. For the Lord himself shall descend from Heaven with a shout with the voice of the Aâ—ch-Angel and with the trump of God c. Heb. 9. 28. To them that look for him shall he appear the second time without sin to Salvation This Doctrine was preached and believed in the first foundation work 1 Thes 1. 9 10. In their first conversion this was their Faith they turned to God from Idols to serve the living and true God and to wait for his Son from Heaven this was the Faith of the Saints exprest in Scripture to be looking for the blessed hope Tit. 2. 13. Rev. 22. 20. And this hath been the Faith of the Saints ever since and is and shall be till he come however persons who pretend to Christianity deride and scorn this glorious truth and those who believe and wait for this blessed hope calling the promises of his coming litteral promises and that they who look for it shall never see it and so fulfill the Scriptures who foretold of such persons to â—e in the latter daies 2 Pet. 3. 3 4. Well it would be for such persons if the Lord never come to call them to an account for their infidelity and disobedience to him but the Lord Jesus shall be revealed from Heaven in flaming fire taking vengeance on them that know not God and obey not the Goâ—pel of our Lord Jesus Christ c. 2 Thes 1. 7 8 9 10. 2. The time when he shall come and 2. When he shall come in this I shall note two things 1. That the time is as to man uncertain though the thing be certain yet the time is uncertain and I think it 's great weakness iâ— not presumption in any to pretend to fix the time though I do not question but that probably God may have discovered the time in the Scripture but if so it 's not so discovered as that any man is likely to understand it for the Scripture lets us to know that there are some things recorded that are sealed till the time of the end Dan. 12. 9. But that the time of the Lords coming is uncertain as to man I shall state on these following grounds 1. The Prophets did not know it though 1 Vncertain to the Prophets they spake of the restauration work that is to be accomplished at that day Acts 3. 19 20 21. All the Holy Prophets did speak of the things to be done when God does send Jesus Christ from Heaven but as to the time they could say no more but that it should come to pass in the last daies in the latter end of the World Isa 2. 2. Mâ—c 4. 1. Jer. 23. Having prophesied in the former part of the Chapter of the glorious restauration of the Church which shall be accomplished at that day with the destruction of the Churches enemies saith ver 20. In the latter daies ye shall consider it perfectly 2. The Apostles did not know the time 2. To the Apostles though they believed and taught the truth of the Doctrine yet the time was hid from them any otherwise than signs and probable conjectures as Paul 2 Thes 2. 3. That day shall nâ—t come except there be a departing from the Faith first 1 Joh. 2. 18. Little children it is the last time and as ye have heard
till the Kingdom is given up which will be during his Mediatory Office and Work which will not be ended till long after his coming from Heaven to Reign on Earth not till all his enemies be made his footstool for he is now at the right hand of God and so shall be when he cometh in the Clouds of Heaven Mat. 26. 64. Mar. 14. 62. and afterwards so shall continue during his Reign For he must Reign till he hath put all his enemies under his feet 1 Cor. 15. 25. And is at his Fathers right hand of power in doing thereof Psal 110. 5 6. 7. Object It seems to be too low for Obj. Christ to come from Heaven from his Fatheâ—s Glory to Reign on Earth it seems too much to derogate from his glory to leave his present state for such a Kingdom and it may seem to derogate from the glory of the Saints to come from Heaven to Reign on Earth Ans 1. As for Christ I say 1. That it is Ans generally and truly believed that he shall come from Heaven to judge the World without any supposition of diminishing of his glory and why any should suppose it to be below his Glory to Reign on Earth any more then to come from Heaven to Judge the World I know not when his Judging work will be one part of his Kingdom 2. If Christ did not think it below him to come in his humiliation and to suffer for hâ—s Church on Earth Phil. 2. 6 7 8. Eph. 5. 