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
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
Yet 3. We ought to believe that God will pardon our sins on the Terms mentioned after they are committed Quest Is not this Legal Doctrine Quest It is the Judgment of some that a Believer ought to believe the Pardon of all sins past present and to come and that to pray for the Pardon of sin is Legal Answ It 's true it is Legal i. e. according Answ to the Law of the New-Covenant and is Gospel all Mercy and Pardon after the Fall is Gospel and a Fruit of the New-Covenant and the Truth is that they that Darken this lose the Life of the Grace of the Gospel and savours much of Ignorance and Pride It 's infinite Mercy that God hath opened a Door of Hope and Way of Mercy and Pardon of the sins of his People after Conversion as before and if they walk humbly with God in this way of his Ordaining they shall not miss of obtaining Mercy Heb. 4. 16. We ought to believe that God will continue the Grace of Faith and give us Repentance for sin and will Pardon our sins in this way of Repentance and this is according to the Law of the New-Covenant The Great day of Mercy and Pardon will be at the Great day of Judgment when we must all appear before the Judgment-seat of Christ Act. 3. 19. 2 Tim. 1. 18. Jude vers 21. Looking for the Mercy of our Lord Jesus unto Eternal Life And this I understand to be the glorious Ministration of the New-Covenant Heb. 8. 12. For I will be Merciful to their Unrighteousness and their Sins and Iniquities will I Remember no more Though Believers are interested in this Covenant and God pardoneth their Iniquities here in the Order and Way prescribed that they shall not prove their Eternal Ruin if we are not yet under the perfect and glorious Ministration thereof for the New-Covenant in the Perfection of it's Ministration is the Covenant of the perfect Restauration and Glory God do now remember the sins of his People so as to correct them by various Ways according to his own Will Psal 89. 30 31 32. 1 Cor. 11. 30 31 32. But then he will so Pardon the Iniquities of all his People as not to Remember them so as to Correct or Punish them Isa 33. 24. Mich. 7. 18 19 20. Quest Whether the Faith unto Quest which Justification is imputed be an Act of the Old or of the New-Man Answ True and Saving Faith is an Answ Act of the Soul renewed by Grace of the Law of God written in the Heart the New-Covenant admits of no Old thing it 's New Wine is not put into Old Bottles 2 Cor. 5. 17. Old things are past away behold all things are become New It 's the Act of the New Man from a principle of Life wrought in the Soul by the Gospel flowing from the Second Man the Lord from Heaven who is a quickning Spirit Note 1. That there is or may be a Faith without Life John 2. 23 24 25. and 8. 30 31. Mat. 13. 20 21. Luke 8. 13. 1 John 2. 19. 2. That that Faith to which Life is promised is an effect if Life Joh. 11. 26. Whosoever Liveth and Believeth in me shall never Die that is the Faith of Life that is an Effect of Life 2 Cor. 4. 13. Having therefore the same Spirit of Faith c. There is a Spirit of Faith that is the Spirit of the Gospel that begets Life and Faith in Men by the Word of Faith called by our Lord The Birth from above and a Begetting again by the Word of Truth Jam. 1. 18. and a being Born of God 1 John 3. 9. and 5. 18. The New-Covenant or Law in the Heart Heb. 8. 10. Quest If the Case be thus How shall Quest I know that my Faith is Right I shall be left still in Doubt and at a Loss in this Matter Answ I must say to this as Christ Answ said in another case By their Fruits you shall know them Mat. 7. 16 20. If thy Faith be the Effect of the Spirits Working and Work of the New Man then see 2 Cor. 15. 17. If any Man be in Christ he is a New Creature Old things are past away behold all things are become New New Light and new Life new Affections new Objects of Love new Delights sutable to the new Birth and new Man Which is created after God in Righteousness and true Holiness Eph. 4. 24. Gal. 5. 22 23. Where the Fruits of the Spirit are described as effected in the true Believer The Fruit of the Spirit is Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance c. Where these Fruits of the Spirit are in Truth there the Faith is Right and Saving But more particularly 1. Where Truth of Faith is there is Humility this is a special distinguishing Character of New Covenant Faith when the Soul is truly Humbled it 's the Property of the Effectual Working of the New covenant-Covenant-Spirit in the Gospel to lay the Creature low Rom. 3. 27. Where is Boasting then It is excluded by what Law Of Works Nay but by the Law of Faith So that Faith takes off all Boasting where it is in Truth and the Reason is because the true Believer seeth and knoweth that he is a poor Nothing wretched Creature in himself and that he must have all both Pardon Peace and Life from the Mercy of God in Christ Jesus and that all he doth or can do is no Meritorious Cause of Grace or Life of Pardon or Peace but that when he hath done all that he can he is an Unprofitable Servant And that his best Services are Defiled with sin and sinful Imperfections of Nature and this makes the Soul humble and low in it self to abhor it self and this declares it evidently to be under the Blessing pronounced by our Saviour Mat. 5. 3. Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Revel 2. 9. and 3. 8. This is the Man to whom God will look Isa 66. 2. and with whom He will dwell Chap. 57. 15. and that shall dwell with him for ever Zeph. 3. 12. to 18. For this groweth not upon the Old stock of Nature that is Proud and Self-conceited and if any New-Covenant Gifts come into such a Soul it is but as the Putting of New Wine into Old Bottles that will make them swell and burst first or last 2. Where Truth of Faith is there is Truth of Love and therefore it behoves every one to prove the sincerity of their Love that great New-Covenant Virtue and Heaven-born Grace to love God and Christ above all Mat. 22. 37. Eph. 6. 24. Mat. 10. 37. To love his Word and Will and to Delight in it and prize it above all Worldly Treasure Psal 119. 97 103 127. To love his People for his Sake because they are his and bear his Image and Likeness 1 John 3. 14. and 4 12. 3. Where Truth of Faith and Love is there will be
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
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
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
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
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
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
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
impossibilities God hath said that he that believeth not shall be damned and sworn that such shall never enter into his rest God must be unfaithful if wicked and ungodly men be saved who so live and die without Repentance and not only so but the Faithfulness of God binds them over to all the Plagues and Judgments threatned in the Book of God a dreadful word for all impenitent sinners and hypocrites and might serve to â—right them out of that dreadful estate 7. And finally all the Names and Titles 7. And finally all thâ—â—ules gâ—vâ—â— to God in Scriptuâ—e are significant given to God in Scripture are significant and serve to discover his Nature and Being to us as El God denotes him to be a strong Lord a creating preserving ruling governing Power Jehovah an eternal Self-Being and gives Being to all things especially to his Promises in fulfilling them Exod. 6. 3. I appeared to Abraham and to Isaac and to Jacob by the name of God Almighty but by my name Jehovah was I not known i. e. he appeared to them a God making Promises but now a God fulfilling Promises which his Name Jehovah imports and as he was then Jehovah a God fulfilling all the Promises made to Abraham c. relating to the old Covenant and bringing them into the Land of Canaan see Jos 21 44 45. and 23. 14 15. so he is Jehovah still and will as certainly perform all the Promises of the New Covenant to his spiritual Israel i. e. all that believe and obey the Gospel both of Jews and Gentiles Rom. 2. 10. Glory Honour and Peace to every one that worketh good to the Jew first and also to the Gentile and this our glorious God is in all both in Name and Nature gloriously infinite and infinitely glorious and eternal Exod. 15. 6. The right hand of the Lord is become glorious in power the right hand of the Lord hath dashed in pieces the enemy c. v. 11. Who is like unto thee O Lord among the Gods who is likâ— unto thee glorious in holiness fearful in praises dâ—ing wonders Deut. 33. 27. the Eternal God is thy refuge and underneath are the everlasting arms c. Jer. 10. 10. but the Lord is the true God he is the living God and an everlasting King c. Ps 90 2. before the Mâ—untains were brought forth or ever thou hadst formed the Earth and the World even from everlasting thou art God 3. How this one God subsisteth as he subsisteth in and of himself and is an infinite eternal glorious Self-being invisible and incomprehensible So in the Scriptures of Truth the Father Son or Word and Spirit is declared to be this one God so that this one God subsisteth in three Father Son and holy Spirit and these there are one each of the three is God and yet three is but one God 1. The Father is God Rom. 15 6. That 1 The Father is God ye may with one Mind and one Mouth glorifie God the Father of our Lord Jesus Christ 1 Cor. 8. 6. But to us there is but one God the Father of whom are all things and Eph. 4. 6. One God the Father of all 2. The Son is God Psal 45 6 with 2 The sâ—n is Gâ—d Heb. 1. 8. But unto the Son he saith thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom c. Heb. 1. 10. from Psal 102. 25. And thou Lord in the beginning hast laid the foundation of the Earth and the Heavens are the work of thine hands c. John 1. 1. In the beginning was the Word and the Word was with God â—nd the Word was God Isa 6. 3. The Sâ—râ—phims cryed one to another and said holy holy holy is the Lord of Hosts c. and it was Jesus Christ the Son of God they cryed out unto and called him the Lord of Hosts and that the whole Earth was full of his glory John 12. 41. These things said Esaias when he saw his glory and spake of him It is he who is over all God blessed for ever Amen Rom. 9. 5. This is the true God and eternal Life 1 John 5. 20 3. The Holy Spirit is God Act. 5. 3. 3 The holy spirit is God Why hath Satan filled thine heart to lye to the holy Spirit v. 4. Thou hast not lied unto men but unto God And the Lord states all Worship to be performed in this Name as the Name of the only true God Mat. 28. 19. go ye therefore and Disciple all Nations baptising them in the Name of the Father and â—on and of the Holy Spirit i. e. in the autâ—ority of that Name the great Name of God But I shall endeavour to speak more 2 A more distinct speaking tâ— thâ—s mystery largely and distinctly of this unsearchable Mystery though in this imperfect state we never can attain the perfection of Knowledg herein but rather believe the truth that it is than understand how it is I fear that many have been too boldly curious and confident in this matter which is in it self an unsearchable mystery the Apostles by whom as instruments it 's revealed to us contented themselves in the revelation thereof not curiously enquiring into the mystery it self but concludes it to be a mystery 1 Tit. 3. 16 And without controversie great is the mystery of Godlâ—ness God manifested in the flesh c. and the Apostle prayeth for the Saints that they might come to the acknowledging of the mystery of God even the Father and of Christ but we think it scarce enough for the Saints to acknowledg and believe this mystery but must come to know how it is and it may be by human distinctions so darken it that not one of a hundred among believers can understand and some because they cannot by reason understand it deny it and so lose themselves in the loss of Faith in the knowledg of God according to his own discoveries in the Word of his Grace That the Father is God and the Son is God and the holy Spirit is God is evident from the Scriptures beforementioned and might be evinced by many more and without all arguments the Scripture alone is the ground of our Faith and that all three must be included in the unity of the Divine Nature is as clear and that not only 1 Three in one prov'd by infallible consequence 1. By infallible deduction and necessâ—ry consequence from the Scripture which lets us know that there is none other God but one then we must rationally and religiously conclude that those three are all included in this unity of Divine Essence and is this one God or else necesâ—aâ—ily must own a plurality of Gods which is destructive to that unity in Essence 2. The Unity in Essence in these three is 2 Proved in their unity in Creation Preservation Redemption proved in their unity in the Work both of Creation
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.
