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
mistaken who think that the Calling to Christianity is only to the Profession thereof here and the Glory thereof hereafter without Holiness when the Scripture saith in express Terms that without Holiness no man shall see the Lord Heb. 12. 14. 3. A Calling to Glory and Virtue 2 Pet. 1. 3. Glorious Relation and virtuous Conversation or Virtue as the Way and Glory as the End This is that Calling the Apostle mentions Rom. 8. 28. Who are the Called according to his purpose And therefore it greatly behoves such to walk worthy of God who hath called them to his Kingdome and Glory 1 Thes 2. 12. 4. It 's called a Heavenly Calling Heb. 3. 1. Wherefore Holy Brethren partakers of the Heavenly Calling it 's effected from Heaven and possesseth the Soul with a Heavenly Mind and interesteth in Heavenly Glory it being such a High Holy Heavenly Virtuous and Glorious Calling It greatly concerns such to Honour their Christian Calling that as he that hath called them is Holy so be ye Holy in all manner of Conversation and Godliness 1 Pet. 1. 15. The sum of the Matter wherein this Effectual Calling consists it is an Effectual turning of the whole Man from Sin and Satan to God in the way of the Gospel both in Heart and Conversation or an Effectual yielding up our selves in Obedience to the Heavenly Call sincerely turning to and following of the Lord as Paul Gal. 1. 15 16. Acts 26. 19. And with purpose of Heart to cleave to and follow the Lord in waâ— of constant universal and sincere Obedience This is the special Effectual Calling According to his purpose to the obtaining of the Glory of our Lord Jesus Christ and gives Right to the Promise of the Eternal Inheritance Heb. 9. 15. CHAP. XI Of Faith 1. What it is 2. How it is wrought 3. It 's Grounds and it's Object 4. It 's Excellency FAith is an excellent Divine Virtue that Chap. 11. Of Faith which the Scripture layeth much stress upon and that without which there is no Salvation He that Believeth not shall be Damned I shall therefore speak something distinctly concerning this Great and Divine Virtue of Faith It 's satisfying and saving Faith only that I shall endeavour to be speaking of 1. I shall discover what Faith is Faith in 1. What Faith is it self take it on all Accounts is a giving Credence to the Truth of God it is to Believe God Faith is a giving Credit to or Believing a Report be it in Humane or Divine Things To give Credit to Humane Relations on Humane Testimony is a Humane Faith to give Credit to the Divine Report of God in the Gospel is a Divine Faith So that the Divine Faith of the Gospel to which Life is promised is a Hearty giving Credit to and Believing of the Truth or God and Christ in the Gospel with a hearty consenting to be Saved and Ruled by the Lord Jesus 1. That the Divine Faith is a giving Credence to and believing of the Truth of God in the Gospel this according to the Ministration hath been accounted the True Faith in all Generations to Believe and Obey God This was the Faith of Abraham the Father of the Faithful Gen. 15. 6. Rom. 4. 3. Abraham believed God and it was counted to him for Righteousness and it was accompanied with Obedience Faith and Obedience always goes together else it 's none of the Faith of God's Elect Heb. 11 8. By Faith Abraham when he was called to go out into a Place which he should after Receive for an Inheritance Obeyed and he went out not knowing whither he went Jam. 2. 22. See you how Faith wrought with his Works and by VVorks was his Faith made perfect And this was the Faith required and accepted throughout that Ministration 2 Chron. 20. 20. Believe in the Lord your God so shall ye be established Believe his Prophets so shall ye prosper And their Failing herein was their great Sin and Reproof and the Cause of their other Sins and Judgments Deut. 1 32. Ye did not Believe the Lord your God the Effects thereof are Described both as to their Sins and Judgment vers 34. 35. Unbelief in this Matter hath been the Condemning Sin both in Law and Gospel Isa 53. 1. A Pophesy of the Gospel compared with John 12. 38. Rom. 10. 16. Who hath Believed our Report or our Doctrine and to whom is the Arm of the Lord revealed Mark 16. 15 16. Preach or Publish the Gospel to every Creature He that Believeth and is Baptized shall be Saved he that Believeth not shall be Damned that is He that Believeth and Obeyeth the Gospel shall be Saved This is the Gospel-Faith heartily to Believe and Obey the Gospel is the Faith to which Salvation and Life is promised John 20 31. 2. How this Faith is wrought it 's Effected 2. Hâ—w it s wrought in the hearts of Men by the Word and Spirit of Christ it must be a Word-Faith or else it is but a Fancy and therefore it must be wrought by the Word that is the Word must be the Instrumental means thereof because without it Persons know not what to Believe it 's the Instruction of the Gospel that directs to the Matter of Faith that is what is to be believed without which Persons remain Ignorant of the Historical part of Faith the Truth of this is obvious and clear both from Scripture and Reason Rom. 10. 14. How shall they call on him in whom they have not Believed and how shall they Believe on him of whom they have not heard Where the Apostle even from Principles of Reason concludes that as Faith is absolutely necessary to calling on the Lord so is Hearing the Doctrine of the Gospel absolutely Necessary to Believing that is to instruct in the Matter what to Believe which without the Doctrine of the Gospel cannot be without a Miracle which hath not been nor is it God's way of Working and by the Gospel do the Lord Efficatiously work the Saving Faith of the Gospel Col. 2. 12. Heb. 12. 2. 2 Cor. 5. 5. It 's by the Word that Faith comes John 17. 20. The Word being the Divine Revelation of the Will of God accompanied with the Divine Power of God accomplisheth the Work 1 Thes 1. 5. 3 What are the Grounds and Objects of 3. The Grounds and Objects of Faith Faith The Ground of Faith is the Truth and faithfulness of God in his Word and his All-sufficiency to perform it 1. His Truth and Faithfulness the Ground or Reason why you believe a Man is because you judge him to be Honest and True that he will not knowingly tell you a Lye it 's true in matter of Law for Ending of Controversies among Men both by the Law of God and Men the Oath of Two in Common determineth the Case from Supposition that they will not Swear false Though according to the Proverb the Word of one honest Man is a Surer ground of Credence
than the Oath of Two Lyers but the Truth of God in Divine Credence is the sure Ground of Faith And when a Soul comes to this pitch of Faith to Believe that he that hath spoken is God that cannot Lye that Faithful is he that hath promised who will do it Then he is quiet it puts the Matter out of doubt and for this he hath given us Two Immutable things in which it is impossible for God to Lye Heb. 6. 18. In which is included the Mercy of God for it is his Mercy to promise and his Truth and Faithfulness to perform Hence the Scripture saith Mercy and Truth are met together Psal 8â— 10. And the coming of our Lord into the World was to perform the Mercy promised to our Fathers and to remember his Holy Covenant Luke 1. 7â— So that there is a Concurrency of Mercy and Truth in God as the Ground of our Faith 2. The All-sufficiency of God to perform his Word his Mercy and his Truth is the ground of Faith If an honest Man promise you that which he is able to perform you give great Credency thereunto though there can be no Infallible Credence in this Matter For Men be they never so Faithful yet have not the power of Performmance in themselves therefore may fail but God hath all power of Perforance in himself and this was the ground of Abraham's Faith Rom. 4. 21. Being fully perswaded that what he had promised he was able to perform And when God commanded him to offer his Son for which he had so strong Faith he fixes both on the Truth and Power of God and on that account yields ready Obedience Accounting that God was able to raise him up even from the Dead Heb. 11. 19. There is likewise an All-sufficiency in the Lord Jesus for the accomplishing of the Word and Work of Salvation for The Obiect of Faith all true Believers Heb. 7. 25. And the same that is the Ground is likewise the Object of Faith that is to what and to whom we are to look in Believing that is to God and Christ Who performeth all things for us We are to look to him and Believe in him to have God and Christ in their Mercy Truth Faithfulness and Power always in our Eye Isa 45. 22. Look unto me and be ye saved all the ends of the Earth that is Gentiles as well as Jews Mich. 7. 7. Therefore will I look to the Lord and wait for the God of my Salvation c. Isa 17. 7. John 3. 14 15. 4. What is the Excellency of Faith Faith 4. Of the excellency of Faith is an excellent and choyce Virtue it 's called in Scripture for it's Excellency precious Faith 2 Pet. 1. 1. To them that have obtained like precious Faith with us It 's called Precious for it's excellent and precious Uses and Effects Which are as followeth 1. It justifieth God in his whole Name 1. It justifieth God especially in his Mercy Truth Faithfulness Power Wisdom Purity and Justice wherein Faith is mostly exercised He that believeth not God abaseth and abuseth him in his whole Name hath made him a Lyer but he that Believeth justifieth God in his Truth John 3 33. He that receiveth i. e. Believeth his Testimony hath set to his Seal that God is true No wonder that Unbelief must be punished with Damnation sâ—eing it gives God the Lye not only in not Believing that Jesus is the Christ Men may believe the general Doctrine of the Gospel touching Salvation by Jesus Christ by Education and Tradition and not believe the Truth thereof in matter of Holiness and Obedience to conform thereunto and that do as truly give God the Lye as not to Believe the Doctrine of Salvation for if Men may be Saved in ways of Unholiness and Disobedience the word of the Lord is not True which saith the contrary 1 Cor. 6 9 10. Ephes 5. 3 4 5 6. Heb. 12. 14. Rev. 21. 27. Therefore let God be True and every Man in this matter a Lyer 2. It 's that as the Condition will justifie 2. Iâ— justifieth the Sinner the Believers before God Rom. 5 1. Therefore being justified by Faith we have Peace with God But of this more at large in the Doctrine of Justification 3. It 's of a Soul-strengthening Excellency 3. It 's of a Soul strengthâ—ning Excellency it helps to hold out and to overcomeing the Spiritual Warfare 1 Cor. 16. 13. Watch ye stand fast in the Faith quit ye like Men he strong Our strength in the warfare is by standing fast in the Faith the Saints have many Enemies to Encounter withall both within them and without them and it is their stability in the Faith of the Gospel that is their strength Eph 6. 16. In the Spiritual warfare with those high Enemies the Saints are to Encounter withal Exprest vers 12. The chief Defence of the Saints in Faith Above all take the Shield of Faith wherewith ye shall be able to quench all the Fiery Darts of the wicked One It 's that by which we must get the Victory over the World if ever we get it 1 John 5. 4. And this is the Victory that overcometh the World even your Faith What we are to understand is intended by the World see Chap. 2. 16. For all that is in the World as the lust of the Flesh the lust of the Eyes and the Pride of Life is not of the Father but of the World The World the Flesh and the Devil are the three great Enemies of the Saints and by Faith it is that they overcome them all How so Why Faith believes the Truth of and Interest in better things than either any or all of these can propound and that makes the Gracious Soul to slight All and to account it but Dung and Dross and to part with All for the Excellency of Christ It believes down the World and Sin and Satan believes in Grace and Strength from the Lord Hence the Scripture saith that we are kept by the Power of God through Faith 1 Pet. 1. 5. God strengthens keeps and preserves his People in a way of Believing not without or out of the way of Faith In a word our Lord expresseth the Power of Faith All things are possible to him that Believeth Mark 9. 23. Faith believes all things possible for God to do that he hath said he will do and all things possible for Man to do and suffer that God calls him to it strengthens the Soul both in doing and suffering 4. Excellency of Faith is it purifieth the 4. Faith purifieth the heart Heart Acts 15. 9. It 's of a purifying Nature in it's Exercise and Imployment it exerciseth it self about the Holiness of God in his own Nature the purity of his Word and Will the greatness of his Love in the Death of the Lord for Sinners with the Holy ends thereof c. And this works the Soul into the Hatred of Sin and
followeth Remission of sins That they may receive Forgiveness of sins where note that Forgiveness of sins followeth a Soul turning to God which includes both Faith Repentance and Obedience according to the Gospel and the Inheritance followeth Forgiveness of sins that is Justification the sum of all is this that where the Gospel is sincerely Believed and Obeyed there is a Legal New Covenant-Right to Forgiveness of sins and to the Inheritance a Legal Right to the Justification and the Glory of the Gospel Heb. 5 9. He is become the Author Our right is continued on the same account of Eternal Salvation to all those that Obey him And as we come to have a Legal New Covenant-Right in Justification and Salvation by Believing and Obeying the Gospel so our Right is continued therein by our Sincerity and Constancy therein And this is as abundantly Witnessed too in the Scriptures as the former Mat. 10. 22. He that endureth to the End shall be Saved Luk. 9. 62. No man having put his Hand to the Plough and looking back is fit for the Kingdom of Heaven Mat. 5. 13. Mark 13. 13. And this is confirmed by the Apostles Col. 1. 21 22 23. Heb. 3. 6 12 14. and 9 1. 11. Object This seems to imply a Possibility Object of falling from Grace after Believing and Obeying the Truth which is contrary to the Scriptures and the Common Received Faith of the Godly Answ The Unchangeableness of the Love Answ of God and this Truth will and must stand together as I said before we may not nor must not so understand one Truth as to Destroy another 1. Therefore I say that the Lord knoweth them that are his and who are effectually Called and they shall be kept through Faith unto Salvation 2 Tim. 2. 19. Nevertheless the Foundation of the Lord standeth sure having this Seal the Lord knoweth them that are his But we know as yet no otherwise but by Faith and sincere Obedience and our Constancy therein by which we are under the Law of Grace of the New Covenant so that though we ought to believe the Unchangeableness of the Lord's Love in the New Covenant of his Grace and that there are a People known to him who shall be kept by his Power through Faith and shall obtain the Inheritance promised and that we are of that Number if we in Truth and Sincerity Believe and Obey the Gospel unto the end And the more stedfast we are in the Faith and Constant Sincere and Universal in our Obedience the Greater and Well-grounded will be our Assurance both of Interest Standing and Glory 2 Pet. 1. 10 11. Rom. 2. 7 10. Rev. 22. 14. Luke 6. 47 48. 2. We must distinguish between the state of Grace and the state of Glory the Assurance of the Saints in the state of Grace must be distinguished from their assurance in the state of Glory then all Doubts will be over But in the state of Grace there are and will be ground of Doubts and Fears not to Fear or Doubt the Truth of the Gospel and of the Love of God therein or of the Changeableness thereof here our Faith should be without Doubting but as to our Interest therein and certainty of Obtaining in as much as it depends according to the Law of Grace not only on the Truth of God in the Gospel but the Truth of our Faith therein and Constancy of our Obedience to the end and our Interest must flow from both for without the second we have no Interest in the first So that it requireth not only Self-examination of the Truth of the Work of the Heavenly Birth and Regeneration but Constancy therein to the end and by reason of the Corruption of our Natures and Imperfections in those Divine Virtues to which the Promise is made necessarily may occasion sometimes Doubtings and Fears and this seems to be owned by the Scriptures to be rather a Virtue than a Vice in Believers Rom. 11. 20. Be not High-minded but fear Heb. 4. 1 11. Let us fear left a Promise being left us we come short Prov. 28. 14. Happy is the man that feareth always Not only feareth God but feareth his own deceitful Heart feareth a Heart of Vnbelief to depart from the living God feareth to sin against God whether in Omission or Commission This is a Godly fear that must be where Grace is and may sometimes be accompanied with Doubts and Godly Jelousies of a Man's self tendeth to establish the Soul in a well-grounded Assurance sutable to the Gospel and this I must say I had rather have Fellowship with Self-examining Self-judging and Self-fearing Souls stable in the Faith though as to Interest something at sometimes mixed with Doubtings than with High-flown Believers without all fear that have High Assurance on Low grounds scarcely able to give from the Law of the New Covenant a Reason of their Hope But see this more in Chap. 15. CHAP. XIV Wherein I shall speak more distinctly to the matter of Faith and of Justification by Faith With Answer to several Questions and Objections about the matter HAving spoken something to the matter Chap. 14. of Justification what it is and whereit doth consist that is in the Pardon and Remission of sins taking away the Guilt and Condemnation of sin with the Terms on which we must have it if ever we have it 1. Relating to God 2. Our selves i. e. on the Terms of Faith Repentance and sincere Obedience I shall in this speak more distinctly unto the Doctrine of Justification by Faith and endeavour to answer such Questions and Objections as ordinarily are or may be made about it What the Faith is to which Justification is promised I have already stated in the substance thereof in Chap. 11. that it is to believe God in his Word to believe the Truth of the Doctrine of the Gospel of God's Grace to Sinners in Jesus Christ which if True and Right is accompanied with true Repentance Truth of Love to God and sincere Obedience or a Hearty and Willing Consenting to the Truth of the Doctrine of the Gospel to be saved by Jesus Christ and in all things to be Ruled by him as Lord and King They are vain Imaginations that People create to themselves of a Faith without Repentance or a Faith with Works or a Faith without Works after their own Imaginations and not after the Will of Christ or to expect to be saved by him when they have no mind to be ruled by him Acts 3. 22 23. But as to the particular distinct Act of Faith it is to believe God in his Word and that not only in this but in all Cases Faith is to believe God It 's a Fancy and not Faith that hath not the Word of God for it's Foundation I intend in Divine and New Covenant Concerns Abraham believed God and it was accounted unto him for Righteousness This was the Faith of the Father and may or must we suppose the Faith of