25. why should we think it so much to deâ—ogate from his Glory to come from Heaven to Reign with his Church in his Kingdom on Earth especially when the Earth shall be made a glorious habitation 3. It will be so far from derogating from his glory that it is indeed the top of the glory designed as the fruit of his Sufferings and Mediatory Office it is true as to personal glory it cannot be augmented or diminished of what it is but as to the great New Covenant Design in the Restauration as Head of the Church and over all visibly made manifest so it will be the wonderful increase of his Government and Glory which is the glory to be looked for by the Saints Tit. 2. 13. And as for the Deceased Saints to lose their glory in coming from Heaven to Reign on Earth I answer 1. That the Deceased Saints though in a better place and in a better condition then when in the body yet are not in their perfect glory though free from sin and affliction for the spirit was fitted to and for he body and is not in a capacity for the glory of the restored state without the body if it were no need then of the Resurrection and the Apostle saith in vain that we are of all men most miserable if the dead rise not by which our hope of a better life would be frustrate and the Scripture saith That the Souls of those beheaded or slain for the testimony of Jesus cry for vengeance against those that slew them Rev. 6. 9 10. which argueth they are not in such a perfection of glory as is supposed 2. The Scripture saith that they shall come from Heaven without any supposition of diminishing to their glory but rather as a part of their glory 1 Thes 4. 14. Those that sleep in Jesus will God bring with him 3. It will be the Saints Glory to Reign with their Lord and those who believe it look not on it as such an unglorious Estate but triumph in it as their great glory That they shall Reign on Earth Rev. 5. 10. 4. It will no whit derogate from their glory when they shall have the glory of Heaven on Earth the glorious presence of Christ and of Saints and Angels Heaven upon the Earth shall be enjoyed Rev. 21. 1 2 3 4 5. 8. Ob. The Scripture saith that the Saints Obj. shall be caught up to meet the Lord in the Air and so shall ever be with the Lord 1 Thes 4. 17. Which seems to imply that there shall not be such an Earthly Reign as you speak of but rather a going away to Heaven with the Lord. Ans So doubtless they may and must be Ans caught up to fulfill the Scripture which saith the Lord our God will come and all the Saints with him Zech. 14. 15. So that they must be taken up to meet him that they may come with him and that it is not only their Spirits but their bodies raised and united to their spirits that must come with him is evident 1 Thes 4. 14. Those that sleep in Jesus will God bring with him it is the body that sleeps and not the spirit so properly though it intends the whole man body and spirit united will God bring with him so that our meeting the Lord in the air is so far from weakning this truth that it adds to it for we must meet him to come with him 2. The Scripture tells us plainly of Christs coming down upon the Earth with his Saints Joel 3. 11. Zec. 14. 4 5. where is not only the truth asserted but the place named And thus much in answer to the Objections 4. I shall answer some Questions that 4. The questions about it may arise about the whole matter although we may not expect to answer all questions and doubts about it by reason of ignorance for we know but in part and in a very little part too comparatively to the heighth and depth of mystery that is in this new Covenant Restauration it behoves us to believe the truth of the matter though there be many things in it and concerning it that we cannot know till we come to know as we are known till that which is perfect is come yet something brokenly I may offer in the matter 1. Quest When the beginning of this Quest Kingdom of Christ shall be Ans 1. As hath been before shewed it is Ans begun already in the way of grace as a preparative in order to glory 2. He will come in his Kingdom when he cometh from Heaven 2 Tim. 4. 1. he will come in his Kingdom with power and great glory and all his work at and after his appearing shall be the Kingdom work conquering ruling and judging work 2. Quest It s said Rev. 20. 4. That the Quest 2 Saints Lived and Reigned with Christ a thousand years when may we suppose may be the time of the beginning and so of the Period of the 1000 years and how may we reconcile that with those Scriptures that saith that he shall Reign for ever Dan. 7. 14. Luke 1. 33. Ans That Rev. 20. 4. seems to import Ans some particular time of enterance to and period of some particular distinct exercise of his regal power in some distinct manner from what it was before or shall be after the period thereof yet all but one Kingdom though variously and distinctly exercised from its enterance or beginning and probably it doth point out