to be of God and therefore God of the same Nature and is the Efficacious Effecting Power of the Father and the Son the Father is the Fountain and first Cause of all things it 's he of whom are all things the Son is the Medium or Arm by which it is effected for whose sake it was done and by whom it was done by whom are all things The holy Spirit is the Effecting Power accomplishing what he purposed in and by his Son as the Way hence the holy Spirit is called in Scripture The hand of God Job 26. 13. Psal 139. 5 10. Isa 50. 2. and 59. 1. The finger of God Exod. 8. 19. 31. 18. Deut. 9. 10. Luk. 11. 20. with Mat. 12. 28. The Power of God Luk. 1. 35. 24. 49. with Act. 1 8. The breath of God Ps 33. 6. Job 33. 4. And this is the Spirit of the Father and the Son and is Omnipotent Omniscient and Omnipresent this Spirit is in the Father and the Son and proceeds from the Father and the Son John 14. 16 17 26. 16. 7. and is the Convincing Converting Power of God the Teacher and Comforter of his People Whereas some say that the holy Spirit is The opinion that the holy Spirit is a Creature confuted a Creature a glorious Created Spirit and not God there is no ground in Scripture for such an imagination but its contrary to the Truth thereof The Reasons ordinarily rendred are 1. Because he is said in Scripture to be sent by the Father and the Son therefore subject to the Father and the Son and must be a Creature for greater is he that sends than he that is sent I answer He may be said to be sent of God and so is Christ the Son and to be subject to the Father and the Son yet one in the same Nature and Essence his being in Office and Work subject no whit derogates from his Divinity All the Actions of a man follows the Understanding and Will of which the Head and Heart is the seat yet the Hand works what the Head and Heart directs unto this argueth not that the hand is not essentially of the same body because subject to the head neither doth it argue inferiority though subjection in essence or substance but in office and work for every Member of the Body is of the same though every Member hath not the same Office and Work yet all are governed by the Head and Heart and shall be of the same in Glory to eternity I mind this low comparison which Reason can reach to illustrate this high and divine Myâ—â—ery by of Father Son and holy Spirit God may be and is said to be the Head 1 Cor. 11. 3. and 3. 23. and the Son may be said to be the Heart of God he thâ—◠〈◊〉 and is in the â—â—som of the Father John 1. 18. and came out from God Joh. 1â— 27 28. the holy Spirit the Hand by which the Head and Heart worketh and accomplisheth all as I minded before yet all three in unity of Nature Will and Work 2 Reason because it 's said he shall not speak of himself c. this shewes him not to be God Answ This is not spoken by Christ to declare the Spirit not to be God but to distinguish the Spirit of the Father and the Son from all false Spirits whether of Devils or Men that as the Father hath honored the Son and will have all men to honour the Son even as they honour the Father Joh. 5. 23. so it is the Office and Work of the Spirit not to speak of himself or of the Father either distinct and without the Son but to be opening the Mystery of the Father and the Son the good Will of the Father in the Son to shew Jesus Christ unto us because he is the Way the Truth and the Life Joh. 14. 6. If our Teaching be of the Spirit of Christ it opens Jesus Christ unto us and the Mystery of the Love of God in him the Pardon Peace the Life and Salvation which is in him 1 Cor. 2. 12. Now we have received not the Spirit which is of the World but the Spirit which is of God that we might know the things that are freely given us of God but false Spirits speak of themselves and exalt themselves and in something or other designedly derogates from Christ and the Salvation that is by him In this Answer note these two things 1. In that he speaks not of himself but shews us the things of Jesus Christ things to come i. e. the Salvation to come that is to be obtained by our Lord Jesus Christ with eternal Glory it is so far from proving him not to be of God that it indeed proves him to be God and one in the same Work with the Father and the Son to exalt the Son as the Father hath And 2ly That he is in this by our Lord clearly discovered to us in way of distinction from all false Spirits who exalt themselves and not the Son of God and iâ— the special character or discovery of the difference between the Spirit of God in its Workings and the Spirit of the World the one exalts Christ our Lord and Saviour opens him and the Mysteries of Life by him the other leaves him out speaks of it self and exalts its self without him and this is indeed the Spirit which is not of God or of Christ what ever persons pretend unto in this false self-exalting and Christ-abasing Spirit 3 Reason Because the Spirit is said to hear to have a hearing property what he shall hear that he shall speak c. Answ 1. Hearing in it self is no argument to prove the Spirit not to be God for God in Scriprure is frequently said to hear Ps 65. 2. Jer. 8. 6. 2. Hearing in Scripture-sense imports Understanding Mat. 13. 13 14. so that by Hearing in that saying of Christ we are to understand is meant the Spirits Understanding and Knowledg of the depths of the Mysterys of Salvation that is by Jesus Christ and to be opening that to the Saints 1 Cor. 2. 10 11 12. 4. Because it is said that the Spirit maketh intercession for the Saints according to the Will of God therefore not God Answ The word properly must be understood in us Rom. 8. 26 27. the scope of the matter explains its self the Spirit helpeth our infirmities this is the way of the Spirits intercession by helping our infirmities with sighs and groans which cannot be uttered rationally this must be in us and this sutes with the Scripture in this case Jude v. 20. praying in the holy Spirit so that the Spirits Intercession for us or in and by us is by helping our infirmities both in matter and manner according to the Will of God Zech. 12. 10. Christ our Mediator is our Intercessor for us and the holy Spirit is our Intercessor in and by us helping and assisting us to pray for such things as
we need and in such a manner as we ought so that all those Titles given to the Spirit in the Scripture and those Works ascribed to him relating to his Office and Work in the God-head no whit derogates from his Union in the same Divine Nature or eternal Existency in and with the Father and the Son That there is any personality in God or three Persons in the Divine Essence is a Language I do not yet understand is made use of in the Scriptures therefore I avoid the terms though I am not willing to question or doubt but that those who use it who are godly and understand what they say do it thereby to express the Truth of the Scripture-distinction in the Trinity i. e. that there is Father Son and Spirit in unity of Nature and is but one God the word Person being not at all as I know given either to the Father or holy Spirit but to the Son as God and Man in one Person The truth of the Trinity proved from the Old Testament And this Truth i. e. a plurality in one infinite and eternal God is clearly to be proved from the Old Testament even from the Creation and that probably in more clear and God-like Terms of Distinction than Persons which probably the Learned have avoided for some at least supposed good Reasons on which account I shall at present say no more onely present to those that understand Gen. 1. 1. with vers 26. The sum of all is this That God is One Eternal Infinite Substantial Being distinguished into Father Son and holy Spirit and in all there are Divine and Distinct Relative Properties and Operations yet in all no one wills no one acts without the other Gen. 1. 1 2 26. Heb. 1. 2. Job 33. 4. Thus have I given a brief Discovery of The Conclusion my little little Apprehension in this great and wonderful Mystery of all Mysteries whom rightly to know is Life Eternal a Mystery not too curiously to be pried into but in the plain Demonstration of his own Word and I am sure it will remain a Mystery still This I believe is necessary for every Christian to believe in this matter That there is One onely True God and that this True God is One in Essence and Nature and that the Father Son or Word and holy Spirit is this True God That Jesus Christ in his both Natures Divine and Humane is the Son of God The second Man is the Lord from Heaven 1 Cor. 15. 47. And that the holy Spirit is the Out-goings and Effecting Operations of God and so is God of the same Nature the Enlightener Convincer Converter Sanctifier Strengthener and Comforter of the Saints in and 〈◊〉 â—eaâ—s appointed for that end i. â— tâ— Word of Truth and Doctrine of the Gospel Fourthly Where this glorious God is 1. He is in all places by his Spirit Psal 4 Where God is 139. 7. Whither shall I go from thy Spirit and whither shall I flee from thy presence See Vers 8 9 10. Prov. 15. 3. The Eyes of the Lord are in every place beholding the evil and the good 2 Chron. 16. 4. The Eyes of the Lord run to and fro throughout the whole Earth to shew himself strong in behalf of them whose Heart is perfect towards him And as he is by his Spirit every where So 2. His Paternal Presence is in Heaven God the Father is in Heaven his Glorious Majesty for we must believe God to be a Substantial Being not â—n Airy Fancy a Nothing and such a Substantial Being as the Scripture declares him to be yea and infinitely beyond all Verbal Declaration or Heart-Conception that He is such an One whom no man hath seen nor can see and live such a One in his own Glory that if he should discover himself to the World would destroy it at once for no man hath seen him or can see him 'T is true Jesus Christ his Son is the Brightness of his Glory and the express Image â—f his Substance Heb. 1. 3. But the Glory of the Father is a hidden Glory and by the Son the Father hath been and shall be revealed in His Times 1 Tim. 6. 15 16. And Heaven is his Throne and the Earth his Footstool That the glorious Habitation of God is in Heaven is clear from Scripture-Revelalation that whiles the Son was on Earth the Father was in Heaven John 20. 17. Touch me not for I am not yet ascended to my Father but go to my Brethren and say to them I ascend to my Father to and your Father to my God and to your God And Christ teacheth to pray Our Father which art in Heaven c. Mat. 6. 9. And the Heaven where the Glorious Majesty is seems to be above all Created Heavens in the Increated Heaven his Eternal Habitation For as God is Eternal so He must have an Eternal Habitation Which is the Heaven into which Christ our Lord is Ascended to the Right Hand of Power and Glory Ephes 4. 10. He that descended is the same that ascended up far above all Heavens c. The most Glorious Heaven and Eternal Habitation of GOD far above all Created Heavens is called The High and Holy Place where He dwells Isaiah 57. 15. Psal 8. 1. Thou hast set thy Glory above the Heavens i. e. the Created Heavens Psalm 113. 4 5 6 The Lord is High above all Nations and his Glory above the Heavens Who is like unto the Lord our God who dwelleth on High who humbleth Himself to behold things in Heaven and Earth i. e. To behold things in his Created Heaven and Earth Who is said to humble himself to behold things in Heaven and Earth that is Because the Created Heavens and Earth are all in the Fallen State by reason of the Sin and Fall of Man Therefore God doth greatly humble himself in looking after the Heavens and Earth in the Fallen State CHAP. II. Of the Holy Scriptures That it is the Divine Word and Will of God proved by many Divine Arguments I shall now proceed to present some grounds to prove the holy Scriptures to be the Word Will of God the holy and vine Truth of God it being a matter of concernment for Christians to be established in next our believing that there is a God and indeed we cannot savingly believe that God is unless we believe the Truth of his Word that it is the Divine Revelation of his Will relating both to matters of Faith and Practice in order to our spiritual and eternal well-being And I trust I shall propound several weighty and undeniable grounds for Confirmation of Faith in the Truth and Divinity thereof And the fâ—rst â—ort of Grounds I shall present 1. It s own witness which proves it Diuine are such as ariseth from it self that we may see its own Witness full of all sufficiency to prove its own Divinity 1. It s Divine Purity proves it to be of 1. It
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
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
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