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
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
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
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 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
Righteousness and true Holiness and will own them in the day of need when it will be worth a world to be owned by him Mal 3. 17. though they are hated of the unholy and profane world and though they mourn in the sence of their own unholiness knowing that in themselves i. e. in their flesh dwelleth no good thing yet God owns them and will own them when it will be worth more than the world to be owned by him But Woe to the Wicked that God is a holy God and loves holiness Woe to those that establish iniquity by a Law God will have no fellowship with them Psal 94 20. Shall the Throne of Iniquity have fellowship with thee who frameth mischief by a Law Isa 3. 12. Woe unto the Wicked it shall be ill with him for the Reward of his hands shall be given him God is a holy God and Holy and Reverend is his Name Psal 111. 9. His Name is Holy Isa 57. 15. his whole name holy in all his Attributes holy in his Power holy in his Wisdom in his Justice and Mercy c. it 's all exercised in a way of holiness holy in all his Ministrations in a word he is as Psal 145. 17. Righteous in all his ways and Holy in all his works so that as there is not nor can be any unholiness in him so there shall no unholy person dwell with him for without holiness no man shall see the Lord. Heb. 12. 14. and Rev. 21. 27 There shall in no wise enter into it any thing that defileth c. see chap. 22. 15. 4ly He is a Just and Righteous God and 4. He is a Just Righteous God his Justice and Righteousness runs through all his Name he exerciseth his Power and Wisdom and Judgments and Mercy all in a way of Justice and Righteousness Zep. 3. 5. The just Lord is in the midst thereof he will not do Iniquity c. He cannot do Iniquity its contrary to his Nature to his Name Deut. 32. 4. His work is perfect for all his ways are Judgment a God of Truth and without Iniquity just and right is he he is just in all the Judgments he executeth upon his Enemies Rev. 15. 3 4. Great and marvelous are thy works Lord God Almighty just and true are thy ways thou King of Saints v. 4. explains what is meant by the just ways of the Lord i. e. his just Judgments on his Enemies for thy Judgments are made manifest He is just in all the afflictions and corrections he exerciseth his own people withal Neh. 9 33. howbeit thou art just in all that is brought upon us for thou hast done right but we have doâ—e wickedly He hath exalted his New-Covenant mercy in the way of Justice for there must be no variance in his Name or Nature but his mercy must come to us in the way of Judgment and Justice his justice must be satisfied so his mercy comes forth in the salvation of Sinners here he is called a just God a Saviour Isa 45. 21. Just and yet a Saviour Zec. 9. 9. He is Just having Salvation Rom. 3. 26. that he might be Just and the Justifier of him that believeth in Jesus 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins c. Mercy might not come forth with any wrong to Justice neither shall Justice do any wrong to Mercy but fall in with it and be as truly for the right objects or subjects of mercy as mercy it self Psal 85. 10. Mercy and Truth are met together Righteousness and Peace have kissed each other 5. He is a gracious and merciful God it 5. He is a gracious merciful God is his Name his Nature to shew mercy to men Exod. 34. 6. When the Lord proclaims his Name to Moses he proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth c. Mic. 7. 18. Who is a God like unto thee that pardoneth Iniquity and passeth by the transgression of his heritage because he delighteth in mercy to shew mercy and to do good to sinners is his delight he is good to all and his tender mercies are over all his works he maketh the Sun to arise on the evil and on the good and sendeth rain on the just and on the unjust God so loved the World that he sent his only begotten Son into the world that whosoever believeth on him should not perish but have everlasting life Joh. 3. 16. Jesus Christ by the grace of God did taste death for every man Heb. 2. 9. It is wonderful mercy and goodness to men that God should find a way to satisfie his Justice so far for Sinners that mercy and remission of sins should be proclaimed to sinners on the terms of the New Covenant i. e. Repentance Faith and Obedience Peace on Earth and good will towards men He would have all the world to know that he is a merciful God and therefore the glad tidings is to be published to every Creature but it s the priviledg of his own people true Believers to have a special interest therein they are the people of his mercy and to them his mercy hath and doth abound Eph. 2. 4. But God who is rich in mercy for his great love wherewith he loved us when we were dead in sins hath quickened us together with Christ c. Tit. 3 4. but after the love and kindness of God our Saviour to man appeared not by works of Righteousness that we have done but according to his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit so that this glorious attribute and name of God in our Lord Jesus unto salvation is now manifested with a witness to and for the salvation of his peculiar ones he hath wrought them to it and possessed them of it Rom. 5. 5. and here they are looking for the mercy of our Lord Jesus unto eternal life This attribute of God which is his Name and Nature is full of encouragement to poor Sinners to come in and accept of mercy in this day of mercy and not to judg themselves unworthy of life by putting it from them 2 Cor. 6. 2. Behold now is the accepted time behold now is the day of Salvation Isa 55. 6 7. Seek ye the Lord while he may be found call upon him while he is near let the Wicked forsake his way and the Vnrighteous man his thoughts and let him return to the Lord and he will have mercy on him and to our God for he will abundantly pardon It s full of Consolation to gracious souls that God is a God of mercy it s his Name his Nature he delighteth to be gracious in and for the sake of the Son of his love comfort in respect of sin he is ready to pardon if we confess our sins he is faithful and just to forgive us our sins c. he
is its Divine Truth and the Truth of God witnessed therein John 17. 17. Sanctifie them through thy Truth thy word is Truth this is the witness of Him who is Truth it self and is the faithful and true Witness Psal 119. 160. Thy Word is true from the beginning c. Psal 19. 9. The Judgments of the Lord are True and Righteous altogether I shall give some particular convincing Proved by Demonstrations of its own Demonstrations in confirmation of the truth thereof the Scripture declares the Creation of the World by the Word of God with the manner and order thereof Gen. 1. which all may see and conclude the truth thereof if not Atheists The Bow in the Cloud to be a sign of Gods Covenant with all flesh Gen. 9. 13. visible to be seen of all that God may be known by his Works which he hath made Rom. 1. 19 20. Psal 19. 1 2. confest of all except Atheists That he gives us rain and fruitful seasons Acts 14. 17. That He causeth the Sun to arise on the good and on the evil and the Rain to fall on the just and the unjust Mat. 5. 45. All to be seen acknowledged by all Fulfilled the Destruction of Jerusalem threatned Mat. 24. 2. Luk 21. 20 24. known and believed of all that do not wilfully shut their Eyes All which confirms the Truth thereof See further the Truth as testified in and of its self and ought to be believed Gen. 15. 13. The affliction of Abrahams Natural Seed four hundred years the truth thereof you may see Exod. 12. 40. Gal. 3. 17. The truth of all the Promises made to the Fathers see Josâ— 21. 44 45. 23. 14. Their Babylonish Captivity threatned executed accordingly Jer. 17. 1 4. 21. 4 7. with their return according to the time and by the person foretold Dan. 9. 2. Jer. 29. 10. Isa â—4 28. and 45. 1 2 1â— with Ezra 1. 1 2. Christ was promised to be of the Seed of David and to be born of a Virgin and it was so fulfilled Isa 7. 14. with Mat. 1. 23. Gal. 4. 4. and that he should suffer death which was accordingly fulfilled Luk. 24. 25 26. Acts 3. 17 18. with multitudes of like examples that might be named but these are sufficient to the matter in hand and end intended i. e. to confirm us in the truth of this blessed Word 6. And finally its Divine Harmony witnesseth 6. It s divine harmony greatly câ—nfiâ—ms us Divinity abundantly to its Divinity or Divine Truth I say its Divine Harmony and Concurrency with it self written by so many men in so many Ages of the World at such distance of times and places and to hold harmony and Unity with it self from first to last wonderfully declares it to be from that one God that changeth not and not from men For such a word to be giving forth about Two Thousand years some at one time and some at another in some part was fulfilled what was promised in another the New Testament being the fulfilling of the Old I say Harmony and Unity in the Substance and Body thereof What may be supposed of difference by some is onely in matters circumstantial but not material and it may be their ignorance in not understanding wherein the Unity and Harmony consists But the Substance and Body of the Scriptures as it treats of and discovers God and Christ and the Works of Creation and Redemption what he hath done for his People in all Ages and under all Ministrations what he hath promised he will do for them and what he requireth his People to do and what he hath done and will do to his and his Churches Enemies in a word the Volumn of the Book treateth Heb. 10. 7. Or of Mans Fall sinfulness and misery thereby of Christ promised and effected and of all things concurring to the Redemption Restauration of Fallen Man by Christ in all which is fulness of Unity and Harmony And so much shall suffice to be here spoken for the Authority of the Scriptures own witness to its Divinity and Truth II A second Witness is The Consent II Wâ—tnâ—ss â—â— the C 〈…〉 all G 〈…〉 e Persons and Testimony of all the Godly in all Ages unto this day 1. The Testimony of those Godly Persons who writ the â—criptures who give their own Testimony that it was the Word of the Lord and not their own Amongst the multitude that might be named take these few in behalf of the whole Gen. 12. 1 2. 17. 1. Exod. 20. 1. 31. 1. 33. 1. Lev. 4. 1. 6. 1. Deut. 33. 9. 1 Kings 8. 26. Psal 119. 9. Isa 1. 2. Jer. 1. 2. Ezek. 1. 3. Mark 7. 1â— John 10. 35. and the Apostles confirm it in the New Testament 2 Tim. 3. 16. 2 Pet. 1. 20 21. 3. 15 16. 1 Cor. 14. 37. 2. And all other Godly Persons both in the times of the Scripture's being given forth in the Old and New Testament and in all Ages since to this day hath believed the Divinity and Truth thereof as both History and Experience declares else what means their faith in practice of and suffering for the truth therein contained as hath been so abundantly demonstrated in all Ages And almost all men where it comes must fall before it acknowledging the Truth thereof though most of men dare be so bold as to adde their Inventions to it and not to live in obedience thereunto How they think to escape the Judgment threatned it concerns them to consider in time Rev. 22. 8. John 12. 48. III. It must be from God and so be his III. It is from God because it can be from none else 1. It cannot be from Angels Good or Bad. Word and Will made known unto us because it can indeed be from none else 1. It cannot be from Angels alone either Good or Bad. 1. It cannot be from good Angels any otherwise than as Messengers of God to deliver it for good Angels durst not assume such an Authority distinct from God but as Messengers from God so they delivered part of it as Dan. Chap. 10 11 12. Rev. 1. 1. Nor 2dly Could it be given by bad Angels or the Devil it being the holy Word of Truth it 's contrary to his nature he is a Liar and the Father thereof and an Enemy to all Truth and Holiness especially to God and Christ and the Salvation of men which is the substance of the Truth which is held forth unto us in the holy Scripture 2. It 's against his Interest and Kingdom it destroys him in all his ways and tends to deliver Souls out of his Kingdom and Captivity and discovers his destruction without all hope or help and therefore it cannot be of him 2. It cannot be from men no not of any 2. It cannot be from men alone either Good or Bad Rich or Poor sort of men 1. It cannot be of debauched men of vicious life
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
which may teach us that those things that are ordained by the Lord for the use of Man do oft-times through Mans weakness prove to his hurt Eph. 5. 13 14. and should teach the Woman Humility and Subjection to the Man according to Gods Ordinance and not to usurp Authority lest she be deceived and deceive others as Eve the Mother of all did 1 Tim. 2. 12 13 14. 1 Cor. 14. 34 35. Quest VVas it the Serpent that deceived Quest the Woman or the Devil in the Serpent or the Devil in the form of the Serpent Ans The Devil in the Serpent for it 's Answ said that the Serpent was more subtile than any Beast of the Field Gen. 3. 1. From whence the Devil is called a Serpent for his subtilty and his subtilty in part was in making use of the most subtile Creature to effect his design by which may teach us that Satan maketh use of the most subtile and likely ways and means to carry on and accomplish his designs by in order to mans destruction He made use of the Serpent to deceive the Woman and the VVoman to deceive the Man the VVoman being the weaker vessel he assaults her first and prevailing on her his work was more than half done for she was likelier to deceive the Man than the Serpent was to deceive her therefore it deeply concerns all especially VVomen who are the weaker vessels and most liable to be deceived to be very heedful of Satans Wiles and not to be ignorant of his Dâ—vicâ—â— CHAP. VIII Of the Way and Means ordained of God for Recovery of Man out of this Estate MAn being fallen by Sin into a state of Death and Misery gone out from his Maker God did not let him go but took hold of him again designing to do him good and that immediately after the Fall in the first Promise Gen. 3. 15. that the Seed of the Woman should break the Serpents Head It was a Threat to the Serpent but a Promise to Man in which behold 1. The Severity of God 1. To Man that had sinned though by occasion of Temptation yet the Curse and Judgment threatned must come upon him Severity to the Serpent as a Creature and Beast of the Field being used by the Devil for effecting so bad a workâ— therefore cursed must he be above all the Beasts of the Field on his Bâ—llâ— must he go and Dust must he eat and enmity hath God set between him and the VVoman c. which we see verified according to the VVord Severity against the Devil the chief agent in the work expressed in these words It shall break thy Head i. e. the Devil he was the Serpents Head in this design the Head is the seat of VVisdom Government and Speech the Devil in this sense is said to be the Head who made use of the Serpent and governed him and spake in and by him and therefore the Seed of the Woman that is Jesus Christ that was to be born of a VVoman should break the Devil in his design in his present work against mankind so that Jesus Christ the Seed of the VVoman to break the Serpents Head which was a Threat to the Serpent but a Promise to the VVomans Seed Mat. 1. 23. Gal. 4. 