cannot apprehend what should be here intended if not the coming of Christ from Heaven and entering upon his Conquerring work and so fulfilling the Scriptures of the Prophets for he shall fulfill Scripture exactly in his second coming as he did in his first Acts 3. 18 21 and the opening of the other Seals as followeth to shew the manner how he will conquer I know this Riding forth on the White Horse is understood to intend the Preaching of the Gospel and Christ Conquering Souls thereby to himself but I see no ground at all for this Conception and that 1. Because the highest Conquering Work on this account was by the Apostles in the first publication thereof and that is not it which is here intended for chap. 4. 1. That voice that spake to John said I will shew thee things that must be hereafter Therefore it could not intend the first Conquering Work of the Gospel and not likely it should intend any time since that work having been sinking ever since and but weak at the best compared with the Primitive â—ower 2. Because I do not find any Scripture to Concord with this that might help to give us light in such an understanding that is the Preaching of the Gospel is no where held forth in a warlike way but in a way of meekness to perswade and win souls to the Lord I know the Life of a Christian is a spiritual warfare and that the Apostle saith The Weapons of our warfare are not Carnal but Spiritual and mighty through God c. 2 Cor. 10. 4 5. But this in no case answers the warlike expressions of the Scripture in hand 3. To understand this of Christs coming to Conquer and bring down his enemies do fully agree with other Scriptures in the very terms thereof and why then we should turn it in such an Allegory I know not See the same expressions in substance Rev 19. 11. Which I think is understood by all to intend the second and Glorious coming of Christ and work which he will do at that day and Psalm 45. 3 4 5. to the same purpose and Psalm 110. 5 6. which seems to clear the truth in this Scripture and gives grounds to judge that it is one and the same 4. Because there are other things mentioned in the opening of the other Seals which probably must be done at and after Christs appearing as at the opening of the sixth Seal chap. 6. 12. to the end and chapter 7. the Sealing of the Tribes which is not yet done nor probably will be done till after Christs appearing and chapter 9. 1 2 3 4. at the sound of the fifth Trumpet Locust come forth and had power as Scorpions and was commanded to hurt none of the Sealed ones but only those men that had not the Seale of God in their Foreheads which Sealed ones relates to the sealing mentioned chapter 7. 3 4. to 9. These Locusts came forth after the Tribes was Sealed and therefore after Christ comes from Heaven and so do not intend any thing yet past relating to Turk or Pope for if the Servants of God be not yet Sealed in their foreheads then these Locusts be not yet come forth And further there was never yet any wicked power that did only hurt the wicked but their work hath been to hurt the servants of God and chiefly to persecute them but these shall only hurt the wicked but not touch the Sealed Servants of God therefore some other and further thing is intended then what hath been commonly understood 4. Because the Pouring out of the seaven last Plagues Rev. 14. 15 16. chapters seems clear not to be done till at and after Christs appearing chapter 14. 15 to 20. The Earth is Reaped for the Harvest was fully ripe verse 15. And cast into the VVinepress of the wrath of God verse 19. 20. which holds forth the work of Christ when he comes as I think all must conclude chapter 15. 1. The Angels have the seven last Plagues for in them is filled up the wrath of God that is the wrath mentioned chapter 14. 19. it being a Relative to it so that Chapter 14. 19 20. expresseth the worlds being reaped and cast into the wine press of the wrath of God chapter 15. 1. The pouring out of the Vials shews the way of treading the Wine press for in them is filled up the wrath of God and is the same as chapter 6. 1 to 8. and foretold by the Prophets Ezekiel 38. 17. and Zep. 3. 8. by all which it seems to me that the great and wonderful Conquest of enemies spoken of by the Prophets is to be accomplished by the Lord at and after his appearing 5. It is by the Prophets in plain terms exprest to be done by Christ as head Lord and chief in the work Psal 110. 5 6. The Lord at thy right hand shall strike through Kings in the day of his wrath he shall judge amâ—ng the Heathen he shall fill the places with the dead bodies he shall wound the heads over many Countries see Isa 63. 