or Powers c. By things invisible we are to understand the Angels and the same Principalities and Powers compared with Eph. 3. 10. where the Angels are called Principalities and Powers in heavenly places 2. Reason teacheth that they must be and are created or else they must be eternal which is proper to none but God and if so they must be God but they are not God but his Creatures made by Him and for Him 3. The time when they were created this 3 The time when they were created is not expressed with clearness in the Scripture though it is supposed that they were created in one of the six days and that it was in the first day Gen. 1. 1. that under the term of Heavens God created the Heavens and the Earth the Angels are included But to me it seems probable that they And that before the six days Creation were created before the beginning of the six days Creation and not included in the six days Work Reas 1. Because the Creation mentioned Reas 1 Gen. 1. seems to be the Creation of the visible Worlds i. e. of the Heavens and the Earth and not the celestial invisible Angels and that not only because there is nothing expressed about the Creation of the invisible Spirits but of the Heavens and the Earth with the manner thereof But 2. In that Creation all things were made Reas 2 for the use of Man therefore Angels were not any part of that Creation for they were not created for the use of Man before his Fall though since imployed in that Service the Scripture gives us no such testimony nor could it stand with his estate in Innocency being left to his own both will and power to stand or fall neither had he need on any other account being perfect in his estate and under God Lord of the whole Creation Reas 3. It is not probable that they Reas 3 should be any part of the six days Creation that being made for Man and therefore as a punishment upon Man fell all with Man both the Heavens Earth and all things therein of the six days Creation fell into a corrupted estate by the Fall of Man Gen. 3. 16 17 18 19. Job 15. 15. and that is it that the Heavens must be restored as well as the Earth 2 Pet. 3. 13. Heb. 1. 11 12. and if Angels had been then and on the same account created they must all have fallen with Man for the Sin of Man And therefore Fourthly probably not Reas 4 only the Creation of Angels but likewise the Fall of the Apostate Angels was over and past before God created this World And God might create this World and Man in the room of the Apostate Angels which may be one reason of their exceeding hatred and malice against Man And probably it be the Angels that are spoken of Job 38. 7. called Morning-Stars and the Sons of God who were present at the Creation of the World and sang the Praises of God in beholding thereof when the Morning-Stars sang together and the Sons of God shouted with Joy Compare it with v. 4 5 6. By all which it seems to appear that the Angels were the first of Gods actual Creation and the first World that he made was the World of Angels and may be included in the plurality of Worlds Hebr. 1. 2. 4. The Matter of what they were created 4 The â—â—tter of what thâ—y were 〈◊〉 p 〈…〉 bly of th◠〈◊〉 Elâ—ment is not in Scripture so clearly expressed as the Creation of the visible World is It is evident that they are Spirits substances and not fictions and imaginary only but spiritual Bodies or Substances whether they were made of all the four Elements or any of them which some deny is not to us maâ—erial though the Scripture seems most to adhere in their Description to that of Fire that they are of fiery Bodies though invisible it is true they appeared sometimes in the likeness of Men yet it seems that when they appeared most proper to their own nature it was in the likeness of Fire it was a Chariot of Fire in which Elijah was carried up to Heaven 2 King 2. 11. chap. 6. 17. Elisha prayed and said O Lord I pray thee open his Eyes that he may see and the Lord opened the Eyes of the Young man and he saw and behold the Mountain was full of Horses and Chariots of Fire round about Elisha The Angels seem to be in their invisible Glory for the Young man could not see them till his Eyes were open to this the Prophet seems to agree Psal 68. 17. The Chariots of God are twenty thousand even thousands of Angels Ezek. 1. 13. The likeness of the living Creatures was like burning ceales of Fire and like unto Lamps c. Exod. 3. 2. the Angel of the Lord appeared to Moses in the Bush burning with Fire and the Angel of the Lord appeared unto him in a flame of Fire out of the midst of the Bush c. with Act. 7. 30. Psal 104. 4. who maketh his Angels Spirits his Ministers a flaming Fire I understand the proper reading of the Words to be this to have the true sense thereof He maketh his Spirits Angels that is Messengers this holds analogy with the Scriptures and with Truth Angel signifying Messenger to make his Messengers Spirits is improper they were made so at first and he maketh them his Messengers even a flaming Fire his Ministers that is Ministring Spirits his Angels These things thus considered I most incline to this that they are for the most part of the fiery Element 5 The Number of Angels as to the account 5 The Number of Angels numberless of Man they were innumerable we may say as Rev. 7. 9. in another case a great number which no man could number God did not create them as he did Man one Man and one Woman to increase the World thereby and the Number to come forth in many Generations but he made them all at once a multitude in this Creation the Prophet speaking of good Angels saith Ps 68. 17. The Chariots of God are twenty thousand even thousands of Angels Where he names a certain number for an uncertain as appears by Dan. 7. 10. Thousand thousands ministred unto him that is of Angels for they minister to Christ and serve him in Judgment and ten thousand times ten thousand stood before him that is to be judged by him Mat. 26. 53. Thinkest thou that I cannot now pray to my Father and He shall presently give me more than twelve legions of Angels The fallen Angels are multitudes Mar. 5. 9. therefore they must needs be many in their first Creation 6. The state in which they were created 6 The state in which these were created must needs be good holy pure perfect for â—s they were a higher and foregoing Creation excelling Man in their Creation so they must be good for God who was and is Goodness
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
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
this way as that they thought scarsly any Scripture there or worth a looking into unless brought in in this way which is a great and dangerous temptation But if at any time the Spirit of the Lord do in distress supply the soul in this way it may be known 1. When the Scripture is suitably applied to the souls condition 2. When the fruit thereof is thankfulness to God humility and an humble walk with God and with his people for delusions in this case are accompanied with bad effects as pride self-exalting neglect of duty to the Lord and slighting the Word unless it be in this manner of revelation as it 's called but to the Believer every word of the Lord is pure and precious and the Spirit meets with sealing evidences sometimes in one word and sometimes in another from the openings of the Grace and Glory of the new covenant with the applications thereof so that the soul can say on good ground this is my promise where-ever it finds it my Grace my Glory and the Lord is my Portion my God in whom I trust 2. By his work in the soul 2. The Spirit seals Assurance by his work in the hearts of Believers as by his Word he leaves such an impression upon the soul of his own likeness by which the whole man is in a measure formed into the Image and likeness of Christ that upon examination the Believer finds the Spirit of Christ is there he finds Faith and Love and Humility and Meekness and Obedience and Joy in the Lord from whence the Believer clâ—arly concludes that the Spirit of the Lord is there it is the Spirit of Adoption that inables those in whom it is to cry Abba Father that is it discovers the Adoption and Sonship to the soul and this doth not import alwaies an undoubted assurance yet the soul can cry it out cry Abba Father so it is in both Scripture that speaks of this truth Rom. 8. 15. Gal. 4. 6. It 's a Metaphor taken from children who when their Father frowns or hides his face yet they lose not their relation though they cry yet their cry is Father Father so gracious souls that have the Spirit of Adoption though but low in their apprehensions yet they cry it out Father Father and claim their interest and relation still Obj. In the same Scripture it 's said for Quest ye have not received the Spirit of bondage to fear again but the Spirit of Adoption c Which seems to import that where the Spirit of Adoption is all doubting and fears is done away and John saith 1 Joh. 4. 18. That perfect love casteth out fear Answ 1. We are to understand that the Ans Apostle in this place is distinguishing between the two ministrations i. e. between the old and new Covenants and the differing spirit that each tended to the first with all its sacrifices which could not make the comeâ—s thereunto perfect as pertaining to the conscience Heb. 9. 9. and 10. 1. had a natural tendency to leave them under bondage and fear there being a remembrance of sin every year when the sacrifice was over they must necessarily be under fear till another sacrifice But the Gospel ministration is a ministration of Liberty Life and Peace by that one Sacrifice once offered for all that there is no cause of fear for need of another Sacrifice so that the spirit of the Gospel in the ministration thereof hath its natural tendency to take away legal fear out of the hearts of Believers where the spirit of the Lord is there is liberty that is from the spirit of bondage it doth not import that the Saints are freed from the filial fear of God nor from fear of sinning against him nor from having an holy fear of themselves lest they come short Heb. 4. 1. And it 's true perfect love casteth out fear that is that fear which hath torment the legal fear and it 's true likewise that if we did or could live up in the perfect apprehension of the love of God in Christ to us which could perfect our love to him we could not fear the legal fear you cannot fear that one whom you believe do intirely love you will do you hurt so live in this love of God and you cannot fear this fear that is you cannot fear that he will damn you and destroy you after all the Gospel-grace and manifestations of his love But yet for all this you may fear and you 'l have need sometimes to fear your own naughty hearts and sinful nature and to take heed of an evil heaâ—t of unbelief to depart from this Living and Loving God So that the sum of all is this that Believers under the Gospel are freed from the old covenant spirit of bondage and under that notion cannot fear again because they are by one Sacrifice for ever perfected they need not another to take away their sins if they live up much in the love of God they cannot fear that God will hurt them but do them good But when their fear works so high as to disclaim their relation that is besides the Spirit of the Gospel unless it be as a punishment of some former or present sin thereby to work the soul to a more watchful frame how it walks for time to come Now this new Covenant assurance as it admits of degrees so in the highest degree it admits of imperfection and reacheth not so far as sight and injoyment so that in the same souls may be high confidence and comfort at one time and flagings and fears at another not fears of Gods love and faithfulness nor the all-sufficiency of that one Sacrifice but fear of our own deceitful hearts and naughty natures and the reason is because as I said before our assurance depends not only on the truth and faithfulness of God in his Word but likewise on the truth of the work of Grace in us and that work being imperfect as in us our assurance must needs be something like unto it but when that which is perfect is come then that which is imperfect shall be done away then no more sin nor sorrow no more fear of coming short of that rest Quest If our assurance must come in Quest from the Divine works and workings of the Spirit through the Word in the way by you prescribed is it not the way to keep souls under doubtings still when those Divine Virtues are low and hardly discernable by reason of corruption it must needs minister occasion of doubting Answ 1. This is the most certain and infallible Answ way of discerning our interest and in this the Devil cannot delude or deceive souls when our assurance comes in from Scripture-grounds but the other is uncertain souls may be deceived and the most certain and sure must needs be best and most satisfactory to the sincere Christian 2. Those high supposed assurances without relation to the Word or work of the Spirit if true may fail as
way in which souls may undoubtedly read their interest it 's true it 's matter of meditation and consolation to gracious souls to have the Word brought into their remembrance but not the way prescribed by which they may undoubtedly conclude their interest 2. The Scripture saith that we should be able and ready to give a reason of our hope now this is no sufficient reason according to the Scripture either to satisfie our selves or others that I had such a Scripture brought home to me at such a time in which the assurance of my interest in Grace and Life was sealed this singly of it self may be true or false if there be not the rational Scripture ground that is the true work of Grace it 's a hundred to one but it's false and delusive therefore at a distance from the work of the Spirit it 's no sure ground for Satan can make use of Scripture to deceive souls So that I say that evidence that may admit of doubt and if the party receiving it be void of those evidences I have minded then it 's undoubtedly false and therefore not over-confidently to be built upon But in the other way of concluding our interest from the work of the Spirit in us suitable to the Word without us when there is an answerableness in this matter it 's surely of God and in this the Devil will not cannot deceive you it works you more to love and be like the Lord but the other if not right it serves rather to harden and to cure miscarriages ever after Well saith such a soul I had such a word brought in at such a time in such a manner in which I was sealed I will never let go that it was of God I fear neither Devil nor men c. Though the right use of former experiences is precious yet I fear this hath proved to the damage of many souls And on the other hand gracious and tender souls that hath the root of the matter in them understanding that this is the supposed way to get assurance and having no experience thereof in themselves put their souls upon the rack of doubts and fears without cause fearing they have no Faith being afraid to draw conclusions from right Gospel grounds O saith the soul I never had experience of such a sealing evidence therefore I fear all is naught 4. Some talk of assurance at such a rate not only as if it must come in some strange immediate way from the Spirit but likewise it must come to whom and when he pleaseth and that it 's retained from some for ever that is in this World and as if it were reserved to sometimes and for some persons c. And this puts tender and serious souls to a doubt in the matter where ever they may meet with any comfortable assurance of the love of God to their souls c. To this I say it 's true it is the gift of God but no other than the Spirit and Faith is and if any one hath not the Spirit of God and Faith he is none of his and whoever can assure himself that he hath the Spirit of Christ is sure of all for God no more with-holds assurance from any of his than he does his Spirit and the virtues thereof but it is as common for all Saints as believing though all Saints are not so commonly instructed herein God is no respecter of persons he would have all his little ones to have the consolations of the Gospel it is true there are causes why God may hide his face from his people in this matter but that relates to themselves as the cause which is the second hindrance of assurance 2. Sin proves a great hindrance to the 2. Sin proves an hindrance to assurance comfortable assurance of the Saints and that 1. Sometimes through mistake and 2. Sometimes justly 1. Sometimes through mistake for indeed sin if seen and repented of cannot justly hinder assurance for to such souls there is the promise of mercy they are under the promise of the pardoning Grace of the Gospel 1 Joh. 1. 9. The remembrance of old sins or new sins if repented of should not hinder 1 Joh. 2. 1 2. 