4. is the way and means ordained by God to recover Man out of that estate into which he fell by sin that as sin and death came in by Man so deliverance out of that estate must come by Man by Christ Jesus the seed of the VVoman both God and Man and this Promise was frequently renewed from age to age till the fulness of time was come that God had determined and then according to this and all his Promises he sent forth his Son made of a Woman made under the Law that he might redeem them that were under the Law Gal. 4. 4. Quest VVhat did Jesus Christ for sinners Quest when he came into the world in order to the Redemption of Man from sin and death Ans As the first Man brought in Sin and Death by Disobedience so Jesus Christ the second Man wrought Deliverance brought Life and Immortality to light by Obedience Rom. 5. 9. For as by one mans Disobedience many were made sinners so by the Obedience of one many shall be made righteous as Adams Disobedience brought us into a state of Sin and Death so Christs Obedience is the alone way by which we must come into a state of Life if ever we obtain it Quest By what part of Christs Obedience Quest is it by which he accomplished the Work was it by his active or passive Obedience or both Ans In some sense it was by both but Answ his passive Obedience it was that made actual satisfaction to the Justice of the Father for the sin of sinners so far as that God for Christs sake will pardon all that in truth believe this glad tidings and turn to the Lord receiving him as their only Saviour and Lord to be saved and ruled by him Ephes 5. 2. 1 Joh. 2. 12. Hebr. 5. 9. And his active Obedience in the fulness and perfection thereof was his perfect Holiness by which he was fitted to offer up himself to God an acceptable Sacrifice for sinners which perfect Obedience and Holiness in him as our Head is become the Believers by imputation and so his active Obedience is the Believers Sanctification as his passive is his Justification 1 Cor. 1. 30. but of this more in the matter of Justification when I come to speak of that distinctly so that in a word he gave himself that is his Life and Blood for our Redemption Justification Salvation so that the Death and Sufferings of Christ it was in which the Father was well pleased and fully satisfied as a propitiatory Sacrifice for sinners a covering Sacrifice to cover the sins of those who believe and obey the Gospel out of his sight i. e. the sight of his Justice in the pardon of them Psal 32. 1. Rom. 4. 7 8. Blessed are they whose iniquities are forgiven and whose sins are covered c. and nothing can cover sin from Justice but the Blood the Sufferings of the Son of God Eph. 1. 7. Col. 1. 14. which doth present us with the evil of sin and our bad estate thereby that when God had a mind to help us nothing less than the Blood of his Son could do it and with the strictness and severity of Justice in God that when his own Son had undertaken the satisfaction it must cost him his Life and Blood and the Riches of Grace and Mercy both in the Father and the Son for poor sinners the Father to give the Son to that end 1 Joh. 3. 16. and the Son to give himself a Sacrifice for sinners Joh. 10. 17 18. and the Father to accept his own only Son for sinners that so he might extend Mercy to them and make them who believe accepted in him This Grace and Love of the Father and Son
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
Love of Holiness believes the Truth of all the Holy Institutions Ordinances and Commands of the Lord and it 's Bounden Duty to live up to him therein In a word Faith in the Word of the Lord it is that works the Soul to Eschew Evil and to do Good to abhor that which is Evil and to cleave to that which is Good No Holiness without Faith and the more Faith is thus exercised the more Holy Conformity will there be to the Lord. 5. Excellency of Faith is that it fills the 5. It fills the Soul with Jâ—y Peace Soul with Joy and Peace Rom. 15. 13. Now the God of Hope fill you with Joy and Peace in Believing c. It 's true it is the God of Hope that gives this Joy and Peace but it comes into us through Believing it never comes to any Soul but by Believing that is believing the Truth of the Doctrine of the Gospel in all the good Tydings thereof in all the Promises and Precepts it all affords Joy and Peace to the Believer who is exercised therein 1 Pet. 1. 8. 6. Excellency of Faith is that it 's the 6. Iâ—s the Mother of all â—ther Divine Vertues Mother if I may so say of all other Divine Vertues Love Hope Patience Obedience c. They are all Nursed and Nourished up under Faith and without Faith there can be none of all these though Faith worketh and getteth strength by these Yet without Faith there can be none of these as Without Faith we cannot please God So without Faith we can have no Divine Virtue and if our Faith be right and true then it carryeth in it something of every Divine Virtue of the New Covenant And this Christians should be instructed in that it might engage their Hearts to be Adding to their Faith Virtue c according to 2 Pet. 1. 5 6 7. Faith is the first Active Demonstrative Virtue in the Soul and lyeth at the bottome of every Virtue and of every Duty 7. Such is the Excellency of Faith 7. It renders both Persons and Services acceptable that it renders our Persons and Services and all we Doe and Suffer for Christ according to his Will acceptable to and with the Lord See Heb. 11. almost throughout The Works of the Saints and Elders of old were all accepted being done in Faith and vers 6. Without Faith it is impossible to please him Object The Apostle 1 Cor. 13. seems to prefer Love as the only Gospel amiable and acceptable Virtue yea even above and beyond Faith vers 2. Though I had all Faith c. and have no Charity I am nothing Answ It 's true if it were possible to have all Faith without Love it would be nothing that is produce nothing issue in nothing true Faith is always accompanied with true Love and though Love be the most Heaven-born Virtue that which makes us most like God yet this Love is not cannot be before and without Faith we cannot love God till we believe him to be God nor Jesus Christ till we believe the Truth of the Gospel concerning him nor love his Word till we believe it to be his Word c. 8. It 's excellent End and Issue discovers 8. It 's excellenâ—s End the Excellency of the Virtue it Issues the Soul in Glory it prepares the Soul for Glory through it it 's preserved by the Power of God to Glory He that endureth i. e. in the Faith and Profession thereof to the end shall be Saved 1 Pet. 1 9. Receiving the end of your Faith the Salvation of your Souls By Soul we are to understand the whole Man Body and Soul and this is and will be the end of all true Faith to bring you to Salvation both Body and Soul but this note it 's not Faith only in the Habit of it but in the Living-working Power thereof according to the Gospel as it brings forth those other Divine Virtues aforementioned But to this of Faith I shall speak more distinctly in the Doctrine of Justification in some Cases CHAP. XII Of Repentance REpentance and faith are undoubted Chap. 12. Of Repentance Companions in as much as sometimes Repentance is included in Faith and sometimes Faith is included in Repentance and it comes in immediately with Faith and much spoken of in the Scripture as absolutely necessary unto Life and in my Method in speaking to it I shall endeavour 1. To shew what it is the Greek Word 1. What it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metanoesate properly signifieth a Change of the Mind which cannot be without a Measure of Faith and that not an ordinary change of the Mind from one thing to another but it is a change of the Mind from owning of delighting in and following after the Service of Sin Satan and the World to the owning of delighting in and following after the Lord in serving of him In a Word true Repentance is the turning of the whole Man from Sin and Satan unto God to Believe and Obey the Gospel for where the Mind is effâ—ctually changed there will be a change in the whole Conversation it 's one in Substance with Conversion for that is a turning from Sin to God and so is Repentance it 's not a turning from one Sin to another or from one Opinion to another unless it be from Errour to Truth or a turning from Prophaneries to Civility or Formality So the last Estate may be worse than the first but it 's the turning from the Power of Sin and Satan to God Acts 26. 18. Isa 55 7. Let the Wicked forsake his Way and the Vnrighteous Man his Thoughts and let him turn to the Lord and he will have Mercy on him c. This I take to be the Essence and Substance of Repentance the change of the Mind and so the turning of the whole Man from Satan to God in the way of the Gospel in which Way and Work of Repentance the Soul shall obtain Remission of Sins here and an Inheritance amongst the Sanctified Ones hereafter 2. That this Repentance is an Evangelical 2. It 's an Evangelical Duty Duty and Virtue and not Legal as some imagine unless it be the Law of the New Covenant so it 's Legal and a Duty Persons who think Repentance to be only a Legal Old Covenant Work and the Persons exercised in it to be of an Old Covenant Spirit discover themselves to be indeed strangers to the New Covenant Grace and the way of Interest therein that must needs be Evangelical that is the Condition or Terms of all our New Covenant Mercy the Grace and Mercy of the New Covenant is propounded on the terms of Repentance and without it we may not expect any Interest therein Luke 24. 47. That Repentance and Remission of Sins might be preached in his Name c. Repentance must precede the Remission of sins as the Condition no Repentance no Remission of sins Acts 2. 28. Repent every one
of the New Covenant Jer. 31. 33. I will put my Law in their inward Parts and will write it in their Hearts What need so much a doe about the matter as if it were the Work of Man this seems to be Legal and not Evangelical to set Man upon that which is God's Gift and Work Answ We are to distinguish in this matter Answ or else we may quickly confound Truth and lose the Truth of our selves too I say we are to distinguish between the Act of Divine Virtues and the Habit that is not only the Power but Disposition wrought of God in the Heart according to his Promise and the Actings thereof for Repentance Faith Love Obedience c. is our Act and our Duty and sure enough we shall Perish if it be not done Therefore though it be of God to effect the New Work within which is his special Grace where it is yet four things do weightily concern us to be instructed in 1. That the Acting of Divine Grace into the Performance of Gospel-Duty doth concern us and is the Duty of all though they have not the Law written in the Heart 2. That you can never know this Law of Grace to be in your Hearts but by your Holy Disposition of Acting Divine Vertues and Duties sure enough they are Graceless Persons who act not those Divine Virtues the Gospel requires 3. Persons sincerely Acting and Working towards God in Divine Grace and Life received is the undoubted way of Increase thereof and therein God will bless Endeavours with Increase and curse Sluggishness and Negligence with Loss of all Mat. 25. 16. to 29. 4. That it 's a dangerous and pernitious Understanding of Gods absolute Promise in the New Covenant so as to make null his Conditional Promises in the Administration thereof even as dangerous if not more then to fix on the Conditional so as to make null the absolute But there is a saving Understanding of both if rightly directed therein CHAP. XIII Treateth of Justification THe next thing I shall come in order to Chap. 13. Of Justification speak unto is the matter of Justification this followeth Faith and Repentance according to the Law of the New Covenant it followeth Effectual Calling according to the Order stated Rom. 8. 3. Whom he predestinated them he called and whom he called them he justified c. In this Order Justification followeth Calling in which Faith and Repentance is included and therefore is it propounded in the Gospel on terms of Faith and Repentance Acts 13. 39. By him all that Believe are justified c. Rom. 5. 10. Being justified by Faith we have Peace with God Luke 24. 47. Repentance and Remission of Sins must be preached in the Name of Christ c. Remission of sins upon Repentance In my Discourse about this Matter I shall endeavour to shew 1. What Justification is Justification is 1. What it is an Acquittance and Discharge from the Guilt and Eternal punishment for sin and is the same as Remission and Pardon of sin For a Person whose sins are pardoned is justified and his sins are as if they had not been that Justification consisteth in the Pardon and Remission of sin is clear Rom. 4. 6 7 8. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness with Works Here is an imputed Righteousness without Works Righteousness and Justification in this place is all one and vers 7. explains what this Righteousness and Justification is Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the Man to whom the Lord will not impute Sin So that it 's evident that Righteousness unto Justification consists in this the Forgiving Covering and not Imputing of sin the same we have in substance Act. 13. 38. Be it known to you Men and Brethren that through this Man is preached unto you the Forgiveness of Sins the Forgiveness of Sins is the glad Tydings of the Gospel and vers 39. declares this Remission of sins to be Justification And by him all that Believe are justified from all things from which they could not be justified by the Law of Moses that is their sins are forgiven Col. 2. 13. Having forgiven you all Trespasses and where all Trespasses are forgiven such Persons stands Quit and Justified before God Rom. 33. 34. Who shall lay any thing to the Charge of God's Elect it is God that justifieth who is he that Condemneth If God pardon acquit and justifieth who can Condemn And thus much as to the Matter of Justification what it is and wherein it consisteth 2. How this Justification and Righteousness 2. How it is to be obtained is to be obtained and this I shall mind on a twofold Account 1. As it relates to God and 2. As it relates to us 1. As it relates to God the Father that 1. As it relates to God his Justice must be satisfied so it might come unto us in a way of Justice as well as Mercy Man having sinned and being gone out from God by sin and Disobedience he being a Just and Righteous God his Justice must be satisfied that so he might have a Honourable and Righteous way of exercising Mercy to Sinners and the way of satisfaction to Divine Justice and Demonstration of Divine Love and Grace to Sinners was by Jesus Christ crucified The Son of the Father in Truth and Love The Death and Sufferings of our Lord was the alone satisfactory Sin-offering to the Father for the sin of sinners this will appear if we consider 1. How frequently Christ is said in Scripture It appears 1. Christ dyed for Sinners to Dye for our sins 1 Cor 15 3. For I delivered first of all that which I received how that Christ dyed for our sins according to the Scriptures Gal. 1. 4. Who gave himself for our sins c. that is because of our sins our sins were the cause of his Death that he might thereby make Peace and Reconciliation for sinners that the way of Mercy might be opened and a Hopeful way of Salvation for sinners in that He bear our sinâ— on his own Body on the Tree 1 Pet. 2. 24. That he dyed for us 1 Pet. 4. 1. And for our sins the Just for the Vnjust that he might bring us to God 1 Pet. 3. 18. that is in our sted that we might Live 2. That God the Father hath in Scripture 2. God hath declared his satisfaction as clearly and fully declared his being satisfied and well pleased with and in the Sufferings of his Son for the sake of Sinners And this will appear if we consider 1. That God the Father laid our sins upon him and surely he would never have laid our sins on the Back of his Son if he had not been well pleased in his Bearing of them Isa 53. 6. All we like Sheep are gone It appears 1. He laid our sins upon his Son astray we have turned every