1 to 6. Now if this be so there must be time for this work after Christs appearing to the beginning of the thousand years Reign 6. If the Fall of Babylon be not till Christs appearing from Heaven nor the gathering of the Jews from their dispersion till then then this work may and must be done then and we have very probable grounds for both 1. For Babylons Fall Rev. 16. 17 18 19. at the pouring forth of the seventh Vial great Babylons Name is in remembrance before God to give unto her the Cup of the wine of the fierceness of his wrath and chapter 19 19. the Beast and the false Prophet are in their power against him that sate upon the Horse That is the Lord Christ and I think all sober judgments do understand both of these Scriptures to relate to the day of the Lord. 2. And as for the Jews being gathered from their dispersion and their conversion in as much as it is by some not only questioned but denyed I shall make that to be the tenth and last question in which I shall give very probable grounds both for the thing and time 10. Quest Whether there be any grounds from Scripture to expect that the Tribes of Israel shall be gathered from their dispersion and savingly turned to the Lord and to have their part and lot in the Kingdom of Christ and if so when shall it be Ans That they shall be gathered in and have their part in this glory is to me without all question my grounds are 1. From the many Prophesies and Promises thereof in the Old Testament see Isa 11. 10 to 16. Jer. 31. 27. to the end and 32. 37 to 42. Ezek. 36. 26. to 38. with multitudes of other Scriptures to the same purpose and all the promises of this restored estate runs first and chiefly to them Jer. 23. 5 6. and 33. 15 16. and the believing Gentiles come
coming out of the Land of Egypt will I shew unto him marvellous things from their coming out of Egypt till setled in the Land of Canaan was about 45. years David and Solomon likewise made one full Type both of the deliverer and of the deliverance it was from Davids enterance to the Kingdom in the Conquering work and Solomons building of the Temple and setling of his peaceable Reign about 45 years let this be compared for confirmation with Dan. 12. 11. 12. where is 45 dayes mentioned probably years differing in the times there mentioned the first time there mentioned is probably may be the time of Christs coming to the Redemption of Israel but the second to which the blessing is promised to them that wait for it the perfecting of the work and setling of the Kingdom in Peace And thus much shall suffice in this matter I would have none offended at what I have said could I help it and to prevent offence it may be I say that as to the Kingdom of Christ on Earth with his Saints and the coming in of the Jews to this glory as first and chief and the believers of the Gentiles as children added to them being interested in the same promises Isa 49. 18. to the end Eph. 3. 6. I do verily believe the truth thereof and therefore have I spoken But as to other things and circumstances about it I have only given probable conjectures as I apprehend from Scripture grounds not entering into Gods unrevealed secrets but his revealed will but whether I do rightly understand it in all things I dare not affirm but rather propound it as probable apprehensions that may have something of truth in them and it may be more then the Reader may imagine especially at first sight however be sober and moderate in judging the Scripture saith they shall run too and fro and knowledge shall be increased I shall conclude the whole matter with two words of Application as to the whole 1. Of Exhortation to be preparing for this great day of the Lord that he may be found of him in peace and without blame at that day 1 Thes 3. 12 13. and 5. 23. 1 John 2. 28. 2 Pet. 3. 14. Wherefore Beloved seeing ye look for such things be diligent that ye may be found of him in peace without spot and blameless be steadfast in the faith and constant in the obedience of the Gospel always abounding in the work of the Lord for as much as you know that your labour shall not be in vain in the Lord 1 Cor. 15. 58. the good works of Saints will be of great use and advantage to them at that day whether they are works of Piety or works of Charity such as do immediately relate to God his Worship and Service or such as relate to men to body or soul and such as ought to be performed in the whole course of the conversation they may be all counted works of piety for they are such as God requireth and they ought to be done all in obedience to the Lord And in the name of our Lord Jesus Christ and to the Glory of God the Father through him and the good of our neighbour and God will reward the faithful and sincere works of his people at that day Matt. 25. 