2. Sin sometimes justly hinders assurance when it is regarded in the heart and unrepented of it stares in the conscience and fills the soul with fear and no wonder if sin be harboured secretly in the soul whether it be pride covetousness oppression disobedience neglect of duty loss of first love c. one of these two things must necessarily follow either 1. a dull insensible hardened frame without all fear or doubts or 2. Clowds and darkness doubts and fears do arise about interest and that justly too till the soul do repent forsake and turn to the Lord If I regard iniquity in my heart God will not hear my Prayer there is the same reason as well as rule for a Believer to repent of sin before he can have true Peace as for a sinner in the first work of Conversion for sin is the same still where-ever it is and on this account it is that God doth hide himself from his people and leave them under affliction and sorrow Deut. 32. 20. And on this account it is that persons may have a comfortable assurance and lose the sense thereof again by renewed acts of sin without repentance 3. Hindrance is mistakes in the manner 3. Is misunderstanding the Spirits working and method of the Spirits working and so of witnessing in some cases proves a great hindrance to Christians in their assurance by reason of which gracious souls take up that against themselves as an hindrance which is one of the most assured grounds of the truth of Grace and of the Spirits working to instance Joh 16. 8 9 11. The Spirits work is to convince the world of sin of righteousness and of judgment now when the Spirit in the Word effects this work in the hearts of sinners when they see themselves to be sinners and miserable in themselves and that they are unrighteous and that their own righteousness is nothing worth and that there is righteousness in Christ for sinners because he is gone to the Father to make good his suffering on that account and of the certainty of Judgment because the Prince of this World is judged this work being effected in them they sink in their spirits and think they are undone that there is no hope of mercy when they are in the high-way of mercy and the Spirits working in order to their eternal safety Hard it is to suffer the loss of all things not only their sins but their own righteousness and to submit themselves to the righteousness of Christ Phil. 3. 7 8 9. and this not only in the first work of Conversion but after some progress in Christianity many gracious persons are exceeding liable to this mistake O saith the gracious soul that lives most in self-examination and so in the knowledg of
himself and the badness of his own nature I find such a deadness in my nature such an indisposedness to that which is good c. that I fear all is naught and that it is not for such a one as I to think that I have any thing of good in me This I know is the case and complaint of many gracious souls whereas this is one of the most undoubted evidences of being possest with the Spirit of Christ and so in a state of Grace Rom. 8. 9 10. The Apostle having asserted this truth That if any man have not the Spirit of Christ he is none of his but how shall I know that I have the Spirit of Christ The Apostle answers this question If Christ be in you the body is dead because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see that there is nothing but death in your own nature because of sin but the Spirit is life because of righteousness that is if the Spirit of Christ be in you it hath discovered your own death to you you see there is nothing but death in your bodies by reason of sin but the righteousness of Christ the Grace the Mercy the pardon of sin for the sake of Christ is the life of your Spirits this is a certain evidence of the Spirits work when it causeth souls to be sensible of their own death and the life that is in Christ Jesus and that not only in their first conversion and turning to the Lord but it keeps up and carrieth on that work in the hearts of Believers all the daies they live in this world Col. 3. 3. For ye are dead and your life is hid with Christ in God not only dead to sin but you do or should know that there is nothing but death in your nature as of your selves and your life is in Christ hid there so that sometimes Christians themselves that are interessed in it can scarce see it or believe it altogether hid from wicked men they are strangers to it and as for the glory thereof hid from all Saints till Christ who is our life do appear then shall they appear with him in Glory v. 4. that this is so sure a character of the Spirits working doth further appear Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing O but when Christians are taught this lesson they think they are undone and so indeed they are in themselves but it 's an high discovery of the Spirits working the flesh never did never will discover its own badness but the flesh will be alwaies priding it self and puffing it self up though altogether without cause but Blessed are the poor in spirit for theirs is the Kingdom of Heaven Matt. 5. 3. That is those who are sensible of their own poverty and want of all good in themselves that what of virtue is in them is of the Lord and from him and that their righteousness and life is of free Grace in our Lord Jesus Christ so that this it 's evident hath been a needless hindrance in the way of the Christians comfort and is rather a strong ground to confirm them in the truth of their partaking of Gospel Grace 4. Hindrance is mistake about the end of seeking 4. Hindrance is that mistaken notion amongst many Christians that is that we must seek God and his Glory only in all our seekings services and sufferings and not any thing for our selves O saith the gracious soul I cannot I dare not lie I find that I cannot but have respect to my self and mine own salvation if that were left out I should sink and fail in the work and that makes me fear that it is not right what-ever I do Doubtless this is a mistaken notion and contrary to the very drift and scope of the Gospel for the great design of God in the work of Redemption next his own Glory was the salvation of poor sinners and to suppose that God would have his people to leave out their own good and salvation in the Gospel work which he himself hath so much designed in the whole work of Gospel Redemption is contrary to all both divine and humane reason 1. The incouragement to believing obeying and suffering is this Justification Act. 13. 39. Salvation Mar. 16. 16. Act 16. 31. Rom. 2. 10. Augmentation of Glory 2 Cor. 4. 17 18. And certainly God would never have stated these as incouragements if he would not have his people to have respect thereto 2. This is that which hath been the encouragement of the Saints throughout all generations and that which they had in their eyes to which they had respect and which they sought after Matt. 19. 27. Peter's question with Christ's gracious answer We have left all and followed thâ—e and what shall we have Heb. 11. 13 14 15 16. describes the Patriarks to be seeking a Countrey and so to have respect to the recompence of reward and God's owning them therein wherefore even for seeking an heavenly Country according to the will of God he was not ashamed to be called their God for he hath prepared for them a City ver 24 25 26. Moses left Egypt and Pharaoh's house and refused to be called the Son of Pharaoh ' s Daughter and chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season esteeming the reproach of Christ greater riches than the treasures of Egypt for he had respect unto the recompence of reward 1 Cor. 9. 24. to 27. Rom. 2. 7. Heb. 10. 34. 36. Rev. 22. 14. with multitudes of like Scriptures that might be mentioned in this matter In all which it appears that it is the will of God and hath been the design of the Saints in all ages to be seeking after their own spiritual and eternal welfare and indeed it 's one of the first exhortations of Christ to his First seek the Kingdom of Heaven and the Righteousness thereof c. and the reward is that which all true Believers must and do believe Heb. 11. 6. To clear this matter further I shall mind 4 Things to clear this matter four things 1. That we are to seek God and his Glory first and chiefly because he is the chiefest good and in seeking him and finding him we find all yet not to leave out our selves and our own good in seeking him it is for his worth that we seek him that we may be able in truth to say as the Prophet Lam. 3. 24. The Lord is my Portion saith my soul therefore will I hope in him for when once the soul hath an interest in Christ and in God he hath an interest in all 1 Joh 5. 12. He that hath the Son hath life 1 Cor. 3. 22 23. 2. He that truly seeketh the honour of God and Christ seeketh his own honour in
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
live to and obey the Lord he will meet with you and your souls shall meet with him and have fellowship with him Isa 64. 5. Joh. 14. 21 23. Read those Scriptures at your leasure 3. If you love Christ you do love what 3. Love what he loves and hate what he hates he loves and hate what he hates you love Holiness Righteousness and Obedience and hate sin and iniquity and disobedience and every false way though you be hated of the wicked for so doing Psal 97. 10. Ye that love the Lord hate evil he preserveth the souls of his Saints he delivereth them out of the hands of the wicked i. e. Though the wicked hate and persecute the Saints for their hating and forsaking the waies of the wicked yet let those that love the Lord have evil still for God will deliver them out of the hands of the wicked that do hate them for their hating of wickedness O therefore ye that love the Lord hate evil and love goodness Amos 5. 15. Hate the evil and love the good c. This is that which God loves Psal 11. 7. And Christ loves Psal 40. 7. Heb. 1. 9. Thou hast loved righteousness and hated wickedness wherefore God even thy God hath anointed thee with the oile of gladness above thy fellows Do you love God and Christ above all then shew it in this way Abhor that which is evil and cleave to that which is good it is to be feared that most that bear the name of Christian in the World do in truth hate that which God loves and love that which he hates an infallible discovery that the love of God is not in them 4. Those who love the Lord do love 4. They love his appearing his appearing and long to be with him surely those who talk of love to Christ but care not to be with him desire not his coming that they might more fully enjoy him do but talk of love it is love but in word and tongue not in deed and truth if the Bride pretend love to the Bridegroom but desire not the Marriage-day could be content if that never come it argues but little or no love sutable to such a relation If the Wife pretend love to her Husband and when he is gone from home care not where ever he do return it 's but little sign of love so for souls to talk of love to Christ but desire not the enjoyment of him in the nearest relation do but deceive themselves they have ground to fear their love is not right they will be content to go to him and to enjoy him when there is no remedy when they must go to him or to a worse place and to worse company I fear this is the case of most who think and say they love Christ the truth of this that they who love Christ do love his appearing that they may be with him See 2 Tit. 4. 7 8. Tit. 1. 13. Heb. 9. 28. Rev. 22. 20. Whence it 's apparent that it 's those that love his appearing that shall have the Crown of Righteousness It is to them that look for him that he will appear a second time without sin unto salvation 5. Those who love God do love his 5. They love his people people also for his sake which was the second thing proposed because the worth of Grace is in them Divine Virtue is in them the Name of God is upon them they are the children of the same Father members of the same Body heirs to the same Kingdom and Glory and therefore they love them this is the command of God 1 Joh. 4. 21. And this is the Commandment we have from him that he that loveth God do love his Brother also And the disposition of the Saints Chap. 5. 1. Every one that loveth him that begat loveth him also that is begotten of him Quest But how shall I know that I love Quest the people of God in truth Answ It is then true love when it is sincere Answ It is true when sincere and unfeigned love not hypocritical and in shew only 1 Joh. 3. 8. Let us not love in word and in tongue only but in deed and in truth there is much word and tongue-love but little deed-love much feigned love but little unfeigned love 1 Pet. 1. 22. Seeing you have purified your hearts in obeying the truth through the spirit unto unfeigned love of the Brethren c. Our love to the Brethren must be of the same nature as it is to God because if we love rightly it must be for his sake And surely we cannot rationally imagine that God will accept of hypocritical love word-love tongue-love love in shew feigned love no God abhors it and so should men Rom. 12. 9. Let love be without dissimulation it is sincere love to the Brethren that is right and true 2 Cor. 8. 8. I speak not saith the Apostle by Commandment but by occasion of the forwardness of others and to prove the sincerity of your love 2. It is then true when it is spiritual 2. When it is spiritual love when it is for God's sake and for Christ's sake because they belong to him This is true and sincere love when we love for his sake Mark 9. 41. For whosoever shall give you a cup of water to drink because ye belong to Christ verily I say unto you he shall not lose his reward The Lord takes well any the least token of love shewed to any because they belong to him because it is a token of their love to him in any who shew kindness for his sake Mat. 10. 42. As the greatest shew of love if it be not for his sake is not accounted of with him so the least act of love for his sake shall be rewarded because that where little acts of love are for his sake greater acts will be if opportunity and ability concur 3. It is then right and true when it manifests 3. It is a doing-love it self in action when it is as ready to do as to speak yet it is but word and tongue-love I say true love to the Brethren is a doing love for soul for body for both as occasion and need requireth according to ability 1 Joh. 3. 17. But whoso hath this Worlds good and seeth his Brother hath need and shutteth up the bowels of compassion from him how dwelleth the love of God in him Those that are streight-hearted and streight-handed towards the people of God in their necessities have ground to suspect themselves that they love neither God nor his people And sutable to the abilities that God gives in the World does he expect that men do in this matter where he gives much he expects much 1 Tit. 6. 17 18 19. And that it be done willingly and not grudgingly for that is not thank-worthy nor is it any true discovery of love The Lord loveth a chearful giver 2 Cor. 9. 7. 8. 12. Rom. 12.