it any other way it may be a Fancy only note this that we cannot be so Infalliable as to our particular Interest in Life as we are or ought to be in the Truth of the Doctâ—iâ—e of the Gospel as I have before minded because the one fixes only on the Truth of God the other not only on the Truth of God but likewise on the Truth of our own Faith which being accompanied with Imperfections may occasion Doubtings But of this more full in Chap. 15. of the Assurance of Faith 3. That in all the Faâ—lings of the Saints for the Lord knew that his People could not live perfectly without sin in his New Covenant of Grace his Law of Grace on this account is that his People sincerely humble themselves confess their sins forsake them and beg Mercy and he will Forgive them for the sake of his Son And this is the Law of Grace in the New Covenant for support of Believers in their Spiritual Race and Warfare after Conversion and the way for them to have the Assurance of the Pardon of their daily Miscarriages it must come in from this Law of Grace it 's true I sin daily and come short in every Duty I know that in me that is in my flesh dwelleth no good Thing But it is my Burden I am in Truth humbled and do not only Watch and War against it but do daily implore the Throne of Grace for Pardon Hence I have ground from the Law of Grace to believe mine Acceptance and Remission of my sins this is the way of the New Covenant for the daily Pardon Peace and Comfort of the Saints Mat 6 12. Psal 32. 5 Prov. 28. 13. Heb. 8. 12. 1 Joh. 1. 9. Quest The Scripture saith that we are Quest 1. justified by Faith Rom. 5 1. 2. That we are justified by Grace Rom. 3. 24. 3. That God justifieth and Christ justifieth Rom. 8. 33 34. 4 That Works justifieth and not Faith only Jam. 2. 24. How may we understand these Distinctions and reconcile the Scriptures Answ 1. Faith is said to justifie not as Answ the meritorious or satisfying Cause of Justification that is Christ crucified only But as the conditional Cause or Terms on which we are justified that is we are not nor cannot be justified without it This is the Law of the New Covenant it 's said Rom. 4. 3. That Abraham's Faith was accounted to him for Righteousness or imputed as vers 22. 23. Not that Abraham's Faith was his Righteousness to Justification but God accounted him Righteous and doth account one Righteous that doth Believe or imputeth Righteousness to such a one that was not so accounted before nor can be Righteous without it for he that believeth not must be Damned So that Faith justifieth as it is the condition of Justification in the New Covenant on our parts to be performed though in the Spirit and Life of the Covenant or Law written in the Heart 2. We are justified by Grace that iâ— it 's all of Grace and nothing of Desert in us our Faith is not any meritorious Cause in us but it 's all Grace it 's Grace in God to give his Son for us and Grace in Christ to give himself and Grace in God as to us-ward to accept the Sufferings of his Son for us and Grace in him to Pardon and Justifie Sinners on their Believing so that it 's all Grace as from God and we may and ought to câ—y Grace Grace unto it 3. It 's God that justifieth it is God the Father that justifieth 1. Because he Prepared and Dâ—signed the Sacrifice and our Justification thereby John 3 16. 1 Pet. 1. 18 19 20. Heb. 10. 5. 2. He accepted the Sacrifice for us when offered Eph 5. 1. 2. and 1 6 7. 3. It is he that Pardons us that is justifieth us for the Sake of Christ our Peace-Offering when we do believe and Christ is said to justifie us as the Meritorious Satisfactory Cause of our Justification therefore it is said Rom. 8. 34. It is Christ that dyed c. 4. We are said to be justified by Works and not by Faith only because that the Faith to which Justification and Salvation is promised must be a working Faith and when Salvation is promised to Believing we must understand it to be such a Faith as the Gospel intends that is a Faith that carrieth in it Love and sincere Obedience to the Will of Christ it is a Faith which worketh by Love Gal. 5. 6. the contrary is a dead Faith as a Body without a Soul that will never justifie Jam. 2. 26. Thus Works justifie 1. The Truth of our Faith for Faith without Works is dead 2. Works justifieth in some sence as Faith doth that is not as the Meritorious Cause but as the Condition because the Faith to which Justification is promised includes Works in it and so is as truly the Condition of our Justification as Faith for the Gospel excludes that Faith as no Condition at all that is without Works so that Faith without Works is none of the justifying saving-Faith of the Gospel So that thus considered here is a sweet Harmony and Concurrence in those Scriptures and helps to a more full Understanding of the glorious Method of God in this way of Justification and Salvation of Sinners by Jesus Christ Object The Apostle saith Rom. 4. 4 5. Object Now to him that worketh the Reward is not reckoned of Grace but of Debt but to him that Worketh not but Believeth on him that justifieth the Vngodly his Faith is counted for Righteousness Answ We are to understand in this Answ Scripture by not Working is intended Meritorious Working that may deserve Life vers 4. it 's such a Working as that the Reward is not counted of Grace but of Debt not that we may not Work at all that is prophane to imagin But not to Work Meritoriously so as to expect Justification and Life as a due Debt for our Working here Works are nothing He that Worketh not in this sence but Believeth But Faith and Works as the terms on which God will justifie and save of his own Love and Grace in Christ Jesus is absolutely necessary to Salvation And further Works are necessary for thereby we shew forth the Life of Christ in our Mortal Bodies and glorifie God in our Bodies and Spirits who hath done and doth all freely for us and in us Quest Do not this seem to make Faith Quest and Works co-partners with Christ in the Work of Justification and Salvation contrary to Col. 3. 31. Christ is all and in all And Rom. 9. 32. They sought Righteousness as it were by the Works of the Law Answ It makes it no otherwise Co-partners Answ with Christ in the Work of Justification then God hath made it What God hath joyned together let no Man put asunder God hath joyned Faith and Work as the Condition and the Sufferings of his Son our Lord Jesus as the Meritorious satisfying Cause
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
the right way he that taketh care of the honour of God and Christ in the right way that is in believing loving and obeying the truth God will take care for his honour 1 Sam. 2. 30. the Lord saith He that honoureth me I will honour 3. If we seek our selves in the way that God hath appointed we cannot miscarry that is in the lose of our selves and cleaving to the Lord alone expecting all from Grace in the way of Faith and Obedience not for any meritorious good that is in us that when we have done all we can see and say that we are unprofitable Servants and cry Grace Grace to the whole work both for us and in us then we rightly seek God and Glory 4. It 's true in one sense that we may not seek our selves by any means that is our own esteem and glory here among men or to be lifted up in our own minds that is fleshly and of the first man that must be mortified as a dangerous and soul-ruining and God-dishonouring evil that Christians are too much by nature inclined to through the remainders of the old corrupt nature and must be watched and warded against self-wisdom self-will self-esteem self-boasting and self-glorying is to be abandoned but in seeking after and obeying of God and Christ To seek glory honour and eternal life is so consistent with the truth of the Gospel that it 's impossible to sever them whatever souls foolishly and vainly imagine to the contrary What God hath joyned together let no man put asunder 5. Hindrance of souls assurance is when 5. Hindrance when souls trouble themselves about Gods Decrees they trouble themselves about the Decrees and Counsel of God whether Elected or not Elected if they are not Elected then it 's in vain for them to believe c. This is not a work for Christians to trouble their minds about neither are they like to have the assurance of Gospel consolation while they make this their first work I shall for help in this matter prescribe these seven things 1. That Christ died for all and that the 7 Things considered in this matter love of God in the Gospel is truly propounded to all and that all are brought under it either in a way of life or death life if they repent believe and obey it death if they reâ—ect it 1 Tit. 2. 6. Heb. 2 9. 1 Joh. 4. 14. Joh. 3. 16 17. Mar. 16. 15 16. 2. That all are invited and required to believe and obey the Gospel with gracious promises of acceptance by him that is truth it self and cannot lie nor will he deceive those that come to him Isa 55. 7. Matt. 11. 28. Acts 17. 30. 1 Tit. 2. 4. 3. There is the same reason for all to halt and doubt in this matter as for any one and yet we find not any one mentioned in the Scripture among the many thousands of Believers that made a doubt on this ground no not of the worst of sinners those that had a hand in the Crucifying of Christ Acts 2. 23. 36 37 41. They gladly received the word of Salvation not questioning the matter of Election but glad with the good news of Salvation on the tearms propounded with many like instances of Gentiles as well as Jews Acts 13. 48. And the Apostles did not propound Election as any hindrance to the Faith of any but assures them where-ever they came that on the tearms of the Gospel they should be saved Acts 16. 31. Believe on the Lord Jesus and thou shalt be saved 4. Nor did the Apostles mention Election to Believers after conversion with any design to stumble them in the matter of Faith relating to their own interest but that they might the more admire Grace and live to the God of Grace that they might not sacrifice to their own net nor take the Glory of the work of God wrought in them and for them to themselves but that they might give the glory of all to him and live to him in the injoyment thereof Rom. 11. 6 33. Eph. 1. 3 4. 5. Nor hath God done any act contrary to the free tenders and invitations of the Gospel that may tend to discourage or hinder any from believing and obeying the Gospel that they may be saved God's Electing some that he might not lose his design wholly in the restauration work is no bar to hinder any because he affords means and helps to all so that men shall one day acknowledge that God is righteous and their damnation is of themselves and of their own choice I would but ye would not see Prov. 1. 20. to the end 6. Take heed of entertaining such thoughts about the Decrees of God which are secret and hidden as are inconsistent with the Doctrine of the Gospel his revealed will for all notions about the Decrees really inconsistent with the Doctrine of Grace and promise of life on the tearms of the Gospel are dishonourable to God and dangerous to your souls therefore look you to the revealed will believe and obey that and you are safe 7. You are to know that the way by which you shall know your Election is by believing and obeying the truth and sure enough it is that if you continue in a state of unbelief and disobedience to the Gospel you are not Elected For he that believeth and obeyeth it is that shall be saved but he that believeth not shall be damned O therefore be wise and stumble not where God hath laid no stumbling stone but fall in with the truth believe and obey the Gospel and you shall be saved you are under all the precious promises of life which are all yea and amen certain and sure in Christ Jesus who is become the Author of Eternal Salvation to all those that obey him Heb. 5. 19. The sixt and last hindrance I shall mention 6. Hindrance is the loss of Hope is the cancelling and striking out of hope out of the Believers Book or turning it into another thing than it is making new covenant hope to be nothing else but the expectation of the soul expecting and looking for that which Faith believes whereas hope and expectation are two distinct Virtues expectation is the daughter both of Faith and hope Faith believes the truth hope puts in for an interest then comes expectation of the full enjoyment thereof This of Hope is a step for the soul to stand upon till it attain assurance but when this is taken away and the soul supposeth there is no degree short of assurance and finding that something difficult especially to step into it at one step lieth groveling on the ground without hope but this we are to know that Hope is a blessed Gospel virtue when rightly grounded and that Christians may and should exercise it in this very case step up into Hope first and there stand and wait till assurance come that will come in by degrees in the souls constancy in the Faith and sincere walk
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
wise unto Salvation 2 Tit. 3. 15. See Psal 119. 97 to 100. And he is universal in his obedience have respect to all the Commandments Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments and that alwaies even to the end ver 112. And that readily and chearfully swiftly and with alacrity ver 32. I will run the way of thy Commandments when thou shalt enlarge mine heart ver 54. Thy Statutes hath been my songs in the house of my pilgrimage Works of Piety and works of Charity all works that God requireth Grace teacheth to a ready and right performance thereof Ps 100. 2. 2 Cor. 8. 5 6 7. Tit. 2. 11 12. But head-knowledg only is more for word than deed talks much but doth but little and if there be any deeds it is for low base and by-ends for self and not for God to some commands and not to all at some times in a good fit or when applause or advantage concur with a cold and dead heart not with delight and joy not serving the Lord but themselves hence the Lord complains Zec. 7. 5. 6. That his people did fast for themselves and eat and drink for themselves whereas gracious souls who live in light should do all for God eat and drink for him that they may live to him perform every duty for him that he may be glorified 1 Cor. 10. 31. Whether ye eat or drink or whatsoever you do do all to the Glory of God see 2 Thes 1. 11 12 Gal. 2. 19. And this the hypocrite and formalist do never attain unto but doth all for self 5. Saving knowledg is a growing incresing 5. It is a growing increasing knowledg knowledg it increseth where it is 2 Pet. 3. 18. But grow in Grace and in the knowledg of our Lord and Saviour Jesus Christ it groweth and increaseth and where this growth is there is an increase and growth in every virtue in the whole new man which is created after God Which new creation consisteth first and especially in knowledg Col. 3. 10. And have put on the new man which is created in knowledg after the image of him that created him Knowledg is the first and principal work and in it and with it righteousness and true holiness Eph. 4. 24. Without it there is nothing but ignorance of the life of God ver 18. This is the saving work of the Lord to cause the true light to shine into the hearts of his people 2 Cor. 4. 6. And this increaseth and groweth up by degrees with the increase of Faith Love Holiness and every divine virtue Col. 2. 19. It increaseth with the increase of God and groweth up into him in all things which is the Head even Christ Eph. 4. 15. This of spiritual growth is the design and end of God in the ministry and means he hath afforded his Church see Eph. 4. 11 to 15. And this is or should be the design of all faithful Ministers the spiritual growth of themselves and the Church in the knowledg of and conformity to the Lord 2 Cor. 4. 10 11 12. Where the Apostle discovers that the end of all Gods dispensations was that they might be more like Christ that the life of Christ might be manifest in their mortal flesh and concludes the same of the Church though they were not under the like afflictions yet they expected the same work to be effected in them by their liberty and the use of the means that God had given them exprest in these words So then death that is afflictions worketh in us but life in you that is we expect and hope that a conformity will be wrought in you by your liberty and peaceable injoyment of the Ordinances of God and opportunities of Grace and of growth and so if that work go forwards be it by death or life affliction or liberty we have our desire this was his frequent Prayer for the Church their growth and increase in this Grace Eph. 1. 16 17 18 19. Phil. 1. 9 10 11. Col. 1. 9 10 11. And this is oâ— should be the desire and endeavour of every gracious soul according to the measure of their capacities in the use of the means God hath appointed to grow and increase thereby in light in love in holiness and an holy conformity to the will of Christ 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby and in so doing that Word is made good Prov. 4. 18. The path of the Just is as a shining light that shineth more and more unto the perfect day But on the contrary head-knowledg only or the knowledg of hypocrites and formalists either decaies groweth downwards less and less worse and worse till it come to nothing or grows in the head only no increase in the parts of holiness it 's like the disease called the Rickets the head grows but the body decaies grows weaker and worse till at last without cure head and body goes to the dust So it is with head-Christians grow in the head in notion but decay in the body of Christianity or stand at a stay without any spiritual growth though there is no standing or stopping in Christianity who so groweth not better must though insensibly grow worse I do not question but that gracious souls do meet with their winter-times times of temptation and to apappearance sometimes grow worse rather than better but it proves to their advantage in the end the best of Saints have had and have their ebbings and flowings their winter and summer but it 's a sign of life where is the sense thereof this is common in the Scripture and in the experience of the Saints but the notionist and head-professor is insensible of his deadness and decaies This I speak that serious souls may not sink in the sense of their shortness and wants that the Eunuch that is joyned to the Lord may not say I am a dry tree Isa 56. 3. But the head-professor grows big in the head but little in the heart like Ephraim the Lord complains of Hos 7. 11. Ephraim is like a silly dove without an heart no heart for God his Name and Truth great in his own eyes commends himself But not he that commendeth himself is approved but whom the Lord commendeth It may be he grows great with error fancies and imaginations finds out some better Religion they think than the Lord hath ordained like those the Lord complained of Jer. 2. 32 33. Why trimmest thou thy way to seek love and in their inventions think themselves to be innocent as they ver 35. Yet thou sayest because I am innocent and yet ver 36. Gâ—d about to change their way and Chap. 6. 16. When the Lord calls to them to return to the good old way of Faith Love Obedience and to walk therein they will not Thus saith the Lord stand ye in the waies and ask for the old
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.