34 35. 1 Tim. 6. 17 18 19. its that without which our Faith is dead and none of the Faith of the Gospel so that good works are honourable unto God John 15. 8. Herein is my Father honoured that he bare much fruit 2 Thes 1. 11 12. And its profitable to men Tit. 3. 8. This is a faithful saying and these things I will that ye affirm constantly that they which have believed in God be careful to maintain good works these things are good and profitable unto men First they are profitable to those to whom they are done good to their bodies to their souls to supply their needs to convince them of the truth of love and to ingage them to the Lord good to inlarge their hearts in thankfulness to the Lord for his goodness to them in and by his servants 2 Corin. 8. 13. Good and profitable to the owners thereof who are faithfully exercised therein 1. It s a good evidence to themselves that the good work of Faith is indeed wrought in them 1 John 3. 14. 19. 24. and 5. 2 3. Good because it shall add to their account in the day of account not as the Meritorious cause but it s the design of God to crown the works of his people at that day and sutable to their works shall their reward be no works no reward little works little reward abounding works shall have an abounding reward see the truth of this Matt. 25. 20 21 34 35 36. 1 Tim. 6. 17 18 19. Rev. 22. 14. I say let Christians be preparing for this blessed day by their constancy in the Faith and Obedience of the Gospel and patient and joyful suffering for the Name and Sâ—ke of Christ when called to it 2. Be much in the expectation and looking for this blessed Hope O look for and love his appearing which you can never rightly do if unprepared for it therefore be ye always ready that so ye may desire it it is to them that look for him that he will appear a second time without sin to Salvation Heb. 9. 28. therefore so live before him and to him that when ever you think of the promise of his coming you may be able to say as John Rev. 22. 20. Amen Even so come Lord Jesus and then when he is come you shall be able to say as Isaiah 25. 9. Loe this is our God we have waited for him and he will save us this is the Lord we have waited for him we will rejoyce and be glad in his Salvation Then will be say Well done goâ—d and faithful Servant thou hast been faithful in a little I will make thee ruler over much enter thou into the joy of the Lord And come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the World Thus if Saints were Consious and Faithful in their sincere humble and universal walk with God hear according to the Word of his Grace they might be able to meditate terrour in beholding the Land that seems to be afar off Isa 33. 17 18. They should be able to look Afflictions Persecutions Death and Judgment in the face without fear when others shall be at their wits end and shall wish for the Rocks and Mountains to fall on them and to cover them from the wrath of the Lamb When they shall go into the Holes of the Rocks and into the Caves of the Earth into the Clefts of the Rocks and into the tops of the ragged Rocks for fear of the Lord and for the Glory of his Majesty when he ariseth to shake terribly the Earth Then shall the Redeemed of the Lord return and come to Sion with Songs and everlasting joy shall be upon their heads and sorrow and sighting shall flee away Wherefore my Beloved Brethren comfort your selves and one another with these words Amen FINIS ERRATA PAge 11. line 4. for 81. 3. read 8. 33 34. p. 13. l. last f. here r. hence p. 19. l. 2. f. unbelief r. damnation p. 22. l. 24 25 f. there r. three and for three r. there p. 48. l. 4. f. vine r. Divine p. 65. l. 5. f. manifestations r. ministrations p. 77. l. 20. f. should r. should not p. 106. l. 3. f. effectually r. eternally p. 123. l. 5. f. 2 Cor. 15. 17. r. 2 Cor. 5. 17. p. 125. l. 5. loave out as implied in it p. 127. l. 30. f. Isa 55. r. Isa 65. p. 131. l. 27. f. and new state r. read seeing the state p. 136. l. 22 f. Sam. r. Jam. p. 137. l. 7. f. satisfying r. justifying p. 145. l. 28. f. nigh r. high p. 150. l. 28. f. prophaneries r. prophanes and l. 22. f. unrighteous r. righteous p. 154. l. 27. f. firmly r. Timothy p. 159. l. 30. f. of purging r. and. p. 161. l. 22. f. r. and our selves p. 164. l. 6. r. without works p. 169. l. 24. f. with r. which p. 176. l. 7. r. without works l. 8. r. with works p. 210. l. 21. f. act 5. 