are as nigh to God as rich in Grace and Glory as the richest Jam. 2. 5. Hearken my beloved Brethren hath not God chosen the poor of this World rich in Faith and heirs of that Kingdom which he hath promised to them that love him 8. Yet if it be divine and true it runs 8. It is sutable to the causes of love out sutable to the causes of love for though true love be universal and impartial yet it is not blind but fixes most where it apprehends most of God most of Holiness Humility Love and constancy in the way and work of the Lord for this is certain that if we love for Godliness sake where we see most of Godliness and the image of Christ there we love most and this need not be stated as a duty for it is the property of true Grace and Love so to do we have Christ our Lord for example in this matter who had his beloved Disciple above the rest Joh. 13. 23. 20. 2. 21. 20 24. Not but that he loved all and so must we love all the Lord's people with the same love although there may and will be degrees therein Psal 16. 2 3. My goodness extendeth not unto thee but to the Saints that are in the earth and to the excellent in whom is all my delight So did Paul prize and prefer Timothy above all the rest of the Ministers with him for the excellency of spirit that was in him Phil. 2. 29. 20 21 22. And on this account a poor Saint may have more spiritual cause of love in him than a rich one he that is poor in the World may be rich in Grace and a rich Saint in the World may be rich in Grace and have more cause of spiritual love than some that are poor not but that all that are truly gracious are spiritually rich in Grace yet God giveth differingly as he pleaseth and there are differing capacities and improvings of what is given but this is certain that faithful improvement shall have addition and increase 9. And lastly True love to the Saints is 9 They love constantly constant love not by fits and good moods sometimes love and sometimes hate like the Religion of some who under convictions or afflictions will be very religious and make promises but when the fit is over their Religion is ended but true love both to God and his people never faileth 1 Cor. 13. 8. It is constant in adversity as in prosperity under weakness â—railties and miscarriages as under highest demonstrations of purity It 's true Saints under sin must be reproved and so it may be that some strangedness may be requisite yet love must still continue Gal. 6. 1 2. Heb. 13. 1. Let brotherly love continue to strangers as well as acquaintance ver 2. Prov. 17. 17. A friend loveth at all times and a brother is born for adversity Love in adversity continueth faithful in adversity if it reprove for sin and miscarriage it doth it love and faithfulness Prov. 27. 6. Faithful are the wounds of a friend but the kisses of an enemy are deceitful hence the Prophet saith Psal 141. 5. Let the righteous smite me and it shall be a kindness let hâ—m reprove me and it shall be an excellent oile which shall not break my head c. Where truth of love is it 's constant while the cause thereof continueth and in any miscarriage it doth all its works in love 3. They that love God do love all men 3. They love all as men they love Christians as such and they love men as men and enemies as enemies persecuters as persecuters they love them with the love of pitty and compassion and this is their duty and disposition in some measure if made partakers of the Grace of God in truth Mat. 5. 44. to 47. If ye love them that love you that is only them what do ye more than others Nothing more eminently discovers a gospel-Gospel-spirit than this for this is clear above nature nature never teacheth this lesson but the contrary Nature teacheth to hate and seek revenge on enemies but Grace teacheth to pitty them and pray for them and what Christ taught his Disciples he practised himself both in doing and praying for enemies Luke 22. 50 51. 23. 34. And this lesson Stephen had leaâ—ned Acts 7. 60. And to this we are exhorted by the Apostle Rom. 12. 19 20. and Gal. 6. 10. As much as in us lieth to do good to all though especially to the houshold of Faith This is the command of the Lord and then we love God when we keep his Commandments and his Commandments are not or should not be grievous to us Quest How shall I know that I love mine Quest enemies Answ 1. When you can pitty them in Answ their misery spiritual or bodily and pray for them and truly desire their good Ps 35. 13 14. But as for me when they were sick my cloathing was sackcloath I humbled my self with Fasting and my Prayer returned into mine own bosome I behaved my self as though he had been my friend I bowed down heavâ—ly as one that mourneth for his Mother This is a sutable frame of spirit for Christians towards enemies Mat. 5. 44. 2. When you are as ready to do them good as to desire their good when occasion and opportunity is offered Gal. 6. 10. As you have therefore opportunity do goâ—d to all men but on the contrary Nature without Grace waiteth opportunity to revenge but Grace teacheth otherwise Grace bears no hatred nor malice but gladly forgives so far as God forgives yea it begs forgiveness of God for them Luke 23. 34. And is ready to do any service of love for soul or body as occasion opportunity and capacity affords This Divine Virtue of Love being so Vse I. Of Information in three things choice a Vertue and so useful I shall for further profit endeavor to make some application of this truth and that 1. Of information and that in three things 1. To inform us in the truth of the excellency 1. Of the Excellency of Love of this Grace of Love to God to Man to Saints to Sinners it 's an excellent Virtue and much to be prized and pressed after by all Saints it 's the choicest Gift the choicest Virtue its choiceness and excellency appears 1. In that as hath been before mentioned 1. It 's prefer'd above all it 's prefer'd in Scripture above all and before all other Virtues before Faith Tongues Prophecy Knowledg understanding all Mysteries 1 Cor. 13. 1 2. 8. 1 2 3. In all which its Divine Excellency is wonderfully discovered it 's that which puts worth and value in all other Virtues and Duties for all without it is nothing 2. It 's that which doth the greatest 2. It dâ—â—h the greâ—â—est work work and beareth the greatest burthens 1 Cor. 13. 4 5 6. It beareth all things c. It suffereth endureth beareth never faileth
Christ and members in particular and this calls aloud for love in the highest degree both towards God our Father and towards our Lord Jesus Christ and one towards another 3. The blood of Christ calls for it it being 3. The blood of Christ calls for it one special end for which it was shed to make up the blessed relation of Peace Unity and Love of Father Son and Saints Christ had never died such a cursed death had it not been to reconcile us to God to make up the breach between God and us to bring us in again to God that we might love God and live to him and to reconcile us one to another that we might love one another as brethren see both these Eph. 2. 13 to 16. Where our reconciling to God and one to another is both by the Cross and sufferings of Christ 4. The Prayer and Intercession of our 4. The prayer of Christ calls for it Lord Jesus calls for it he hath suffered for it and hath prayed for it John 17. 21 23. That they may all be one as thou O Father art in me and I in thee that they also may be one in us c. Beloved friends shall our dear Lord command it sweat and suffer for it and pray for it and shall we set light by it and be negligent in so weighty a matter as this is that so much concerns the Name and Glory of Christ in the World that so much concerns our duty and our spiritual and eternal welfare 5. The souls of poor sinners call for it 5. The souls of sinners call for it the littleness of love to God appearing in the muchness of self-love and love to the World and littleness of love to Saints appearing by the divisions amongst them hardens sinners against the truth to their destruction when they see such divisions and breaches and so little love they speak evil of the way of truth and are hardened in the way of sin to their destruction Love among Christians and a lovely carriage towards all is the way to convince sinners that God is with his people and that they are in the truth Joh. 17. 23. Where Christ prayeth his Father that his people might be made perfect in one that the World may believe that thou hast sent me Love and Unity among the people of God would be a blessed means to convince the World of the truth of Christianity and to make them in love with Jesus Christ 6. Your own souls abundantly need it 6. Your own souls call for it and if sensible thereof would groan and cry out in the sense of the want thereof and be endeavouring an increase therein without it you can have no solid ground of Peace in your own souls 1 Joh. 4. 18. There is no fear in love but perfect love casteth out fear because fear hath torment he that feareth is not made perfect in love If ever you would be rightly rid of tormenting fear and have joy and peace in your souls it must come in in this way of love living much in the love of God in Christ Jesus will perfect your love to him and to his holy ones for his sake which will prove so high an evidence to your souls of the truth of Grace that it will cast out all fears and establish your hearts in believing your interest in and relation to the Lord Jesus so Faith working by love will be to you sound and solid peace no wonder that persons that have but little love have so little peace in their souls without it you can have no true fellowship with God nor one with another 7. The present time and state calls for it 7. The present time and state of the Church and dispensations of Gods calls for it for it is a time and state of division and breaches among the people of God in general one bends one way and another bends another way casting contempt and reproach upon each other as if they were enemies by reason of which the way of truth is evil spoken of and poor sinners are hardened and God and Christ is dishonoured and many gracious souls grieved and discouraged O that all who have any bowels of love in them at all would lay these things to heart and learn to love more then they would bear with and forbear each other in love then they would be content to let each other walk according to what they have received and not be offended at their diligent and humble enquiring after further light without bitterness and wrath and evil speakings O the general coldness and luke-warmness that hath befallen the Church at this day and all for want of love the earthly worldly mindedness and covetousness the streight-heartedness and streight-handedness the love of back and belly in pride and voluptuousnâ—ss and other abominations that do more than manifestly declare the great coming short in love truth of love would cure all and the present dispensations of God his frowns and corrections by his rod and the things he seems to be calling his people to bear and suffer for his name and sake which can never be rightly born and suffered but in the spirit and power of Evangelical love all which calls aloud to all gracious souls to learn to love more 8. Consider the sweetness and loveliness 8. It 's a sweet and lovely life of the life of Love 1. To God if you live up much with God in truth of love it will not only sweeten your souls to God and he will delight in you but your thoughts will be precious of him and his service will be sweet and precious to you His yoke will be easie and his burden will be light Otherwise his service will be burdensome and his work tiresome to the soul but truth of love to God sets the heart at liberty and carrieth the soul through the most difficult services with delight and this is the soul that God will meet with in the way and manifest himself unto John 14. 21. And 2. This is the true sweet and lovely life of Christians one with another Ps 133. 1 2. Behold how good and how pleasant it is for Brethren to dwell together in Unity it is next to the Divine anointings of our Lord Jesus and indeed an effect thereof It 's like the precious ointment upon the head that run down upon the heard even Aaron's beard that went down to the skirts of his garments Aaron was a type of Christ his anointings of Christ the running down of the ointment upon his beard and the skirts of his garment the coming down of the spirit of Christ upon his members which unites them to him in the same spirit and love and one to another by the same spirit so that the unity of Saints is next to our unity with Christ John 14. 20. and 17. 23. 9. It 's that Virtue which makes us most 9. It makes us most like God like God