8. I fear few doth manifest truth of love in this matter who though they give do it slackly and grudgingly thinking every little too much and would gladly be without the occasions and opportunities of doing what they do see Isa 32. 5-8 And read it at leasure and meditate well upon it and the Lord give you right understanding therein 4. It is then true when it will cover offences 4. When it will cover offences and is ready to forgive Prov. 10. 2. Love covereth all sins 1 Pet. 4. 8. Love covereth the multitude of sins 1. There are many sins that love may and should cover without reproof As personal infirmities that attend Saints in this mortal sinful state wherein Christians cannot speak nor act but a quick eye may discern something amiss which must be covered else the life of Christians would be uncomfortable with each other and their time must be spent in reproving each other Jam. 3. 2. In many things we offend all Ps 19. 12. Who can understand his errors c. Christians may see so much of imperfection in each other that needs love to cover rather than to multiply reproofs for common failings who so knows themselves can do it and yet true love reproves sin that is such things as are sinful and dishonourable and cannot stand with the safety of the soul that comes not under the common infirmities of nature unavoidably attending gracious souls 2. Love covereth sin from others where 2. It covereth sin from others is cause of reproof and gives a private reproof according to Mat. 18. 15. If thy Brother trespass against thee tell him his fault between him and thee alone c. Love is no whisperer nor back-biter those who are so ready to publish the failings of their brethren that others shall know it before them that wait advantages to publish the failings of their brethren without observing the right rule they are in so doing rather backbiters than lovers of their brethren 3. Upon repentance it covereth all sin it 3. On repentance it covereth all sin forgiveth all sin Lu. 17. 3. If thy brother trespass against thee rebuke him if he repent forgive him see ver 4. Love is no implacable person but easie to be reconciled it is like God and Christ ready to forgive Col. 3. 12 13. When persons are so much bound up in their spirits that they with so much difficulty forgive their brethren on their repentance it 's a sign they live not in the sense of the need they have of forgiveness from God themselves and may justly doubt whether they are made partakers of the forgiveness of the Gospel Mat. 6. 12. 14 15. The sense of Gospel-forgiveness works those rightly apprehending it into like pittiful merciful and forgiving frame Col. 3. 12 13. 4. True love to brethren is not easily 4. It is not easily provoked provoked but suffereth long 1 Cor. 13. 4 5. It starteth not aside for small occasions it is not drops of water that can quench true love Cant. 8. 7. Many waters cannot quench love nor floods drown it That love that is easily provoked that will not bear nor suffer any thing that is easily quenched is not love of the right stamp 5. True love to the brethren is full of 5. It 's full of hope Hope and full of Faith 1 Cor. 13. 7. It hopeth all things it believeth all things that is all things that there is ground to hope and believe it taketh hold of every thing that may minister occasion to hope the best to hope that there is truth of Grace to hope that their Faith and Repentance is true but that love that will not believe and hope any thing if it come not up fully to the mind of the party it may be a faithless love and an hoâ—eless love as to our brethren so may it be in respect of God for be sure we come infinitely more short in respect of God than any of our brethren where is any ground of hope do or can in resâ—ect to us 6. It is then true love when it is accompanieâ— 6. When accompanied with love and obedience to God with love to God and obedience to his Will for any to talk of love to the peoâ—â—e of God and yet hath no respect to the Commandments of God no conscience of living to God according to his revealed Will they deceive themselves for As he that loveth God must love his Brother also so he that loveth the people of God must love God and keep his Commandments 1 Joh. 5. 2. By this we know we love the people of God when we love God and keep his Commandments Lest any should deceâ—ve themselves the Apostle stâ—tes it both waies 1. If any love God they love his people He that loveth him that begat lâ—veth him that is begotten of him But lest any should mistake and say I love him that is begotten therefore I love him that begat he states it the other way to prevent all mistakes that so our love may be true and right indeed By this we know we love the people of God when we love God and keep his Commandments That is by this we know that our love to the people of God is right when it is accompanied with love and obedience to God For this is the love of God that we keep his Commandments Our love to God is not right if we love not his people our love to his people is not right if we love not God nor keep his Commandments 7. True love to the Saints is then right 7. It must be universal to all Saints when it is universal to all Saints as well to one as to another as well to the poor as to the rich and as well to the rich as to the poor to a poor Lazarus as to a rich and royal David to an afflicted Joseph as to an admired Solomon if love be right it is no respecter of persons For he that respecteth persons will transgress for a piece of bread that is upon any occasion will wrest judgment But this love is rare to be found rich professors will love them that are rich and undervalue the poor make them their foot-stool and too often the poor undervalue the rich because they are rich have an evil eye upon the riches of their brethren because themselves are poor but the love of the Lords people is or should be one to another for the Lord's sake because they are his and so should be to the weak as to the strong to the poor as to the rich partial love is no true love Jam. 2. 1 2. It is the commendation the Apostle gives the Ephesians that their love was to all the Saints Eph. 1. 15. Col. 1. 4. It 's a choice discovery of Divine love when it hath no respect of persons but fixes on the object purely for spiritual causes for Holiness for the image and Grace of Christ the poorest Saints
c. and Chap. 15. 3 4. This shall be the song of Saints Who shall not fear thee O Lord and glorify thy Name for thou only art holy 6. It 's that Virtue unto which happiness and blessedness is promised and that must needs be a Virtue absolutely necessary to Salvation and is included in true Faith Prov. 28. 14. Happy is the man that feareth alwaies This happy fear must be alwaies never off the heart Chap. 23. 17. Be thou in the fear of the Lord all the day that is alwaies every day let not the fear of God be out of thine heart at any time Ps 112. 1. Blessed is the man that feareth the Lord c. and 128. 1 4. By all which it appears that persons who fear God in truth are under the promises of Blessedness and therefore it is a choice Virtue 2. I shall endeavour to shew what the 2. What it is to fear God fear of the Lord is or what it is to fear God It is to have an holy honourable and reverend esteem of God to have the awe and dread of God upon our hearts because Holy and Reverend is his Name Ps 33. 8. Let all the Earth fear the Lord let all the Inhabitants of the World stand in awe of him Isa 8. 13. Sanctifie the Lord of Hosts Himself and let Him be your fear and let him be your dread It becometh the people of the Lord of Hosts to have humble holy reverend and trembling thoughts of God alwaies Ps 2. 11. Serve the Lord with fear and rejoyce with trembling serve him with reverence and godly fear It is to be feared that Christians have too low and common thoughts of God which exceedingly unbecometh them and is a great disadvantage on the spiritual account as well as dishonourable unto God This holy reverend fear is a love-like fear not a slavish fear a spouse-like fear flowing from or mixed with love Let the Wife see that she reverence her Husband or fear her Husband The Wives reverence of or fear toward her Husband is not or should not be slavish but in love and conscience of God's Ordinance so it behoves every true Christian to reverence honour and fear the Lord and that with this filial spouse-like fear to love God and fear before him To help on this work in the heart I Meditations to help us to fear God shall propound some serious meditations of God that may tend to beget and increase this holy reverend awe and fear of God in the heart 1. Live much in the meditation of his 1. His Greatness Greatness O God is a great God and a great King above all Gods and above all men Psal 89. 6 7. For who in the Heavens can be compared to the Lord Who among the sons of the Mighty can be likened unto the Lord God is greatly to be feared in the assembly of the Saints and to be had in reverence of all that are round about him Note that this great fear of God in the Saints does arise from the consideration of the Greatness of God Who can be compared to the Lord who may be likened to our God in Heaven or Earth Therefore is he greatly to be feared in the assembly of the Saints c. Ps 147. 5. Great is our Lord and of great Power his understanding is infinite and 95. 3. For the Lord is a great God and a great King above all Gods And as an effect of this or a resultancy drawn from this meditation of his Greatness above all ver 6. O come let us worship and bow down let us kneel before the Lord our Maker that is seeing he is such a great one above all even our Maker let us worship and bow down and kneel before him i. e. Let us worship him in all humility and holy reverence Let us have Grace to serve our God with reverence and godly fear Exod. 15. 11. Who is like unto thee O Lord among the Gods who is like unto thee glorious in holiness fearful in praises doing wonders And this result the Prophet draws from this meditation Jer. 10. 6 7. Forasmuch as there is none like unto thee O Lord and thy Name is great in might who would not fear thee O King of Nations for to thee doth it appertain That is to be great above all and to be feared above all this is the first consideration that will tend to season our souls with this blessed Virtue the greatness the gloriousness of God to live upon our hearts 2. The holiness and purity of God He 2. His Holiness and Purity is Glorious in Holiness Holy and Reverend is his Name Serious thoughts of Gods Holiness will beget and increase in us this holy reverend fear Psal 99. 9. Exalt the Lord our God and worship at his foot-stool for the Lord our God is holy The sight and apprehension of the Holiness of God will help us to worship him reverendly and awfully This was it made Isaiah Chap. 6. 3. 5. When the Seraphims cried out as overcome with the holiness of God Holy holy holy is the Lord of Hosts to cry Wo is me I am undone I am a man of polluted lips c. Thus you see and I hope all true Christians can experience that serious thoughts of the Holiness oâ— God will â—ill them with humble honourable and awful thoughts of him 3. The great Goodness and Mercy o 3. His Goodness God especially on the new Covenant account will tend wonderfully to season thâ— soul with this Virtue and this mixed witâ— the rest makes it to be Evangelical fear thaâ— son-like spouse-like fear that so mucâ— concerneth and becometh the Saints thâ— is the promise of the Lord to his people Hos 3. 5. Afterwards shall the children of Israâ— return and seek the Lord their God and David their King that is Christ Jesus and shall fear the Lord and his Goodness in the latter daies It 's the latter day work especially under the Gospel for Saints to fear the Lord and his Goodness Ps 130. 4. With thee is forgiveness that thou maist be feared the Goodness Forgiveness and Mercy that is with God will make his people to fear him and fear to sin against him fear to displease him he that will sin without fear because God is good and gracious may justly fear that he is without all Grace gracious souls fear to sin against so good and gracious a God Shall all the Nations fear and tremble at all the great goodness that God will do for and shew unto his people Jer 33. 9. And shall not the great goodness of God cause the hearts of those interessed in it to fear and tremble before him Surely it 's impossible for a gracious soul to take a view of the Greatness the Glory the Purity and the goodness and Mercy of God and of his own badness but with astonishment holy reverence and fear and thus they shall fear the Lord and his
to be the case of many not only of the World but of those who pretend and profess to be called out of the World Job feared God and eschewed evil Chap. 1. 1. Fear God and sin if you dare 2. The fear of God as it is a sin-destroying Virtue so it is a God-obeying Virtue where the fear of God is in truth there is conscience and care to obey the Lord to keep his Commandments Eccl. 12 13. Fear God and keep his Commandments that is keep his Commandments as your duty and where this fear of God is you will keep his Commandments as your disposition the fear of God and obedience to him alwaies dwells together Ps 5. 7. As for me I will come into thine house in the multitude of thy Mercies and in thy fear will I worship toward thine Holy Temple Where sense of Mercy and power of Love and the fear of God meet together in one soul there will be sincere obedience and worshipping of God there will be serving God with reverence and godly fear Ps 2. 11. Serve the Lord with fear rejoyce with trembling You that have no care nor conscience of obeying the Lord of serving and worshipping the Lord according to his appointments and living to him according to his will have just grounds to suspect that you are without the love and fear of God 3. The fear of God is a soul-sanctifying Virtue where the love and fear of God is the desire of that soul is to be more like God and like Christ it doth not only out with sin but it increaseth Virtue it is as truly desirous of increase in Virtue of conformity to Christ as it is to be rid of sin outing of sin is one part of Holiness and inning of Virtue is the other and it 's accomplished by the fear of God Ps 34. 11 12 13. Come ye children hearken to me and I will teach you the fear of the Lord and concludes all in this Depart from evil and do good seek peace and pursue it This is the way to perfect Holiness 2 Cor. 7. 1. Let us cleanse our selves from all filthiness of flesh and spirit perfecting Holiness in the fear of God The fear of God is a soul-sanctifying Virtue would you grow in Holiness and conformity to Jesus Christ which I dare say is the desire of all gracious souls both in the inward and outward man then see that you grow in this Virtue 4. The fear of God is a soul-consolating Virtue it affords very much ground of consolation to the soul where it is for where this is in truth there are all the Divine Virtues of the Gospel to which the promises are made as Faith Love Humility Meekness Patience Self-denial c. The Divine saving Virtues of the new Covenant goes not alone they are much besides the truth of the Gospel that tell souls that one Grace or Virtue of Christ in them is enough to demonstrate them to be in a saved condition whereas the Gospel-saving Graces or Virtues to which Salvation is promised goes not alone he that supposeth he hath one alone must suppose impossibilities either he hath more or none at all For from his fulness we all receive and Grace for Grace that is of every Divine Virtue of Christ the Believer hath something thereof within him and where the fear of the Lord is there is the truth of all Divine Grace it 's laid at bottom of all as that from whence it flows Acts 10. 34 35. In every Nation he that feareth God and worketh Righteousness shall be accepted Fear God and the work will be done matter of comfort to souls possessed with this Virtue Prov. 14. 26 27. The fear of the Lord is strong confidence c. That is it is a ground of confidence of interest in God which affords strong consolation Prov. 19. 23. The fear of the Lord tendeth to life and he that hath it shall abide satisfied he shall not be visited with evil It 's such a Virtue so much tending to life that affords satisfaction to the soul that hath it that he is in the way of life Hence the Lord saith speaking of such a person Isa 33. 6. The fear of the Lord is his treasure a treasure of Grace is in it here and a treasure of Glory shall attend it hereafter thus shall the man be blessed that feareth the Lord. 5. The fear of God is a soul-preserving 5. It is a soul-preserving Grace Grace a soul-seasoning and preserving Virtue it tends to preserve those in whom it is to the Kingdom of Glory promised it not only preserves and keeps the soul from sin and keeps it close to duty but it preserves the soul from defilements in evil times and daies of temptation Mal. 3. 15 16. When they called the proud happy and they that tempted God were delivered and they that wrought wickedness were set up then they that feared God spake often one to another and the Lord hearkened and heard it c. That is he approved it and owned them and remembred them in mercy in the day of need The fear of the Lord will preserve souls pure to God in profane and sinning times and in persecuting times and in times of temptation in a word it will preserve those in whom it is through all difficulties and temptations it will preserve from the sinful fear of man Prov. 29. 25. The fear of man bringeth a snare Isa 51. 7 12 13. But the fear of God delivereth from this snare it keepeth from a wicked departing from God Jer. 32. 40. I will put my fear in their hearts that they shall not depart from me O therefore all ye that fear God seek that ye may increase therein more and more it will tend to the increase of every Virtue and decrease of sin and preserving you in Faith Love and Holiness unto the day of Redemption I conclude this with Psal 34 9. O fear the Lord ye his Saints for there is no want to them that fear him CHAP. XXI Of the Law of God and what we are to understand thereby COncerning the Law of God which hath been and is the rule both of Faith and Practice throughout all Ages according to the manner of the ministration thereof of which it's necessary for Christians to be instructed in In speaking thereof I shall endeavour 1. To shew what it is 2. How it hath been in several times and manners given and administred since the beginning 3. The necessariness of believing and obeying thereof according to the time and manner of the administring thereof 4. What Law it was that Christ fulfilled in his active and passive obedience and for what sins it was that he suffered 1. What the Law of God is 1. Sometimes 1. What the Law of God is by Law we are to understand the whole Word and Will of God revealed relating 1. The whole Word and Will of God both to Faith and obedience things to be believed
pray according to the will of God Ro. 8. 27. persons may pray in their own spirits and be very earnest and will have no nay for that which God would not have them and it may be is not good for them and he may give it them in judgement I believe that many have experience of this truth at this day as his people of old Psal 78. 18. They tempted God in their hearts by asking meat for their lusts v. 29. 30 31. He gave them their hearts desire but while the meat was in their mouths the wrath of God came upon them they must have their lusts fulfilled and their lusts they had but in anger and in wrath with vengeance for their lusting so the same people Israel lusted for a King and would have no nay and God gave them their desire Hos 13. 11. I gave thee a King in my anger and took him away in my wrath It greatly behoves Christians to look to the matter what they pray for that they pray for that which is good for which they have some precept or promise either generally or particularly and that too according to the terms thereof either absolute or conditional that is of submission to the will of God relating either to thing or time 1. What is absolutely promised we may and ought absolutely to pray for as Mortification of sin Sanctification of Life Preservation in the Faith Perseverance in Grace to the end with profiting under the various dispensations of God in the World c. All which comes under some special command or promise either general or particular 2. Some things we must pray for conditionally with submission to the will of God both relating to thing and time as Health Peace deliverance from Affliction prosperity in the world c. because these are things of worldly and temporary concernments and not absolutely necessary to the life of the new Covenant nor absolutely promised Christ our Lord is an example to us in this matter Mat. 26. 39 yet we may pray absolutely in this so far as God hath promised that is Food and Rayment is promised all these things shall be added to you but worldly riches is not promised but Food and Rayment is promised because your heavenly Father knoweth that you have need of these things you cannot live nor subsist without them nor serve God in the world without them That was it which Jacob said that if God would give him Food to eat and Cloaths to put on then God should be his God because without it he could not live if God would keep him alive he would live to God so that for Food and Rayment we ought to pray in faith and to believe the promise all these things shall be added Mat. 6. 33. And as for Deliverance from Afflictions Christians ought to pray absolute for support under them and profiting by them and deliverance in the Lords time time not the deliverance and then you may be absolute and that because you have the promise Ps 50. 15. Isa 45. 17. 2. By whom this duty of Prayer is to be 2. By whom it is to be performed performed and that is by believers though I shall not question the common duty of all men in this matter but none can perform it acceptably but Believers Justified persons God first accepts the person before the service is accepted it is the Prayers of a righteous man that availeth much Jam. 5. 16. as for others see what God saith Ps 50. 16 17. As for the wicked God saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth c. Prov. 15. 8. The Sacrafice of the wicked is abomination to the Lord but the prayer of the upright is his delight chap. 21. 27. it behoves every one to look to it to have some ground of a Turance of relation to the Lord in the New Covenant which will greatly imbolden the soul in this duty although souls may cry and call and obtain too when they lye under doubtings of interest they may cry Abba Father for the acceptation of our persons doth not consist in assurance of interest and relation but in believing the Gospel and cleaving to the Lord therein yet the higher our assurance of interest and relation works the more boldness and confidence will there be in Prayer and sometimes sinkings in spirit on that account may increase fervency but it is the duty of upright ones to worship God to pray unto him and to praise him it becomes them it is sutable to their high calling it becometh the upright to be thankful Ps 33. 1. Praise is comely for the upright all the wicked of the Earth whose persons are unaccepted their Prayers are abomination to the Lord for without Faith it is impossible to please him it was by Faith that Abels Sacrifice was accepted by which he obtained witness that he was righteous 3. That Prayer is a duty of special concernment 3. That its a special duty to be performed to be performed by those concerned therein that is believing righteous justified persons the Children of God and this appeareth 1. From the manifold commands and Exhortations thereunto a few of which I shall mention Mat. 7. 7. Aâ—k and it shall be given seek and ye shall find knock and it shall be opened unto you a plain command from our Lord with a promise of answer Eph. 6. 18. Praying always with all prayer and supplication in the spirit c. 1 Thes 5. 17. Pray continually Col. 4. 2. Continue in prayer and watch in the same with thanksgiving by all which and many other Exhortations in Holy Scripture it appeareth that Prayer is the special duty of the Saints 2. It appears from the frequent example of the Lords people throughout all ages who were frequently exercised in this divine duty and work as Abraham Gen. 18. 23 to 33. Moses Exod. 32. 30 31 32 33. 13 34. 91. Solomon 1 King 8. 22. David Ps 5. 1 2 3. 17. 1 2 c. 55. 16 17. in the New Testament Christ himself was very often exercised in this work Mat. 14. 23. Luke 6. 12. and Paul Phil. 1. 9. Col. 1. 9. 1 Thes 3. 10. The Apostles Acts 4. 24. to 31. and the whole Church Chap. 2. 42. with multitudes of like examples both in old and new Testament all which confirms the truth that it is the great duty and concernment of the Saints according to the will of God to be frequently exercised therein 3. It appears to be a very acceptable service to the Lord when rightly performed from the acceptance thereof which God hath manifested and the returns that he hath made to the prayers of his people throughout all ages wherein he hath manifested himself to be well pleased with the faithful prayers of his people in his hearing and answering of their prayers see his answer to Abraham in his requests Gen. 18. 21 to 33.