3. r. 32. f. 1 Pet. 12. r. 1 Pet. 1. 12. p. 211. l. 30. f. Ps 89. 34. r. 3. 4. p. 214. l. 28. r. not to Prophets but to c. p. 221. l. 1. f. shew r. assurance l. 8. f. there r. theirs p. 223. l. 32. f. could r. would p. 259. l. 32. leave out not p. 268. l. 16. r. run too far p. 300. l. 5. f. have r. hate evil p. 303. l. 16. f. yet r. else p. 332 l. 5. f. Soul r. Son p. 334. l. 16. f. shamed r. shuned p. 342. from Act. 3 22. to Act. 3 22. leave out that sentence p. 346. l. 6. f. him r. them p. 381. l. 30. f. held r. yield p. 390. l. 1. f. foundation r. new found notion l3 r. it tending f. in p. 395. l. 2 f. inclosed r. in Closet p. 403. l. 9. f. effectual r. eternal p. 445. l. 11. f. would r. could Let the Reader note that very often 1 Tit. and 2 Tit. is often mistook for 1 Tim. and 2 Tim. and often you for thou and sometimes we for ye all which I have not mentioned in the Errata's
with God improving Divine Grace received and acquaintance with the right way of attaining of assurance it 's true that Hope as well as Faith admits of degrees sometimes there is the full assurance of Hope which is the next step to the full assurance of Faith we are saved by Hope as well as by Faith Rom. 8 24. And Hope is the anchor of the soul to hold us firm and stedfast to the Lord Heb. 6. 19. Therefore be sober and hope to the end and cast nâ—t away your confidence if you never get above a well grounded hope of an interest in Grace and Glory you are safe See the precious promises made to this Grace or rather to the persons in whom it is Ps 31 24. 33. 18 19 147. 11. Quest How may I know that my Hope Quest is right and not the common ungrounded Hope of the World and Hypocrites Answ 1. When it is rightly grounded Answ not meerly fancy and imagination taken up either from a common notion of Christianity and hear-say of Heaven and Happiness conclude an interest and pretend an hope to be saved without any work of Grace at all in the heart and thus deceive themselves with a vain hope can give no reason thereof but God is merciful and Christ died for sinners and they be Christians and hope to be saved although altogether strangers if not enemies to the work of Grace Others hope ariseth from a meer rational conversion from some external acts of sin to some external duties and so it may be to another though not a new life altogether without a new heart and thence hope to be saved Now the well grounded hope of the Gospel must be on the same that Faith of interest is on the same grounds must souls get first into hope that is the word and promises of the New Covenant and the work effected in the heart where there is an harmony in word and work there is a stable ground for hope as there is no stable ground for hope from the Word without the work so is there no ground for hope from the work without the Word but when the soul can say I have believed repented and obeyed the Gospel and it is its desire and endeavour to persevere therein to the end there is a Gospel ground for hope of an interest in the precious promises of the Gospel 2. From the effects of this hope to increase and strengthen it when the soul is sincerely prosecuting the design of Holiness and desireth and endeavoureth to be more like Christ daily and less like the World it 's an undoubted discovery that the hope is right 1 Joh. 3. 3. Every man that hath this hope in him purifieth himself as he is pure And a wonderful discovery I fear it is of the vanity of the hopes of multitudes of professors that think themselves gotten above the World whose great design is to be like the World great and rich like the World proud and vain in their fashions like the World dead and lifeless to the power of Religion like the World but where is the man where is the woman to be found who designs conformity to Jesus Christ and mourns in the sense of non-conformity that yet remains and reioyceth that a time will come that the vile body shall be changed and fashioned like unto his glorious body He that hath this hope in him purifieth himself as he is pure CHAP. XVI A further Discovery of the New Covenant and Life of Faith OF this much hath been spoken in what hath been before minded yet I shall speak a little more distinctly to it in this place 1. The Gospel or New Covenant are 1. Of the Gospel or New Covenant tearms equivalent and intends one and the same thing in substance the New Covenant is so called because it is the Covenant of the renewed Estate of the new Life and deliverance out of that estate of sin and death into which we fell by the first transgression this Covenant relating to new men and women in Christ Jesus and the new World the whole new estate propounded and promised therein made 1. In and with Christ Jesus the head of this new and glorious design of God in the renovation and restauration work and 2. In him with all the members of his body the Church Tit. 1. 