many other cases we have no particular ground to believe an answer in the very thing prayed for yet we ought to pray in Faith not doubting the matter oâ— Gods faithfulness in hearing and answering either in granting the things prayed for or make a return to the souls advantage 4. To Pray in a right manner is to pray 4. It is to pray fervently fervently with heart fervency and earnestly not sluggishly and coldly but zealously to have the heart affected in prayer Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much and it s the work of the spirit to fill us with true zeal and fervency in prayer when the soul will have no nay like Jacob wrestling with God Gen. 32. 26. I will not let thee go except you bless me Hos 12. 4. He had power with the Angel and prevailed he wept and made supplication And this fervency consisteth not so much in multitudes of expressions or loudness of voice but in pouring out our souls to the Lord and in strength of faith to prevail with him Ps 42. 4. When I remember these things I pour out my soul in me 25. 1. I lift my soul to thee 143. 8. Thus in this and in every part of Gods service it behoves Christians to be fervent in spirit serving the Lord hence is prayer so frequently called in Scripture crying from its fervency Psal 17. 1. 34. 15. 17. c. 5. To pray rightly is to pray humbly 5. To pray humbly and self-abaseingly and this is the proper work of the spirit to discover our own nothingness and needs unto us this is a special requisite in prayer Psal 9. 12. He forgetteth not the cry of the humble 10. 12. Arise O Lord God lift up thine hand forget not the humble The fear of Gods greatness and goodness living in the heart will tend very much to humble the soul in its addresses to him and is very acceptable with him Ps 51. 17. The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise it s that Prayer that comes from a humble and broken Spirit that is well pleasing to the Lord the poor Publican that had nothing to say for himself But Lord be merciful to me a Sinner was accepted when the proud boasting Pharisce was rejected Luke 18. 13. 14. Proud Persons and Proud Prayers are an abomination to the Lord but he will not forget nor despise the prayers of the humble 6. To Pray in a right manner is to pray 6. Sincerely and not Hypocritically sincerely and not hypocritically and this can never be without sincerity and truth of heart to God-ward in the main of Religion Ps 51. 6. Thou desirest truth in the inward parts and in the hidden parts thou hast made me to know Wisdom 17. 1. Give ear unto my Prayer that goeth not out of feigned lips Unfeigned Faith and unfeigned Love and unfeigned Obedience and unfeigned Prayer is the Lords delight he loveth that he desireth truth in the inward parts Psal 145. 18. The Lord is nigh to all that call upon him to all that call upon him in truth heart and tongue must go together yea and there had need be more in the heart then the tongue expresseth rather then less an empty hearted Christian performs empty service makes empty airy prayers and must expect empty returns but truth and integrity reacheth Heaven it being the spirits work to effect it and truth alone is there imbraced 7. To pray in a right manner is to pray 7. To pray Briefly Briefly and without Tautologies and this has beer the practice of all Saints throughout all Generations and is the express command of our Lord Mat. 6. 7 8. But when we Pray use not vain repetitions or babling or speaking idely as the Heathens doe for they think they shall be heard for their much speaking be ye not therefore like unto them for your Heavenly Father knâ—weth what things you need before you ask them In which are two things observable 1. Our Lord forbids vain Repetitions Tautoligies and idle Talking in Prayer 2. Much speaking as if multitude of words would prevail with God this is it he reproves in the Pharisees as well as in the Heathen their making of long Prayers Mat. 23. 14. and this he forbids in his Disciples in warning them not to be like the Heathen who think to be heard for their much speaking it is much speaking in Prayer that Christ reproves as well as vain speaking and that appeareth 1. From the argument used to inforce the Exhortation Your Father knoweth the things ye have need before ye ask therefore you need not have much speaking about the matter 2. The pattern of prayer presented by Christ in the verses following as an example of the substance and brevity in prayer 3. The example of Christ Himself in Prayer Matt. 26. 39. The exhortation of the Wise man Eccl. 5. 2. According to which we find the Prayers of the Saints to be both brief and full of matter throughout all Generations Exâ—d 33. 12. and 16. 2. 2 Chron. 20. 5 12. â—an 9. 3 19. â— 1 King 8. 22. is the longest we read of on a special occasion yet without vain repetitions Acts 4. 24. All which confirms the truth that it 's a right manner of praying to pray briefly and this cannot be done truly but by the Spirit Christ would not have his to think that enumerating words like the Heathens or Papists or Hipocrites that pray by number and length of time and multitude of words is prevalent with God but to pray briefly and understandingly according to the word and work of the Spirit 8. To pray in a right manner and by the 8. In the fear of God Spirit is to pray in the fear of God as the fear of God is a choice new Covenant Vertue to dwell in the heart alwaies so especially when the soul addresseth it self to God in Prayer to do it in the holy awe of the Lord Psal 5. 7. As for me saith the Prophet I will come into thine house in the multitude of thy Mercies and in thy fear will I worship toward thy holy Temple It 's a choice frame of Spirit to serve the Lord with fear in all the parts of his service and especially in this of Prayer To serve him with Reverence and Godly fear They are the persons that God will accept and answer their Prayers Ps 145. 19. He will fulfill the desire of them that fear him he will hear their cry and save them 9. To pray in a right spirit and so in a 9. To pray holily right manner is to pray holily with a desire of holiness and a design for holâ—ness 1 Tit. 2. 8. I will that men pray every where lifting up holy hands without wrath and doubting To lift up holy hearts and holy hands is well pleasing to the Lord Psal 86. 2.
Father in all things the Sincere Christian would not displease God for a world he had rather displease men and himself too I mean fleshly self then displease God But Hypocrites design is to please men and to please their own humours they do what they do to be seen of men the Hypocrite if he pray it is to be seen of men if he give it is to be seen of men to have applause of men that is his end and if that be attained he hath his reward Mat. 23. 5. But all their works they do to be seen of men ch 6. 1 5. The Hypocrite if he can keep but just so much Religion as may continue his esteem among the Professors of his way and time he looks no more unless it be the vain glorious glossing talking and it may be preaching Hypocrite 6. The great care of a Sincere Christian 6. Look especially to the heart is to look to the heart to have the heart right with God he knoweth that the heart is deceitful and that God requireth the heart and will have the heart or nothing and therefore whatever he doth he doth it heartily as to the Lord and mourns when he finds the heart wanting and wandering he hates a divided Hypocritical heart he believeth with the heart loveth God with the heart prayeth with the heart obeyeth with the heart Rom. 16. 17. he accounts no service well done where the heart is wanting But the Hypocrite is a stranger to heart work and heart service he troubles not himself with that work the most he doth is to bring his body to the service and his head it may be but for the heart he take no care for that he is a stranger to such work Ezek. 33. 31. VVith their mouth they shew much love but their heart goeth after their covetousness See Mat. 15. 8. Psal 78. 36 37. They did flatter him with their mouth and they lyed to him with their Tongues for their heart was not right with him Thus the Hypocrites in heart heap up wrath Job 36. 13. For Hypocrisie lyeth in the heart and Sincerity is in the heart it is an honest and good heart 7. The Sincere Christian dwelleth most 7. Is most at home at home looks most to the state of his own soul keepeth his own Vineyard dresseth that and watcheth his own heart and his own words and ways and warreth against his own sins and sinful nature judgeth himself for his own miscarriages cryeth out O wretched man that I am not but that sincere souls seeth and reproveth and mourneth for others sins but his first his great work is at home to keep things in order there he saith with the Prophet Psal 51. 4. Against thee only have I sinned and with the Publican Lord be merciful to me a Sinner He saith with the Prophet Psal 119. 5. O that my ways were diâ—ectected to keep thy Statutes But the Hypocrite is most abroad quick-sighted to see into others failings but blind at home cryeth peace to his own soul without ground his great work is to be finding fault abroad he cryeth not O wretched man that I am but O wretched man that thou art he is quick sighted into the sins of others that his own may be covered or at least lessened in his conscience account an Hypocrite will sooner see a Mote in his brothers eye then a Beam in his own 8. The Sincere Christian as he believeth 8. He cleaveth to the Doctrine of Christ in the Lord and loveth and obeyeth the Lord above all so he cleaveth not only in word and in tongue but in deed and in truth to the Doctrine of Christ the Word of the Gospel as his alone ground of saith and rule of obedience and dare not for a world to swerve from it either to his own or others inventions 1 Joh. 4. 6. He that knoweth God heareth us he that is not of God heareth not us hereby know we the spirit of truth and the spirit of errour 2 Joh. ver 9. Whosoever transgresseth and abideth not in the Doctrine of Christ hath not God but he that abideth in the Doctrine of Christ hath both the Father and the Son But Hypocrites whatever they pretend in word of owning the Doctrine of Christ yet easily turn from it preferring their own inventions and imaginations equall with if not above the Doctrine of the Gospel Mat. 15. 7. Ye Hypocrites c. ver 9. In vain do they worship me teaching for doctrine the commandements of men Isa 29. 13. Their fear towards me is taught by the Precepts of men God takes them to be Hypocrites that pretend to own him and his word and indeed own the Precepts of men and their own inventions in his worship 9. Sincere Christians love Gods things 9. They love Gods things for his sake for his sake his word his ways and Ordinances because it is his because it hath his stamp upon it and spirit in it loves his people because they are his and have his spirit in them and his name upon them and so loves all whom the Lord loves the poor Saints as well as the rich they that are alive as well as they that are dead they they see and know as well as them they never saw c. But Hypocrites love is to some for some base and by end and not to all or to the dead Saints but not to the living Hypocrites pretend a great deal of love to the deceased Saints which they never saw but hate and persecute the living Saints who desire to be the Followers of those who through faith and patience inherit the promise Hypocrites will pretend to be the greatest lovers of dead Saints none love them as themselves they will honour them every one oâ— them shall have a day dedicated to him in honour Saint Peter and Saint Paul's day c. yea and it may be adore and pray to them make them their intercessors but hate and persecute them that are alive whom they see and know and that too because they walk in the steps of the deceased Saints We may easily judge what love such have to Jesus Christ and the Apostles if they were alive they should quickly find and feal their love that are so friendly to their followers in Faith and Patience thus did the Hypocrites of old Mat. 23. 29 30 31. Woe unto you Scribes Pharisees and Hypocrites because ye build the Tombs of the Prophets and garnish the Sepulchers of the righteous and say if we had been in the days of our Fathers we would not have been partakers with them in the blood of the Prophets Wherefore ye be witnesses unto your selves that ye are the children of them that killed the Prophets They witness that they are the Children of the Persecutors not by nature but by the same spirit children in blood and persecution therefore Hypocrites in pretending to love Saints that are gone whom they never saw but hate them they see