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.
Scripture is when men are well instructed in the principles of Religion relating to matters of Faith and Practice and are truly and humbly reaching after the knowledg of the whole will of God in his Word when the heart is universal for God in all his will that is a perfect man Col. 4. 12. It was the fervent labour and prayer of Epaphras for the Church that they might stand perfect and compleat in all the will of God Acts 18. 26. Apollo though an cloquent man yet being a godly man was willing to be instructed by Aquila and Priscilla in the way of God more perfectly and the earnest Prayer of the Apostle in behalf of the Church 1 Thes 3. 10. And this is such a Perfection where it is in truth that will afford the soul much boldness both towards God and Men Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments ver 165. Great peace have they that love thy Law and nothing shall offend them 5. There is a Perfection in Justification 5. In Justification which is by Jesus Christ crucified that is the pardon of all sin for the sake of Christ and this is perfect and is the perfection spoken of by the Apostle Col. 1. 28. Which was the great desire and endeavour of the Apostle that all believers might live up in it That we may present every man perfect in Christ Jesus that is perfectly justified in him Col. 2. 13. Having forgiven you all trespasses that is perfect justification where all trespasses are forgiven Act. 13. 39. By him all that believe are justified from all things from which they could not be justified by the Law of Moses this imputed righteousness to believers is perfect 6. As for Sanctification that is twofold 6. In Sanctification 1. Imputed that is the perfect obedience and purity in the person of the Son of God imputed to believers that is made to them and accounted theirs 1 Cor. 1. 30. Who is of God made to be unto us Wisdom Righteousness Sanctification and Redemption and this is perfect Sanctification 2. Is holiness wrought in the Saints as I minded in the matter of Sanctification Chap. 17. And this is both perfect and imperfect 1. Perfect in respect to the parts of holiness that is there is something of every part of holiness of every virtue of Christ in whom holiness was perfect and so he was the perfect pattern of holiness to his people and from whom it comes into us Joh. 1. 16. And of his fulness have all we received and Grace for Grace that is of every virtue that was in Christ have his people received a measure by which there is sutable to the reception a conformity to him and a bearing his image and likeness in this World on this account it is they are said to be Created after God in Righteousness and true Holiness Eph. 4. 24. And in this respect the Saints are perfect in Holiness i. e. in respect of the parts thereof A child when he is born into the World hath all the parts of a man and so is reputed a man in respect of parts though not in respect of growth and stature So believers in respect of growth up to the perfect state so they are imperfect and greatly imperfect too and are or should be growing daily in all the parts of Holiness 1 Cor. 13. 11. The Apostle presents this same truth by the same simily When I was a child I spake as a child I understood as a child but when I was a man I put away childish things he useth this simily to hold forth the childish and perfect state of Christians they are children though but little ones yet they are perfectly so yet imperfect in respect of the highest degree or growth to the perfect state and that is it the Apostle intends Phil. 3 12. 2. Things propounded that the highest 2. The highest degree not attainable in this life degree of Gospel-perfection is not attainable in this life and to demonstrate this truth and make it plain let us consisider 1. The declared experience and judgment of the Saints in Scripture record which the Reader may in these Scriptures take knowledg of 1 Kin. 8. 46. Eccl. 7. 20. Jam. 3. 2. 1 Joh. 1. 8. 10. Joh. 40. 4 5. and 42. 6. Isa 6. 5. All which demonstrates the truth of this matter the most eminent of the Saints that lived in the World yet were sensible of sin and imperfection and some of them declared it to be the state of all Not a man on earth that liveth and sinneth not and the Apostle Paul a man of the highest attainment in Gospel-perfection yet confesseth himself not to be perfect Phil. 3. 12. And that we have every virtue but in part 1 Cor. 13. 10 11 12. 2. We are yet in the imperfect and fallen state only coming forth by Faith and the beginning work of regeneration wrought in the spirit of the mind the people of God after believing are but in the way to the perfect deliverance perfection is for the perfect restored state of the Saints and indeed were it not so we might say as the Apostle 1 Cor. 15. 19. If in this life only we have hope in Christ we are of all men most miserable so if our highest perfection were in this life we should be comparatively but miserable 3. That this perfect state of the Saints will not cannot be till the second coming and Kingdom of our Lord Jesus it 's true when the body returns to the dust the Saints shall cease from sin and they shall be with the Lord but this is not their perfection though it would be a blessed degree if it were possible to be attained here but perfection will not cannot be till our Lord come again from Heaven the truth of this appears from these Scriptures Phil. 3. 20 21. Col. 3. 4. 1 Joh. 3. 2. Read these Scriptures and understand 2. The resurrection from the dust will not be till our Lord doth come again in Glory 1 Thes 4. 16. 1 Cor. 15. 23. And till then we come not out of the falen state The last enemy to be destroyed is death While we lie in the grave our bodies are in the lowest degree of the falen state and for any to pretend perfection while in the falen state a state of sin sickness sorrow and death must flow from ignorance or wilfulness or both 4. That though perfection is not attainable in the highest degree in this falen mortal sinful sorrowful and imperfect estate yet it is the duty disposition and concernment of all perfect Christians to be pressing forward after perfection Phil. 3. 10 11 12 13 14. Quest To what end is it to press forward after that which is not to be attained in this life Answ In my answer to this question I shall mention three things 1. That believers if they press forward after any thing that is of God
with a scab the crown of the head c. ver 18. In that day the Lord will take away the bravery of the twinkling ornaments c. What they are you may see in that which followeth by which we may see that the Lords people hath alwaies been addicted too much to this sin and especially the female Sex and this we find at present by woful experience amongst professing people though contrary to the Word of God and the Spirit of Grace in the hearts of gracious ones 1 Tit. 2. 9 10. 1 Pet. 3. 3 to 6. In both which Pride is forbidden and modest apparel with shamefac'dness and sobriety as becometh women professing Godliness is commanded and the truth is that this sort of Pride is a shame and a shameful sin to be found in the Church of Christ Luke 7. 25. They that wear gay cloathing are in Kings houses they should not be in Churches It 's the Whore of Babilon whose Beauty consists of such deckings Rev. 17. 4. It behoves the Churches to purge out this sin as an abomination and to be cloathed with humility which adorns the new Covenant lest the Lord cast them out as an abominable branch O if we could or would be every one striving who should be most like Christ and conformable to him as we are striving to be like the World how glorious would Christians be in their profession over now they are but now unhappy we whose care is to be like the World though thereby we are the more unlike our Lord and so dishonour him and wrong our own souls and that which adds to this sin is that Ministers who should cry aloud against these abominations either practice the same themselves or allow it in their Families and Relations are silent in the matter at best and others shameless enough plead for it and surely that is the Devils work no wonder then if it grow to a mighty torrent both of sin and judgment Some it may be preach it down in word but allow it in practice in themselves and Families as if they had a license to be licentious in this matter I have observed this evil in Parents that hath been bread plain themselves and it may be so continue but breed their children to pride and vanity as if they designed them to destruction and say it may be they cannot help it let such know that they ought to command their children and remember Ely in like case for his weak and soft dealing with his Sons 1 Sam. 2. 22 to 27 33. I have observed the Husband to go plain himself but the Wife arraied like a Stage-player and the vain man it may be is proud to see his Wife so fine or if not passeth all by in silence or complains that he cannot rule her she will have it so say what he will An argument that the man knows not how to rule and so draws the guilt of his Wives sin upon himself or that the Wife knows not her duty either to God or to her Husband and indeed those who have no conscience of duty to God it cannot be expected that they should have conscience of duty to man I would advise such women to read and seriously to consider Eph. 5. 24. 33. 4. A lofty carriage and conversation is a symptom of a proud heart Dan. 4. 37 Those that walk in Pride he is able to abase a proud walk a proud life discovers a proud heart 1 Joâ— 2. 16. One of the things that is of the World and not of the Father is pride of Life which is not of the Father but of the World O therefore let Christians leave it to the World and cleave to the Father and the things of the Father lest he strip and whip them from their grievous transgression in this matter 5. Contentions and divisions about needless and invented things is a sign of a proud heart when persons form up things to themselves which the Lord never required and make that a ground of division for self-ends such things as these being the cause of most of the divisions at this day it flows from self and pride Prov. 13. 10. Only by pride cometh contention but with the well-advised is Wisdom and 22. 10. Cast out the scorner and contention shall go out yea strife and reproach shall cease O the breaches and divisions the contentions and strifes which this monster pride hath produced both in Church and State the Lord give repentance or judgment must be the issue good Hezekah humbled himself for the pride of his heart c. and the wrath of the Lord was deferred 2 Chron. 32. 26. 4. Affliction may come upon the people of God for their living in the transgression of the known Ordinances of the Lord this is that for which God hath had and probably hath at this day a controversie with his people and for these things he hath doth and will visit them Ezek. 11. 19 20 21. Where the reason of Gods gathering his people from the Nations ver 17. and giving them one heart and putting his new spirit in them i. e. his new Covenant spirit is that they may walk in my Statutes and keep mine Ordinances and do them c. but those whose hearts walk after their detestable things and their abominations I will recompence their own way upon theâ—r own heads saith the Lord Dan. 9. 8 11. Where the Prophet acknowledgeth that the cause of all the Churches afflictions and miseries was for sin and not obeying the voice of the Lord and walking in his Laws which he had set before them c. and it 's very likely that this is one cause of God's afflicting his people not only the things before-mentioned but the changing of the instituted Ordinances of Christ into mens own inventions so slighting his commands and his people for walking therein for transgressing of the Law of love to God to men to good men to bad men O the great failing in this matter the Law of Christ is that his people should not speak evil one of another nor back-bite one another Eph. 4. 31. 1 Pet. 2. 1. Jam. 4. 11. Nor to think evil one of another 1 Cor. 13. 5. Zec. 7. 10. Nor easily to believe evil reports against a brother Psal 15. 3. But what contrary walking to those blessed Laws of the Gospel in these and many other things I might name is found amongst us and that not by secret search the Lord knoweth and he will make us to know it or he will make us sick with smiting Or 5. It may be for his peoples unprofitableness under the mercy and means enjoyed for the loss of first love to God his Name and Truth to one another and this is it of which the Lord complains of his people and warns them to repent and dâ— their first works lest he come against them speedily and remove the Candlestick out of his place Rev. 2. 4. Jer. 2. 2 3 17. When the Lord feeds his people
to the full with mercy and means of life and they grow carnal and unprofitable and as it were die away under it the Lord will not bear with it either to grow careless and luke-warm or to be dead or ready to die as the Churches Rev. 3. 1 2. 15 16. For these and the like evils it is that the people of God need afflictions in this World to be emptied from vessel to vessel and O that the fruit of all might be to take away the sin and to make them partakers of his holiness 2. The people of God need afflictions 2. They need afflictions for trial for trial of the truth of their Virtues the truth of their Faith Love Patience Contentation and Constancy in the Gospel God did ever delight to trie his people not that he did ever delight in their afflictions and sufferings but he delighteth in the truth of their Faith Love and Constancy c. And on this account it is that he proveth them 1 Pet. 4. 12. Beloved think it not strange concerning the fiery tryal that is to trie you c. Psal 56. 10. For thou O God hast proâ—ed us thâ—u hast tried us as silver is tried God ordinarily designs the good of his people in their afflictons i. e. trying and purifying to prove them and resine them as silver and if they are not resined by it but give him occasion to say of them as of his people of old the end will be bad and sad Jer. 6. 29 30. The bellows are burnt the lead is consumed of the fire the Founder melteth in vain for the wicked are not plucked away reprobate silver shall men call them because the Lord hath rejected them that is when men do not profit under Gods corrections they are as reprobate silver and so the Founder melteth in vain 1. God trieth the Faith of his people 1. To try their Faith to see if that will hold out and endure the fire and the reason is because there is much temporary Faith that will not endure the fire Luke 8. 13. Matt. 13. 20 21. Therefore he will try and prove the truth of their Faith 1 Pet. 6. 7. God will make it to be of great advantage to his people that are faithful to him therein Abraham the Father of the faithful must have his Faith tried when God commanded him to offer up his Son Heb. 11. 17. his all so God will try his people by calling them to offer up all as a sacrifice for his sake and thus hath he tried his peoples Faith throughout all ages some more and some less according to his Divine pleasure and his peoples need for their profit 2. God trieth his peoples love whether 2. To try their love they do indeed love the Lord with all their hearts and with all their souls and cleave to him in all estates Matt. 10. 37 38 39. He that loveth Father or Mother c. more than me is not worthy of me he will prove his people whether they do love him indeed or not hence the Apostle saith Rom. 35. 39. VVho or what shall separate us from the love of Christ c. It 's not death or life that shall be able to do it Song 8. 6. 7. 3. God trieth the patience of his people 3. Patience we think we have much patience when we have no trial but when trial comes we shall find our weakness and want in this matter Jam. 1. 3 4. This of Patience under afflictions is such a divine new Covenant Virtue that he that hath it truly wanteth nothing i. e. to carry him through in a right suffering and it 's impossible to have true patience without true Faith and true love Jam. 5 6 7 8. Rom. 5. 3 4 5. The Apostle commends the Church of the Thessalomans 2 Thes 1. 4. For their Faith and Patience in all their tribulations 4. God trieth the contentation of his 4 Contentation people contentation is a choice Virtue and resignation to the will of God in all cases and conditions in poverty sickness wrongs and persecutions to be contented and to resign to the Lord an hard lesson for flesh but Grace teacheth it and God expects it and therefore proveth his people that it may be manifest of what spirit they are in this matter and that he may teach them this duty Phil. 4. 11. 1 Tit. 6. 6 8. And so 5. For trial of our perseverance whether we will hold out to the end in the Faith and profession of the Gospel Matt. 10. 22. Ye shall be hated of all Nations for my Name sake but he that endureth to the end shall be saved John 8. 31. Jesus said if ye continue in my VVord then are ye my Disciples indeed that is if ye hold out in all trials and temptations and continue in the Word abide in the Doctrine of Christ to the end then are you Christians indeed Jam. 1. 12. Blessed are they that endure temptations for when they have been tried they shall receive a Crown of Life c. Note the promise of Blessedness is to those that endure i. e. hold out to the end in a right patient and contented spirit if we endure not to the end all our profession and sufferings will be in vain Gal. 3. 4. A third sort of reasons are in relation 3. Reasons such as relate to God to God our Father and Jesus Christ our Lord who doth it for the good of his people God will and doth afflict his people in love as a tender Father for their profit he best knows what his people needs and sutably he deals with them he doth it to make them partakers of his Holiness Heb. 12. 5. He doth it in love and in faithfulness Psal 119. 75. and will issue all in their good and spiritual advantage Rom. 8. 28. He doth it to fit them for the Kingdom and Glory he hath prepared for them and promised to them Rom. 8. 17. If we suffer with him it is that we may be glorified with him the Lord will have his people from the Cross to the Crown purified and refined for that glorious estate Rev. 6. 14 15. Great tribulations will tend to work the Saints to the exercise of Faith in the blood of the Lamb and thereby to be purifying themselves as he is pure which will be for their comfort here and glory in the end 3. I shall propound some rules for direction 3. Rules for a right suffering to the Saints in order to a right comfortable and profitable suffering 1. When it is for a good cause the name 1. A good cause and truth of the Lord for any of the truths of the Gospel for owning him in his Offices as your Priest Sacrifice and Atonement and so as your Saviour or as your Prophet to teach you and Lord and King to be ruled by him in all his Laws and Ordinances in matters of worship and conversation in opposition to