2. Tit. 1. 9. On whom this design of God shall undoubtedly be accomplished it being the glorious and undoubted end and issue of the great undertaking of Christ our Lord in his suffering for sinners Joh. 6. 38 39. Eph 5. 25 26 27. Called a Covenant of Grace because the regeneration and restauration work in all the parts thereof is the effect of the free Grace of God in Christ Jesus and a Covenant or promise of Life because it is a deliverance from death into a state of Life never to die again it 's called the Gospel which signifieth glad or good tidings Luke 2. 10. Rom. 10. 15. It imports all the good promised in the New Covenant of Pardon Peace Life of Justification Sanctification and Glory with the way by which it is effected that is by Jesus Christ crucified raised and ascended in the performance of his Mediatory Office 1 Cor. 15 1 3 4. It intends the glad tidings of remission of sins by Jesus Christ and of Salvation Luke 24. 47. with Mark 16. 15. It being one and the same commission it promiseth remission of sins and Salvation on its own tearms i. e. on Faith Repentance and new Obedience it promâ—seth acceptation in service and gives rules relating thereunto unto which all New Covenant spirited people ought to take heed Acts 3. 22 23. It promiseth assistance in service Isa 26. 12. 2 Cor. 5. 5. Phil. 2. 13. Eph. 1. 6. With eternal Life and Glory in the World to come and preservation thereunto in the way of Faith Holiness and sincere Obedience unto the end 1 Pet. 1. 5. Heb. 5. 9. This is the New Covenant the Gospel the glad tidings of Gods free Grace and good will to men accompanied with the discovery of the dreadful state of all that do not believe and obey this Gospel There is Pardon and Peace Grace and Life a Kingdom and Glory and that Eternal given by covenant and promise to all that in truth believe and obey the Gospel Heb. 5. 9 9. 5. Contained in that Gen. 12. 3. In thee shall all thee Families of the Earth be blessed which includes all the blessings of the New Covenant relating to Grace and Glory but of this I have written distinctly and of the Mediatory Office of Christ in this New Covenant in a Book entituled The Discourse of true Gospel Blessedness or The distinction of the two Covenants Old and New to which I refer the Reader that desireth to see further in this matter And 2. As for the Life of Faith in this 2. Of the Life of Faith Gospel or New Covenant and the truth of God therein what
the Faith of the Gospel is to which the promise is made hath been before shewed but the Scripture speaks of living by Faith Heb. 10. 38. Now the just shall live by Faith 2 Cor. 5. 7. We live by Faith and not by sight that is in this side the glory promised we live by Faith and not by present possession and enioyment only the Spirit and Faith we have as the Earnest and Evidence of the Inheritance and purchased Possession 2 Cor. 1. 22. Hebr. 11. 1. Now this Life of Faith imports three The life of Faith in three things things 1. A constant abiding in the Faith and profession of the Gospel unto the end Heb. 3. 12. 10. 23 38 39. 2. A constant exercise of Faith in the truth and faithfulness of God in all the good discoveries and promises of the Gospel 1 Thes 5. 24. Faithful is he that hath called you who will do it Heb. 10. 23. Let us hold fast the profession of our Faith without wavering for faithful is he that hath promised Faith rightly exercised on the faithfulness and all-sufficiency of God will fill the soul with Joy and Peace Rom. 15. 13. To believe not only the truth of the mercy promised but the faithfulness of God therein and his all-sufficiency in the performance thereof this was it supported Abraham in his life of Faith Rom. 4. 31. He did not only believe the faithfulness of God but being fully perswaded that what he had promised he was able also to perform 3. When the soul thus abides in the Faith and thus exerciseth Faith on the good promises of the Gospel as that it is strengthened comforted nursed up and nourished thereby unto life eternal when the soul is kept alive to God thereby in the greatest temptations and difficulties this World affords this is to live by Faith to live by believing the truth of the good Word of God to live by believing the truth of his precepts in the Gospel so as to obey him therein the truth of all his great and precious promises of life so as to be comforted therein Matt. 17. 