of God was as respecting the persons so chosen and elected without any respect to any foreseen faith or grace or good in them as the preceeding meritorious cause of election if any meritorious cause at all it must be in Christ Jesus in whom and for whose sake the election was the truth hereof appears that it was not for our goodness faith or holyness 2 Tim. 1. 9. Not according to our works but according to his own purpose and grace that was given us in Christ Jesus c. And Rom. 11. 5. There is a remnant according to the Election of Grace and if it be of Grace then it is not of work as the Apostle reasons it ver 6. Obj. Though it be not of works as the meritorious cause yet it may be of works as the conditional cause as in the matter of Justification Answ Though Faith c. be the condition of Justification according to the law of the new Covenant which is effected in time yet it is not the condition of election the reasons thereof are 1. Because it s no where stated in the Scriptures as the condition of Election as Faith is the condition of Justification 2. Because in reason it cannot be for Election and choice was before time and so could not be on the condition of what we had not we were not nor had not saith when Elected therefore faith would not be the conditional cause of an act past in God before the supposed condition thereof was in being that could not be either the meritorious or conditional cause of such an act so that its evident that Election was of Grace and not of Work whereas Justification is not till we believe and obey the truth 4. To what persons are elected and that 4. To what persons are elected is to believe and obey the Gospel to be holy here and happy hereafter 1 Pet. 1. 2. Elect c. Through Sanctification of the Spirit unto Obedience Obedience as the end which includes faith and love and all the divine vertues and duties of the Gospel through or by the Sanctification of the Spirit hence faith is said to be The faith of the operation of God Col. 2. 13. Eph. 1. 4. The end of the eternal choice is described to be That we might be holy and that we might shew forth the praises of him that hath called us out of darkness into his marvellous light 2 Thef 2. 13. God hath from the beginning chosen you to salvation Jam. 2. 5. By all which it appears that the end of God in his Electing grace was that he might have a holy obedient people that might shew forth his praise and be eternally saved and glorified in the world to come 5. How persons may come to know 5. How men may know their Election their Election of God and that they are of the number of his Elected ones God hath in his word opened a way by which his people may in a good and comfortable measure know their Election 1 Thes 1. 4. Knowing Brethren Beloved your Election of God But how may we know our Election of God Answ When Gods ends of Election are effected in us by that we may and must know it if ever we rightly know it when Faith Love Holyness c. is effectually wrought in us by that we read our Election the effects of electing Grace wrought in us and this the Apostle clears having asserted their knowing of their Election ver 4. he discovers how they came to know it ver 5 6. by the effectual work of the Gospel in them Gods shedding abroad his love in the heart and uniting the heart to himself in truth of faith and love is the alone way by which Christians may read their Election So the Apostle for himself 1 Tit. 1. declares himself to be an Apostle after the Faith of Gods Elect. And how does he prove that By the acknowledgment of the truth which is after Godliness and persons that pretend to know their Election of God any other way deceive themselves 6. The Reasons why God Elected some 6. The reasons why God elected some to Salvation before the world was are 1. his love his special love its true that God had a love to all mankind for they were and are his he made the nature of all in the first man and determined the being or persons of all in time and loved all Joh. 3. 16. God so loved the world that he gave his Son c. But herein is discovered his special everlasting love Jer. 31. 3. Yea I have loved thee with an everlasting love c. and this is the new Covenant love a promise of Gospel grace to the Spiritual Seed as appeareth Chap. 30. 10. to the end and chap. 31. throughout here is the great and special love of God and of Christ who loved the Church and gave himself for it Eph. 5. 25. Even the Vniversal Church of the First Born whose names are written in Heaven Heb. 12. 23. 2. That his design of Salvation by Jesus Christ might not be altogether frustrated and come to none effect for such was the Metamorphis and change made in man by the Devil and Sin in the Fall being gone out from God that he would never be willing rightly to return to him again and this the Lord foresaw and therefore it stood with the honour of his whole name to choose some in his Son to be made partakers of the life designed by him that so our Lord Jesus might not suffer in vain but might see of the Travel of his soul and be satisfied it would have been infinitely below and unbecoming an infinite God to have entered upon such a work of such glorious concernment to his own name and the good of sinners and to be effected by so wonderful a way as the sufferings of his own Son without a certain fore-knowledge of its event yea and without the certain accomplishing of the whole after the councel of his own will and too low and base thoughts are they in men to think the contrary as if God should go about such a work as a man not determining the event before the undertaking by which all his design and Christs sufferings might nay necessarily would have been in vain that man was gone out from God so as not by his own will to return again is evident not only by experience but by Scripture Ps 81. 11. Job 21. 14 15. Prov. 1. 24 25. Rom. 3. 11. to 17. with many like Scriptures to this purpose wherefore it was necessary that God should give some to Christ John 6. 39. which are his Elected ones that they might obtain the salvation designed and he might not bestow all his labour and sufferings in vain Isa 49. 4 5 6. read it at your leasure and consider it well Obj. If God hath Elected some it Obj. seems contrary to the Scripture that saith he is no respecter of persons c. Answ It s true that
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
need if Gods seal and theirs concur not in the matter Rom. 8. 16. The spirit it self beareth witness with or to our spirit that we are the Children of God the spirit of Christ is the alone sealing evidence to the hearts of Christians and that by his word and work in them Eph. 1. 13 14. 2 Cor. 1. 22. this is such a Sealing evidence to the hearts of Christians as that who so have it not is none of his Rom. 8. 9. and to call any of his Ordinances Seals is besides all Scripture rule as for the truth of God in his Covenant I think we cannot have more confirming Seals then his Word and Oath two immutable things in which it is impossible for God to lye Heb. 6. 17 18. and the gift of his son from Heaven for Salvation of Sinners that believe and obey him What greater and surer seals these I know not of the truth of God and his Spirit working and effecting Faith in and by those Sealing evidences of his love to men is the Sealing Earnest of our inheritance The Supper of the Lord is an instituted 2. The Supper of the Lord. Ordinance of Jesus Christ to be practised by the Church till his second coming 1 Cor. 11. 26. a like Figure as Baptism very significant and of special use in the Church of Christ if Faith be rightly exercised therein and serves especially to keep in remembrance the Death and Sufferings of our Lord Jesus and the benefits we receive thereby the great love of God and Christ to men being therein discovered 1 Cor. 11. 26. and the great sin in those that partake thereof is in not discerning the Lords body that is the breaking of the Lords body and the shedding of the Lords blood for our sins and the greatness of the Lords love therein 1 Cor. 11. 29. it being an Ordinance that presenteth Jesus Christ Crucified with all his benefits to the eye that the eye may affect the heart for all good comes to the heart by the ear and by the eye the Doctrine of the Gospel comes to the heart by the ear in hearing and by the eye in seeing and reading this Ordinance is for the eye that the heart may be affected and for the taste and stomach that the sense of hunger and feeding may be of spiritual use to learn the soul to feed on Christ who is the bread of Life in which we may observe the Wisdome of God to make use of our senses for our spiritual good Gal. 3. 1. This holy Ordinance is for the holy people of God the Church his holy Nation who alone by true Faith are interested in this Crucified Jesus who ever eats and drinks thereof without interest therein eats and drinks damnation to themselves What sad and bad work then do they make that will bring in all make up a Church of multitudes of Hypocrites to damn them as if the design of God and Christ in the Gospel had been to get in multitudes into the Church on purpose to damn them such will have a sorry account in the great day who thus pervert the Lords end in his Death and corrupt and defile his Church and holy Ordinances 3. Ordinance and Institution of Christ 3. Preaching in his Church is the Preaching of the Gospel for Building up of the Church in their most Holy Faith as all the Ordinances of Christ are There is a two fold Administration of the Doctrine of the Gospel the first for conversion and gathering into the Church Mat. 28. 19. Mar. 16. 15 16. Acts 2. 37 38. and 26. 16 17 18. The 2. for building up of the Church in the holy Faith after Conversion and Gathering Mat. 28. 20. Acts 2. 41 42. this being the end of Gods giving gifts to men Eph. 4. 11 12 13. They are bad Ministers who turn the World into the Church without repentance and Faith and so build up a multitude of Hypocrites and prophane persons instead of the Body of Christ neither Jesus Christ nor deceived poor Sinners will thank them for it in the end 4. Ordinance of Christ in his Church 4. Prophecie is Prophecy much spoken of in Scripture though I fear I may say its almost lost out of the Church but of this I shall speak more distinctly when I come to speak of the Officers in the Church though I take not this of Prophesie to be performed as an Office by an Officer as such but by a gift 5. Ordinance is Prayer although its 5. Prayer true this is not for the Church alone but is the duty and property of all believers as such Col. 4. 2. 1 Thes 5. 17. yet it is a Church Ordinance Acts 2. 42. Where Doctrine breaking bread and Prayers are set together as the great and common Ordinances of the Church in which they had fellowship together in 1 Tim. 2. 1. Ephes 6. 18. Jude verse 20. which in the Church as all other of Christs Ordinances are is to be performed by men and not by women 1 Tim. 2. 8. See more about this of Prayer Chap. 22. 6. Praising God or singing Praises to 6 Praising him is an Ordinance of Christ in his Church as well as the duty of all Saints at all times See 1 Cor. 14 15 16. where both Prayer and Singing are mentioned as it ought to be performed in the Church Col. 3. 16. the manner is exprest to be such as in Prayer one to speak to the Praise of God so that the rest may joyn in with him to say Amen as in Prayer for all to sing in Meeter together is that for which there is no rule that I know in Law or Gospel In the Old Testament Singers were appointed to that service 1 Chron. 9. 33. Ezr. 2. 65. Neh. 5. 67. and did perform it by turn answering each other 1 Sam. 18. 6 7. Exod. 15. 20 21 But I judge that Old Testament Singing is ended as to the manner thereof and I am sure there is no rule in the New for that which now by most is practised Gospel Singing should be new Songs by a new People sutable to the new Covenant Psal 96. 1. and 98. 1. such Songs as none can learn but the Redeemed ones Rev. 14. 3. no marvail if such as are for Forms of Worship in Prayer and Praise be for a Formal people void of the Spirit and strangers to Spiritual Worship And as this is an Ordinance so it is a gift in the Church of Christ as Prayer is and is so to be performed a hearty giving thanks for mercies received so as that the rest may say Amen that is joyn in praysing which is exprest in saying Amen as in Prayer they are greatly mistaken who think that there is no Singing but in Meeter and with a Singing Tone 7. Ordinance of Christ in the Church is 7. Discipline Church Discipline Order and Government and the Administring Church censures according as occasion and need calls for it