gain here its durable eternal and exceeding great a weight of glory Mat. 5. 11. 12. 1 Pet. 4. 13. Your reward shall be great in Heaven and your joy exceeding and full of glory at that day Rom. 8. 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us bring your hearts to a right reckoning as the Saints of old have done reckon the littleness of the suffering and the greatness of the glory the momentariness of the suffering and the eternity of the glory and you will see that there is no comparison between them you will then indeed see and say that sufferings for Christ is your gain your riches as Moses that Servant of the Lord did He esteemed the reproach of Christ greater riches then the treasures of Egypt for he had respect unto the recompence of reward Heb. 11. 25 26. I shall now only answer two objections or questions about this matter and so conclude this Chapter 1. If it be true indeed that God and Quest Christ do love the Saints as the Scripture relates and that they are so nearly and dearly related to them i. e. to God as Children and to Jesus Christ as Espoused to him and Members of his body how it is possible for the Father and the Son to permit them to pass under such oppressions and wrongs from men in the World Answ 1. Without all controversie it Answ should not be so with them were they fit for another state it s not for want of love or good will in God that his people must be chastised but it is in love and faithfulness that the Lord doth it or permits it to be done it s for their good as hath been before shewed Parents correct their Children for their good and not their hurt in love to amend them and not to harm them though Children think the contrary he doth it for their profit To make them partakers of his holiness that they may not be condemned with the world 2. He will try them as I said before the truth of their Faith Love Patience and Constancy and great reason it should be so for the truth of our Lords love to us was tried to the purpose and that too in the way of his Suffering for us and he was content to suffer and bear hard and heavy things for us without grudging and repining and its meet our loves should be tryed likewise therefore let us arm our selves with the same mind 3. Though he in this way try and prove his people yet he takes all the wrong done to them as done to himself and will judge both his and their enemies in the end Zech. 8. 2. He that toucheth them toucheth the Apple of his eye Acts 9. 4. Saul Saul why persecutest thou me 4. His glory â—s concerned in it which should be more precious to us then our lives on your part he is glorified it is his glory to have a people in a sinful world to bear up his name before men in a way of profest obedience in opposition to the wickedness of the world and it will be for the glory of his Justice in the day of accounts that he had a people in the world that did own him and bear up his name in doing and suffering and shall silence and shame enemies at that day and cause them to justifie and Glorifie God in the day of visitation 2. Christ saith that his Yoke is easie Quest and his Burden is light Mat. 11. 30. how does it appear so to be seeing such heavy service and sufferings attend the Gospel Answ 1. It s a easie Yoke comparatively Answ with the Yoke of the Old Covenant which was such a Yoke as Peter saith Acts 15. 10. That neither we nor our Fathers were able to bear 2. It s easie and light compared with the Yoke of Sin and Satan which makes men to take great pains to do wickedly and very often destroy their bodies in the Service of Sin and Satan by Surfeiting and Drunkenness and other ways in which they willingly Sacrifice themselves to the Devil and their own Lusts and so to Eternal Condemnation from which Believers are delivered 3. To truly gracious Souls that love the Lord Jesus in Sincerity there is nothing so heavy a burden to them as sin nor pleasant as the service of the Lord and sufferings too when they live the life of Faith and love sin is their burden and the want of a suffering frame of spirit is their burden but Grace and Holiness and a Heart fitted to conform to Christ in every thing and to follow him where ever he leads that is the delight of the gracious soul Note this as a special distinguishing Character Note this between a gracious Sincere Heart and a Hypocrite or Formalist the burden of the Hypocrite is that there is such service and that there are such duties required such sins to be avoided and such sufferings to attend the Gospel and this is his burden He goes on heavily and at a hard rate and in all could gladly turn back again if self esteem and credit with Professors and legal conscience would permit and many poor souls waiting for a fair opportunity of drawing back ever and anon break through all and return as they were this we see by wofull experience according to that word 2 Pet. 2. 21 22. But the Sincere Christian rejoyceth in the Service and hateth the sin that doth so esily beset loves the holiness of God and the purity of his Word and Worship but is burdened and grieved that he comes so short in the right performance thereof he quarrels not at the strictness or holiness of the service but with himself that hath so much aversness in his nature thereunto He rejoyceth that God hath accounted him worthy to suffer shame for his name sake but is burdened with his own carnality and coming short in the right suffering spirit of the Gospel CHAP. XXX Of Death and the State after Death of the Resurrection and Judgment COncerning Death I need say but little not only the Scripture assures us of the certainty thereof that it is appointed for men once to die but common experience confirms the truth hereof we see it dayly that all men dye it is the way of all flesh great and small noble and ignoble good and bad all die except those of the Saints that shall be found alive at the coming of the Lord they shall be changed which will be a death to the body though not asleep in the grave but a sudden change 1 Cor. 15. 51. and many of the wicked shall not then die but be cast alive into the Lake of Fire Rev. 19. 2. But alas who is that so layeth it to heart the certainty and suddenness thereof so as to be preparing and prepared for it as doth concern them that prayeth with the Prophet Psal 39. 4. Lord make me to know
mine end and the measure of my dayes that I may know how frail I am and Psal 90. 12. So teach us to number our dayes that we may apply our hearts unto wisdom so as to be always ready when ever the time comes 2. Concerning the State of men and women 2. Of the State of men after death after Death their bodies return to the Dust according to the Word of the Lord Gen. 3. 19. and must there remain till the Resurrection and to the Saints it s counted and called a sleeping in Jesus and indeed it s a sleep to all both good and bad so called because there is a lying down as to sleep and shall be a rising again as men out of sleep Dan. 12. 2. They that sleep in the dust of the earth shall awake c. and their spirits returns to God that gave them Eccles 12. 7. Then shall the dust return to the earth as it was and the spirit shall return to God who gave it The Spirits of men being by divine ordinance immortal shall not die but return to the Lord i. e. to his disposal untill the Resurrection and as for the State of the Spirits of men after death what light I understand the Scripture giveth us herein I shall endeavour briefly to discover 1. For the State of the Spirits of the 1. Of the Saints Saints the Scripture seems clear that the place to which they go and where they shall abide till the Resurrection of the body is to a place above in Heaven called Paradise signifying a place of rest and pleasure 2 Cor. 12. 2 4. ver 2. the Apostle calls it the third Heaven and ver 4. explains it to be Paradise which is the place of rest for the Spirits of the Deceased Saints and not the highest Heaven the glorious habitation of God and Christ which is said to be far above all Heavens Eph. 4. 10. into the highest Heaven none are nor may enter at least till the Mediatory office of Christ be finished so it was in the Type none might enter into the most holy place but the High Priests only and Christ only is entered into Heaven it self and by himself to perform his Mediatory Office that this place above called the third Heaven and Paradise is the place where the spirits of the Deceased Saints are seems to be confirmed by the words of Christ to the Thief Luke 23. 43. To day shalt thou be with me in Paradise 2. And as for the State they shall be in it is described to be a better estate then here in the body and that they shall be with Christ See both Phil. 1. 23. that is more nearly with him and so in a far better condition then while here in the body 2 Cor. 5. 6 7 8. which should make all the truly Godly willing to depart this life and to be with Christ although the degrees of glory are reserved till after the Resurrection and Judgment yet at the departure out of this body it will be much better 2. As for the place and state of the wicked 2. Of the Wicked as the Saints attain not the highest glory so the wicked go not into the place of the greatest punishment the reason as to both is because there is a judgment to come and God doth not first execute and then judge but first judge and then execute the sentence Mat. 25. 31. the most and best light I find in Scripture concerning this matter is that there is a place where the spirits of wicked men are kept and reserved by the Lord as Prisoners for the judgment 1 Pet. 3. 19. 2 Pet. 2. 9. 3. Concerning the Resurrection and in 3. Of the Resurrection 1. All shall be raised this I shall premise six things 1. Prove the truth thereof and that it shall be general of all both just and unjust Act. 24. 15. And have hope towards God which they themselves also allow that there shall be a Resurrection of the dead both of the just and unjust and this our Lord confirms John 5. 28 29. and the Apostle 1 Cor. 15. 12 c. where the Apostle disputeth against those that deny this Doctrine stating the truth hereof on such plain and infallible grounds as might tend to satisfie Conscience in this matter and to silence all gain-sayers and indeed this truth is stated both in the old and new Testament and have been the Faith of all the Saints since the Fall Job 19. 25 26. 27. Psal 49. 14. Isaiah 26. 19. John 11. 24. Acts 26. 6 7 8. Heb. 11. 35. 2. It shall be the same bodies that was 2. The same bodies laid down in the dust that shall be raised again and not another body for that would be no Resurrection but a Creation the Resurrection will be a work of greater power and wisdom then the Creation of other bodies For God to bring up the same bodies through all the difficulties and impossibilities to reason and flesh will abundantly magnifie God in his whole name in the Restauration work and Jesus Christ by whom it shall be done that it shall be the same bodies that shall be raised See Isa 26. 19. It is them that sleep in the dust of the earth that shall awake Dan. 12. 2. And them that be in the Grave that shall come forth 1 Joh. 5. 28 29. And every seed shall have his own body 1 Cor. 15. 38. 3. What bodies the Saints shall be raised 3. VVhat Bodies in though the same body shall be raised for substance yet they shall be changed 1 Cor. 15. 51. Behold I shew you a mistery we shall not all sleep but we shall all be changed The change must pass upon all both living and raised Saints shall be changed and this change is held forth in various expressions and terms ver 42 43 44. It s sown in corruption it s raised in incorruption it s sown in dishonour it s raised in glory it s sown in weakness it s raised in power it s sown a natural bâ—dy it s raised a spiritual body c In a word for all the Apostle states the change in full Phil. 3. 20 21. and yet it must be the same bodies for substance changed and made spiritual as the Water was turned into Wine Joh. 12. not by alâ—ering its substance but its nature and quality so shall it be in the Resurrection But this change is indeed a Mistery that it shall be we ought to believe but what it shall be is a Mistery further then the Divine Revelation hath instructed us therein it shall be a conformity to Jesus Christ and that will be enough and the fulness of the Saints Glory Ob. Some may say the Apostle calls those Obj. Fools that are inquisitive about the body what it shall be in the Resurrection 1 Cor. 15. 35 36. Ans The Apostle calls not those Fools Answ that solemnly inquire after this Mistery to understand what God hath â—evealed
in this matter that they may glorifie him in believing and have the comfort thereof to their souls but he calls them Fools who deny the Resurrection and asks this question in opposition on purpose to silence those who own and believe the Resurrection who ask the question in craft and not of sincerity as is evident from the scope of the matter This relates to verse 12. How say some among you that there is no Resurrâ—ction of the dead these it were the Apostâ—e supposeth might make this question not so much for satisfaction as for opposition and to strengthen themselves in their errour and such it is the Apostle calls Fools 4. The time when the Resurrection shall 4 The time when be and that is at the second and Glorious coming of our Lord Jesus from Heaven Mat. 29. 30 31. with 1 Thes 4. 16. For the Lord himself shall descend from Heaven with a Shout with the voice of the Arch-Angel and the dead in Christ shall rise first so that the Resurrection shall be at the coming of Christ from Heaven when he shall come again and receive his people to himself that where he is they may be also 1 Joh. 14. 3. 5. The order of the Resurrection and 5. The order of the Resurrection that is explained 1 Cor. 15. 23. Christ the first fruits afterwards they that are his at his coming and then or afterward cometh the end When all shall be raised this is the order of the Resurrection For every man must be raised in his own order What distance of time this order may admit I shall here forbear to speak of but that there shall be a first and second Resurrection is plain from Scripture 1 Thes 4. 14 16. Rev. 20. 4 5. and ver 12 13. cometh the end or general Resurrection 6. The end of this Resurrection it is to 6. The end thereof the Saints that they may be perfected in the Restauration of the new Covenant and receive the end of their Faith Service and Sufferings and to the wicked that they may receive the due and iust reward of their Wickedness and Rebelion against the Lord. See both Joh. 5. 28 29. Dan. 12. 2. from what hath â—een said in this matter 1. Take a taste of that spirit that denyeth Vse the Resurrection that pretends it only to be an inward Resurrection from the death of sin which rightly understood hath something of truth for there is a spiritual rising with Christ accomplished here in all the Saints Col. 3. 1. but that is â—ot all nor without this will it be any thing at all 1 Cor. 15. 18 19 for to deny the Resurrection of the body is to deny all Religion so the Apostle reasons and explains it ver 15 16 17 18 19. so that those who deny the Resurrection of the body are miserable comforters and are like to come to a miserable end and under this motion it was deâ—yed of old that is that all was accomplished within and so said that the Resurrection was past already 2 Tâ—m 2. 18. they would not be so gross as in terms to deny the Resurrection but said that it was past already 4. Of the iudgment that shall be at or after â— Of judgment the Resurrection 1. That there shall be an Eternal Judgment is one principle of Religion and the Faith of all Saints and the wicked do acknowledge this in word but if they did really belieâ—e it in their hearts they durst not do as they do but to prove the truth asserted that there shall be a general iudgment and account given to the Lord for all things done in the body Eccles 11. 9. and 12 14. God shall bring evâ—ry work unto judgment with every secret thing whether it be good or whether it be evil Heb. 9. 27. And as it is appointed to men once to die and after this the Judgement Acts 17. 