5. Rom. 15. 13. O that Christians would study more this life of Faith the want of which is the cause they go on so heavily in the waies of the Gospel and meet with so many obstructions and hindrances therein whereas if the life of Faith were kept up more in the true nature thereof how might Christians make Christ's commands their songs and sufferings for him their joy in the house of their pilgrimage but for want of this it is that his service is too often a burden and sufferings for his sake too much feared whereas the Lord would have his people to serve him with delight and to suffer for him with joy Ps 100. Luke 6. 22 23. Acts 5. 41. Which is possible to be performed in this life of Faith and no otherwise Mark 9. 23. 1 Pet. 1. 8. CHAP. XVII Of Sanctification and Good Works THE next thing in order that I shall speak of is Sanctification and good Works for whom he justiefith them he sanctifieth and maketh to be an holy people for himself Sanctification in Scripture-sense is variously It 's variously understood understood and applied 1. It imports a separation to an holy use for a time as was frequently used under the Law which was a legal or ceremonial Sanctification or separation to an holy use for some time as Aaron and his Sons were separated consecrated and hallowed for the Priests Office which was a typical sanctifying or hallowing during that ministration with their holy garments as appears Exod. 28. 1. 29. 1. Holy garments holy place holy anointing oil holy vessels c. which were all typical and but for a time But this is not the Sanctification that I am to speak of It 's true that in the Gospel there are some sanctified and holy instituted ordinances ordained and left by our Lord for sanctified and holy ends to promote and carry on the work of Sanctification in his people till they come to Glory but the Sanctification that I shall speak of is the sanctification of justified persons in order to Glory for Without holiness no man shall see the Lord Heb. 12. 14. Sanctification in general sometimes includes the whole work of Grace a mortification of sin and vivification of the Spirit by which the whole life of Grace is carried on and effected 1 Thes 5. 23. And the very God of Peace sanctifie you throughout and I pray God that your whole spirit soul and body be preserved blameless unto the coming of our Lord Jesus Christ 2 Cor. 7. 1. Having therefore these promises dearly beloved let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God But 2. And more particularly and distinctly Sanctification of two parts Imputed and Inherent or Imparted Sanctification consisteth of two parts 1. Imputed 2. Imparted or Inherent 1. Imputed there is an imputed Sanctification as there is an imputed Justification if any scruple the time of imputed Sanctification it 's no other in sense and substance than the accounting the holiness of Christ our Head in his own person to be the Believers the Scripture speaks of an imputed righteousness to Believers Rom. 4. 6 7. Which must be their Faith as ver 3. 22 23 24. Or the pardon of sin on the satisfaction of Christ by his death which most properly is the righteousness of Saints unto Justification Rom. 5. 9. And on this account there is as much said in Scripture for this imputed Sanctification as of Justification 1 Cor. 1. 30. Who of God is made unto us Wisdom Righteousness Sanctification and Redemption He is made to be our Wisdom and Sanctification as our Righteousness that is the perfect purity of Christ the Son of God with his perfect and compleat obedience to the holy Law of God is reckoned and accounted the Believers as their Sanctification as he is not only wise for them and communicates of his Wisdom to them but as their Head his Wisdom is accounted theirs and he is made to be their Righteousness that is his death and satisfaction was accepted for us and on that account does God remit and pardon the sins of Believers and he is made our Sanctification that is his Sanctification is accounted ours and this is fully included in Col. 3. 11. Where Christ is said to be to Believers All and in all all in matter of Justification and all in matter of Sanctification and in all effecting the work of Sanctification in his people by his Spirit that dwelleth in them and in this sense as he is made the Sanctification of or to Believers their Sanctification is perfect as their Justification is perfect as considered in the Sanctification and perfect holiness and obedience of Christ and hence it is the Apostle saith 1 Joh. 4. 17. That as he is so are we in this World that is by his imputed