the commands of men though pretended Christians and herein lyeth the ordinary cause of suffering and persecutions from Nominal Christians and the Whorish Church especially for the Prophetick and Kingly office of Christ our Lord a glorious cause for the Saints to suffer in as ever was stated in the World Luke 6. 22. If it be for the Son of mans sake happy are ye for his words for his laws for his worship Mar. 8. 38. Rev. 1. 9. John was persecuted for the word of God and for the testimony of Jesus The Apostles for refusing to forbear Preaching in the Name of Jesus when commanded and owning Jesus as Lord in the matter Acts 4. 19. and 5. 29. 1 Pet. 4. 14. If ye be reproached for the name of Christ happy are ye 2. A good call to suffering is likewise of 2. A good call concernment and that is 1. When it is for worshipping God according to his will Or 2. for refusing to worship with those who in our judgments and conscience do the contrary when we cannot worship God in peace our selves nor forbear worshipping with others contrary to the will of Christ and the light of our own conscience without suffering then have we a lawfull and good call to suffer especially if there be no way opened by the Lord for escape without sinning against him here is both a good cause and a good call 3. When there is withall a good conscience 3. A good Conscience that is of special concernment for comfort in suffering not only a good conscience in respect of the cause and clearness of the call but also in relation to the sincerity of our faith and walk with God and towards men in the whole course of our conversation for when mens former conversations have been sinful worldly proud vain and unprofitable it must needs lessen their comfort in suffering when they shall reflect on themselves and sins as the cause let such look that they repent of the sin that so they may have the advantage and comfort of suffering For confirmation of this see 2 Cor. 1. 8. 12. and read it at your leasure O it will be a comfort indeed to you when you come to suffer the testimony of your Conscience as to your former conversation it will be a continual Feast 4. When you mannage the business in a 4. A good Spirit good spirit that is in the spirit of love without which all is nothing 1 Cor. 13. 3. love both to God and man in the meek and patient spirit of our Lord Jesus who as a Lamb dumb before the Shearer so opened he not his mouth who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2. 23. 4. I shall propound some helps and supports 4. Encouragements in suffering to the Saints in their sufferings to the end they may not faint nor flag in the way 1. It s presented to us in the Gospel as the way to the Kingdom and truly if so though it be not pleasant to the flesh but a rugged way yet while it leads to so good an end they have no cause to be discouraged but to lift up their hearts and heads Mat. 16. 24. Acts 14. 22. Jam. 1. 12. 2. It s the way in which Christ hath walked before you The Captain of your Salvation was made perfect by suffering Heb. 2. 10. Hence the Apostle exhorts us to look to Jesus and to consider him that suffered such contradiction of sinners least we be weary and faint in our minds Heb. 12. 2 3. If Jesus was content to go the way before you and for you how should this arm you with the same mind 3. He hath not only gone before his people in this way of suffering but he hath made the way plain for them that they may walk in it safely he hath conquered all his and his Churches Enemies that they can do them no wrong while they cleave to and follow the Lord Joh. 16. 33. â—e of good chear I have overcome the world He hath spoiled principalities and powers and made a shew of them openly triumphing over them therein Col. 2. 15. So that there is nothing in the way that shall hurt you 4. And this is not all but you have his promise that he will be with you he will not leave you alone in the way but he will be with you in the fire and in the water to uphold and preserve you through the most fiery tryals and floods of ungodly men Isa 41. 10. and 43. 1 2. and his Grace shall be sufficient for your support 2 Cor. 12. 9. 5. It s the way in which all the Saints have walked before you to the Kingdom as Heb. 11. and chap. 12. The Apostle calls them a cloud of witnesses to this truth as an argument to encourage Saints in their sufferings the new Testament is full to it and both History and experience confirms it therefore my Beloved Think it not strange concerning the fiery tryals which is to try you as if some strange thing had happened unto you 1 Pet. 4. 13. but know it s no new thing therefore it should not be strange it s the way in which all the Prophets and Apostles and Saints have walked before you in and if you will walk in another way you may doubtless come to some other end 6. Consider the great advantages you shall reap thereby which should be incouragements to your souls in suffering and that not only in those many things that hath been before mentioned as to prove and try the truth of your Faith Love Patience Constancy and Perseverance in the Truth the purging away of sin c. But 1. It shall give you the advantage of more of Christs Spirit and presence in your faithful cleaving to him in suffering The Spirit of God and of glory shall rest upon you 1 Pet. 4. 14. The Lord will make known himself to you it may be in a more glorious manner and measure then ever before and so it shall be to you an evident token of Salvation and that of God Phil. 5. 28. a right suffering frame of spirit is the gift of God and a token of Salvation to those in whom it is 2. It shall work for your great glory at the appearing and Kingdom of our Lord Jesus Christ 2 Cor. 4. 17 18. Those light afflictions that are but for a moment worketh for us a more exceeding and Eternal weight of glory a right suffering for Christ will turn to wonderful advantage both on the spiritual and eternal account it s the great worâ— of the world and I fear of those who profess to be called out of the world too to be trading in the greatest ways of worldly advantage which doth all perish in the using O why should Christians be so unwilling to be trading in this way of gain there is no gain like this what ever you
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
in all cases of Christs service in first listing themselves under him ver 5. They first gave themselves to the Lord c. this is acceptable when souls give themselves to the Lord to be saved and ruled by him Rom. 6. 17. and 2. in their continuance with him it must be willing John 6. 67 68. God hath in all his Administrations throughout all ages had his instituted Ordinances by which his people his Church was distinguished from others and in the observation of which they did visibly own God in the World and the truth is that the institutions of God in matters of Worship have been the Badge of distinction between his Church and the world throughout all ages and the cause of all the woe and misery that hath come on mankind and on the people of God hath been for the transgression of instituted Ordinances Adams transgression of an instituted Ordinance brought in death and misery in all mankind and all the Plagues and miseries brought on Israel of old was for transgression of the instituted Ordinances of God in the matters of his worship See 2 King 17. 7. to 20. all the misery and wrath complained of in the Lamentations of Jeremy was the effect of this very sin the Transgression of the Laws of God in the matters of his Worship in his Instituted Ordinances Levit. 1. 18. The Lord is righteous for I have rebelled against his Commandments and ver 16. Woe unto us we have sinned c. And for this will be the great controversie of God with the pretended Christian world in the latter days Isa 24. 1. to 6. The Lord Christ having appeared in the latter end of the world to put away sin by the offering of himself he being the substance of all former institutions they leading to him Col. 2. 17. Heb. 10. 1. and so he is become the great Lord and Lawgiver of his Church God speaking to us by him Heb. 1. 1. 2. Whom we are to hear i. e. to obey in all things Acts 3. 22. 23. all his Ordinances and Laws are indespensably necessary for his Subjects to obey him in so far as they know his will and ignorance will not altogether excuse in this matter therefore it behoves all to be dilligently inquiring that so they be not willingly ignorant The Laws Ordinances and Institutions of Christ for his Church his Kingdom to serve and worship him in are as followeth 1. Baptism after believing repenting 1. Is Baptism and turning to the Lord is the first duty required Mat. 16. 15 16. Acts 2. 38. 41. and is the imitating Ordinance into the visible Church and kingdom of Jesus Christ and is the duty of all true Believers and there is no other way or door of enterance declared by Christ but by Faith and Baptism Not by natural generation or birth as some imagine that is done away as being of the old Covenant where the natural seed were accounted for the seed Gen. 17. 7. ver 14. but in the New Covenant the spiritual seed that is believers are accounted the seed and subjects of Christs Kingdome and are to live under his laws Gal. 3. 26 28. nor by entring into Covenant as some others imagine which is after their own devising mistaking and misapplying the Scriptures as that 2 Cor. 8. 5. They gave themselves to the Lord and unto us by the will of God Hence some and that too men of parts and learning gather That they first gave themselves to the Lord by believing and accepting the Gospel and after to us that â—s to the Church by some Covenant which is a clear and palpable mistake its true in the first sentence that is they gave themselves to the Lord may be included their giving themselves to the Church by Faith and Baptisme for those who give up themselves to be the Lords Subâ—ects in his Church do give themselves to the Lord and to us by the Will of God that is they gave themselves to the ministry of the Saints in their necessities and that beyond what the Apostles hope was considering their great affliction and deep poverty that this is the true meaning of that Scripture is so plain that he that runs may read it so that I know no other way of enterance into the Church and visible Kingdom of Christ but by Faith and Baptism Neither understand I well what they mean that call Baptism a Covenant and talk so much of a Baptismal Covenant it s a language the Scripture knows not neither know I any other Covenant then the Gospel new Covenant of Grace which on our part is a willing consenting from believing the truth of the Gospel to be saved by Jesus Christ and to be ruled by him as Lord and King which faith and consent is to be confessed in order to Baptism by which the believer visibly gives up himself to the Lord as to be saved so to be ruled by him What other things are held forth in Baptism its meet for Christians to be instructed in as the washing away of sin Acts 22. 16. that is the pardon and purging away of sin by the blood of Christ not the washing of the filth of the flesh but the answer of a good conscience toward God 1 Pet. 3. 21. Yet the washing of the flesh is a figure of that within and a Conformity to Christ in his Death and Burial thereby signifying our Death to sin and our natural death likewise to confirm our Faith in the truth of the Resurrection Rom. 6. 3 4 5 6. 1 Cor. 15. 29. and why Baptism and the Supper of the Lord which is the second instituted Ordinance that I shall mention should be so frequently called Seals as they are by some I know not because the Scripture knows no such things some calls themselves to Seal Gods love to the soul and the believers interest therein As to this its true the love of God and Christ is abundantly held forth therein and the believer exercising faith may and I hope do meet with refreshing and sealing consolations therein and so he doth in other of the instituted Ordinances of Christ i. e. the Word and Doctrine of the Gospel but without the exercise of Faith he profits by neither Heb. 4. 2. Others say they are Gods Seals to confirm his truth in his Covenant to us and that God never sets Seal to the truth of any mans interest that we must look to our selves whether we have the faith to which the Covenant is made God seals to that he will not fail in performing of the Covenant on his part which have something of truth in it i. e. it behoves us to look that our faith is right and God will not fail in performance of his Covenant of life but its true likewise that God hath and doth set seal to the truth of his peoples faith in the Covenant of his Grace else they can have no seal but their own which must needs prove invalid in the day of