31. Quest Must the Saints come to judgment Quest and give an account at that day Ans Yea all must come to judgment Answ and give an account at that day Saints as well as Sinners 2 Cor. 5. 10. For we must all appear before the judgment seat of Christ that every one may receive the things done in his body according to what he hath done whether it be good or bad The Saints must not expect to pass in the judgment without giving an account of all their actions Rom. 14. 10. We shall all stand before the judgment Seat of Christ v. 12. So then every one of us shall give an account of himself to God So that in vain do they imagine and talk who think and say they shall have nothing to do at that day but in to Glory without passing the judgment a dangerous Doctrine to be asserted and contrary to the plain testimony of the Scripture Reasons why the Saints must come to Judgment 1. Because there are many bad persons Hypocrites under the name and profession of Saints both of Preachers and Hearers that must then be discovered and brought to light and receive their judgement accordidgly Then the Sinners in Sion shall be afraid fearfulness shall surprize the Hypocrites then many that had high thoughts of themselves here will be speechless when the Lord shall say unto them Depart from me ye workers of iniquity I never knew you 2. Because many Saints and such as may be saved at that day do allow themselves in tâ—ings contrary to the will of their Lord both in Omission and Commission for which they must give an account many of the Saints it is to be â—eared doe bad work here or else there are but few Saints on earth for which they must be judged for they must give an account for every thing done whether it be good or bad good to be approved and bad to be reproved for all things must come to the light and be made manifest 3. All must come to judgment because all must receive according to their works there can be no rendering according to the deâ—ds done in the body without coming to judgment we may not imagine that the most righteous â—udge will do up things in confusion but he will do all things in righteousness and equity its evident that God will give diversities and degrees of rewards to his people at that day Dan. 12. 3. Luke 19. 17 19. 1 Cor. 15. 41 42. and those diversities of rewards shall be dispensed according to their works Mat. 16. 27. not as the Meritorious cause that is all in Christ Jesus both as to Justification and Salvation all true believers are brought into a justified and saved state in him and into a capacity of acceptable service for his sake and their works shall be all reckoned to them and so be rewarded so that the less Christians have been exercised in working for God the less will their reward be and thereby their negligence will be reproved and the more they sin against Jesus Christ in matters of Worship
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
coming out of the Land of Egypt will I shew unto him marvellous things from their coming out of Egypt till setled in the Land of Canaan was about 45. years David and Solomon likewise made one full Type both of the deliverer and of the deliverance it was from Davids enterance to the Kingdom in the Conquering work and Solomons building of the Temple and setling of his peaceable Reign about 45 years let this be compared for confirmation with Dan. 12. 11. 12. where is 45 dayes mentioned probably years differing in the times there mentioned the first time there mentioned is probably may be the time of Christs coming to the Redemption of Israel but the second to which the blessing is promised to them that wait for it the perfecting of the work and setling of the Kingdom in Peace And thus much shall suffice in this matter I would have none offended at what I have said could I help it and to prevent offence it may be I say that as to the Kingdom of Christ on Earth with his Saints and the coming in of the Jews to this glory as first and chief and the believers of the Gentiles as children added to them being interested in the same promises Isa 49. 18. to the end Eph. 3. 6. I do verily believe the truth thereof and therefore have I spoken But as to other things and circumstances about it I have only given probable conjectures as I apprehend from Scripture grounds not entering into Gods unrevealed secrets but his revealed will but whether I do rightly understand it in all things I dare not affirm but rather propound it as probable apprehensions that may have something of truth in them and it may be more then the Reader may imagine especially at first sight however be sober and moderate in judging the Scripture saith they shall run too and fro and knowledge shall be increased I shall conclude the whole matter with two words of Application as to the whole 1. Of Exhortation to be preparing for this great day of the Lord that he may be found of him in peace and without blame at that day 1 Thes 3. 12 13. and 5. 23. 1 John 2. 28. 2 Pet. 3. 14. Wherefore Beloved seeing ye look for such things be diligent that ye may be found of him in peace without spot and blameless be steadfast in the faith and constant in the obedience of the Gospel always abounding in the work of the Lord for as much as you know that your labour shall not be in vain in the Lord 1 Cor. 15. 58. the good works of Saints will be of great use and advantage to them at that day whether they are works of Piety or works of Charity such as do immediately relate to God his Worship and Service or such as relate to men to body or soul and such as ought to be performed in the whole course of the conversation they may be all counted works of piety for they are such as God requireth and they ought to be done all in obedience to the Lord And in the name of our Lord Jesus Christ and to the Glory of God the Father through him and the good of our neighbour and God will reward the faithful and sincere works of his people at that day Matt. 25. 34 35. 1 Tim. 6. 17 18 19. its that without which our Faith is dead and none of the Faith of the Gospel so that good works are honourable unto God John 15. 8. Herein is my Father honoured that he bare much fruit 2 Thes 1. 11 12. And its profitable to men Tit. 3. 8. This is a faithful saying and these things I will that ye affirm constantly that they which have believed in God be careful to maintain good works these things are good and profitable unto men First they are profitable to those to whom they are done good to their bodies to their souls to supply their needs to convince them of the truth of love and to ingage them to the Lord good to inlarge their hearts in thankfulness to the Lord for his goodness to them in and by his servants 2 Corin. 8. 13. Good and profitable to the owners thereof who are faithfully exercised therein 1. It s a good evidence to themselves that the good work of Faith is indeed wrought in them 1 John 3. 14. 19. 24. and 5. 2 3. Good because it shall add to their account in the day of account not as the Meritorious cause but it s the design of God to crown the works of his people at that day and sutable to their works shall their reward be no works no reward little works little reward abounding works shall have an abounding reward see the truth of this Matt. 25. 20 21 34 35 36. 1 Tim. 6. 17 18 19. Rev. 22. 14. I say let Christians be preparing for this blessed day by their constancy in the Faith and Obedience of the Gospel and patient and joyful suffering for the Name and Sâ—ke of Christ when called to it 2. Be much in the expectation and looking for this blessed Hope O look for and love his appearing which you can never rightly do if unprepared for it therefore be ye always ready that so ye may desire it it is to them that look for him that he will appear a second time without sin to Salvation Heb. 9. 28. therefore so live before him and to him that when ever you think of the promise of his coming you may be able to say as John Rev. 22. 20. Amen Even so come Lord Jesus and then when he is come you shall be able to say as Isaiah 25. 9. Loe this is our God we have waited for him and he will save us this is the Lord we have waited for him we will rejoyce and be glad in his Salvation Then will be say Well done goâ—d and faithful Servant thou hast been faithful in a little I will make thee ruler over much enter thou into the joy of the Lord And come ye blessed of my Father inherit the Kingdom prepared for you from the beginning of the World Thus if Saints were Consious and Faithful in their sincere humble and universal walk with God hear according to the Word of his Grace they might be able to meditate terrour in beholding the Land that seems to be afar off Isa 33. 17 18. They should be able to look Afflictions Persecutions Death and Judgment in the face without fear when others shall be at their wits end and shall wish for the Rocks and Mountains to fall on them and to cover them from the wrath of the Lamb When they shall go into the Holes of the Rocks and into the Caves of the Earth into the Clefts of the Rocks and into the tops of the ragged Rocks for fear of the Lord and for the Glory of his Majesty when he ariseth to shake terribly the Earth Then shall the Redeemed of the Lord return and come to Sion with Songs and everlasting joy shall be upon their heads and sorrow and sighting shall flee away Wherefore my Beloved Brethren comfort your selves and one another with these words Amen FINIS ERRATA PAge 11. line 4. for 81. 3. read 8. 33 34. p. 13. l. last f. here r. hence p. 19. l. 2. f. unbelief r. damnation p. 22. l. 24 25 f. there r. three and for three r. there p. 48. l. 4. f. vine r. Divine p. 65. l. 5. f. manifestations r. ministrations p. 77. l. 20. f. should r. should not p. 106. l. 3. f. effectually r. eternally p. 123. l. 5. f. 2 Cor. 15. 17. r. 2 Cor. 5. 17. p. 125. l. 5. loave out as implied in it p. 127. l. 30. f. Isa 55. r. Isa 65. p. 131. l. 27. f. and new state r. read seeing the state p. 136. l. 22 f. Sam. r. Jam. p. 137. l. 7. f. satisfying r. justifying p. 145. l. 28. f. nigh r. high p. 150. l. 28. f. prophaneries r. prophanes and l. 22. f. unrighteous r. righteous p. 154. l. 27. f. firmly r. Timothy p. 159. l. 30. f. of purging r. and. p. 161. l. 22. f. r. and our selves p. 164. l. 6. r. without works p. 169. l. 24. f. with r. which p. 176. l. 7. r. without works l. 8. r. with works p. 210. l. 21. f. act 5. 3. r. 32. f. 1 Pet. 12. r. 1 Pet. 1. 12. p. 211. l. 30. f. Ps 89. 34. r. 3. 4. p. 214. l. 28. r. not to Prophets but to c. p. 221. l. 1. f. shew r. assurance l. 8. f. there r. theirs p. 223. l. 32. f. could r. would p. 259. l. 32. leave out not p. 268. l. 16. r. run too far p. 300. l. 5. f. have r. hate evil p. 303. l. 16. f. yet r. else p. 332 l. 5. f. Soul r. Son p. 334. l. 16. f. shamed r. shuned p. 342. from Act. 3 22. to Act. 3 22. leave out that sentence p. 346. l. 6. f. him r. them p. 381. l. 30. f. held r. yield p. 390. l. 1. f. foundation r. new found notion l3 r. it tending f. in p. 395. l. 2 f. inclosed r. in Closet p. 403. l. 9. f. effectual r. eternal p. 445. l. 11. f. would r. could Let the Reader note that very often 1 Tit. and 2 Tit. is often mistook for 1 Tim. and 2 Tim. and often you for thou and sometimes we for ye all which I have not mentioned in the Errata's
Yet 3. We ought to believe that God will pardon our sins on the Terms mentioned after they are committed Quest Is not this Legal Doctrine Quest It is the Judgment of some that a Believer ought to believe the Pardon of all sins past present and to come and that to pray for the Pardon of sin is Legal Answ It 's true it is Legal i. e. according Answ to the Law of the New-Covenant and is Gospel all Mercy and Pardon after the Fall is Gospel and a Fruit of the New-Covenant and the Truth is that they that Darken this lose the Life of the Grace of the Gospel and savours much of Ignorance and Pride It 's infinite Mercy that God hath opened a Door of Hope and Way of Mercy and Pardon of the sins of his People after Conversion as before and if they walk humbly with God in this way of his Ordaining they shall not miss of obtaining Mercy Heb. 4. 16. We ought to believe that God will continue the Grace of Faith and give us Repentance for sin and will Pardon our sins in this way of Repentance and this is according to the Law of the New-Covenant The Great day of Mercy and Pardon will be at the Great day of Judgment when we must all appear before the Judgment-seat of Christ Act. 3. 19. 2 Tim. 1. 18. Jude vers 21. Looking for the Mercy of our Lord Jesus unto Eternal Life And this I understand to be the glorious Ministration of the New-Covenant Heb. 8. 12. For I will be Merciful to their Unrighteousness and their Sins and Iniquities will I Remember no more Though Believers are interested in this Covenant and God pardoneth their Iniquities here in the Order and Way prescribed that they shall not prove their Eternal Ruin if we are not yet under the perfect and glorious Ministration thereof for the New-Covenant in the Perfection of it's Ministration is the Covenant of the perfect Restauration and Glory God do now remember the sins of his People so as to correct them by various Ways according to his own Will Psal 89. 30 31 32. 1 Cor. 11. 30 31 32. But then he will so Pardon the Iniquities of all his People as not to Remember them so as to Correct or Punish them Isa 33. 24. Mich. 7. 18 19 20. Quest Whether the Faith unto Quest which Justification is imputed be an Act of the Old or of the New-Man Answ True and Saving Faith is an Answ Act of the Soul renewed by Grace of the Law of God written in the Heart the New-Covenant admits of no Old thing it 's New Wine is not put into Old Bottles 2 Cor. 5. 17. Old things are past away behold all things are become New It 's the Act of the New Man from a principle of Life wrought in the Soul by the Gospel flowing from the Second Man the Lord from Heaven who is a quickning Spirit Note 1. That there is or may be a Faith without Life John 2. 23 24 25. and 8. 30 31. Mat. 13. 20 21. Luke 8. 13. 1 John 2. 19. 2. That that Faith to which Life is promised is an effect if Life Joh. 11. 26. Whosoever Liveth and Believeth in me shall never Die that is the Faith of Life that is an Effect of Life 2 Cor. 4. 13. Having therefore the same Spirit of Faith c. There is a Spirit of Faith that is the Spirit of the Gospel that begets Life and Faith in Men by the Word of Faith called by our Lord The Birth from above and a Begetting again by the Word of Truth Jam. 1. 18. and a being Born of God 1 John 3. 9. and 5. 18. The New-Covenant or Law in the Heart Heb. 8. 10. Quest If the Case be thus How shall Quest I know that my Faith is Right I shall be left still in Doubt and at a Loss in this Matter Answ I must say to this as Christ Answ said in another case By their Fruits you shall know them Mat. 7. 16 20. If thy Faith be the Effect of the Spirits Working and Work of the New Man then see 2 Cor. 15. 17. If any Man be in Christ he is a New Creature Old things are past away behold all things are become New New Light and new Life new Affections new Objects of Love new Delights sutable to the new Birth and new Man Which is created after God in Righteousness and true Holiness Eph. 4. 24. Gal. 5. 22 23. Where the Fruits of the Spirit are described as effected in the true Believer The Fruit of the Spirit is Love Joy Peace Long-suffering Gentleness Goodness Faith Meekness Temperance c. Where these Fruits of the Spirit are in Truth there the Faith is Right and Saving But more particularly 1. Where Truth of Faith is there is Humility this is a special distinguishing Character of New Covenant Faith when the Soul is truly Humbled it 's the Property of the Effectual Working of the New Covenant-Spirit in the Gospel to lay the Creature low Rom. 3. 27. Where is Boasting then It is excluded by what Law Of Works Nay but by the Law of Faith So that Faith takes off all Boasting where it is in Truth and the Reason is because the true Believer seeth and knoweth that he is a poor Nothing wretched Creature in himself and that he must have all both Pardon Peace and Life from the Mercy of God in Christ Jesus and that all he doth or can do is no Meritorious Cause of Grace or Life of Pardon or Peace but that when he hath done all that he can he is an Unprofitable Servant And that his best Services are Defiled with sin and sinful Imperfections of Nature and this makes the Soul humble and low in it self to abhor it self and this declares it evidently to be under the Blessing pronounced by our Saviour Mat. 5. 3. Blessed are the Poor in Spirit for theirs is the Kingdom of Heaven Revel 2. 9. and 3. 8. This is the Man to whom God will look Isa 66. 2. and with whom He will dwell Chap. 57. 15. and that shall dwell with him for ever Zeph. 3. 12. to 18. For this groweth not upon the Old stock of Nature that is Proud and Self-conceited and if any New-Covenant Gifts come into such a Soul it is but as the Putting of New Wine into Old Bottles that will make them swell and burst first or last 2. Where Truth of Faith is there is Truth of Love and therefore it behoves every one to prove the sincerity of their Love that great New-Covenant Virtue and Heaven-born Grace to love God and Christ above all Mat. 22. 37. Eph. 6. 24. Mat. 10. 37. To love his Word and Will and to Delight in it and prize it above all Worldly Treasure Psal 119. 97 103 127. To love his People for his Sake because they are his and bear his Image and Likeness 1 John 3. 14. and 4 12. 3. Where Truth of Faith and Love is there will be
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