grace but a sanctifying grace Acts 15. 9. 26. 8. the blood of Christ iâ— a pure blood as well as a precious blood It is a cleansing blood as well as an expiating blood So faith is a grace not only to acquit but also to purge and renew the person where it dwells It is not only an enlightening grace but it is also a conforming grace therefore we read that it doth ingraft us into the similitude of his death and in the fellowship of his sufferings and Resurrection Phil. 3. 10. Now then enquire is there vertue gone from Christ to make thy dark mind seeing thy stubborn judgement yielding thy proud heart humbling thy filthy heart cleansing thy hard heart relenting and mourning thy carnal affections to be heavenly thy sinful soul to be holy Read and well consider that in 1 Cor. 6. 9 10 11. 2. Where there is true Faith it will cause the party to make a curious narrow impartial diligent search into his own heart and soul to see what humility what self-denyal what sin abhorrency what love to Christ what delight to the Ordinances what zeal for Gods glory what contempt of the world what desires after the society of the Saints what sympathizing with them in their afflictions and if upon this search thou findest any impressions of grace any spiritual work any savouring savory distinguishing operations upon thy heart then the Spirit hath been there and begun to work the grace of Faith in thy heart 3. True Faith doth make the heart humble and lowly Have we pardon of sin why saith Faith the cause of this is Gods love Have we righteousness why saith Faith the cause of this is Christs merits Have we any gift why saith Faith the cause of this is Christs love So that the soul sits down and often saith O Lord O Lord in my self I am nothing nay of my self worse then nothing But what I am I am by grace all that I have is thine my bread my health my life my body my soul all is thine If any love if any mercy if any Christ if any grace if any comfort if any strength if any stedfastness if any performances if any good work if any good word if any good affection if any good thought why all is thine I have nothing but what I have received thou only art the cause I am less then the least of thy mercies and what is thy servant that thou shouldst look on such an one as I am thou madest me and thou boughtest me and thou calledst me and thou justifiest me and thou savest me 4. True Faith doth desire and endeavour after an increase Help my unbelief said the weak believing Father O Lord encrease our Faith said the Disciples there are yet many degrees wanting to faith either thou canst not be perswaded or not fully perswaded or not constantly perswaded but if the Faith be true and living it will bend after a rising 5. True Faith in Christ and a mournful heart for sin alwaies go together Zach. 10 12. They shall look upon me whom they have pierced and mourn c. there are two things that Faith will fetch up in the soul the one is love to Christ another is sorrow for sin 6. True Faith is fruitful James 2. 18. See Titus 3. 18. Although works do not cause Faith or Justification yet they do clearly manifest to others whether we have Faith yea or no. To close up this point let me acquaint the Reader that there are spiritual and inward characters of Faith which serve as evidences to him that hath it many of those I have hinted at under this fore-going head Secondly there are outward or more external signs of Faith and they consist in walking so in the sight of men that they may in charity judge of our Faith by our works then there are characters of a strong Faith and also signs of a weak Faith First of a strong Faith Rom. 4. 20. he staggered not at the promise through unbelief Mat. 8. 6 7 8. I have not found so great Faith in Israel Mat. 5. 22. O woman great is thy faith c. So there are characters of a weak Faith One is he will be hasty to be answered and be ready to suspect Gods favour and Christs love if he be not presently answered Another is he will be faint if delayed And so much for the characteâ—s or signs of Faith The benefits of living by Faith a Believers comfort hope joy and confidence should be in God the same at all times THE Lord hath various dispensations of providence as well relating to the outward as to the inward man Sometimes his way is in the whirlwind and sometimes he is in the small still voice and sometimes his foot-steps are in the deep waters and so his way is not known Nah. 1. 3. 1 Kings 19. 12. Psalm 77. 19. His dispensations are many times contrary the one to the other to day perhaps thou enjoyest peace strength riches and honor with health prosperity and many friends and tomorrow all these may be blasted to day God unbosoms himself unto thee and shines forth upon thee but in a moment he withdraws himself As blessed Job David and divers others experienced Now the reason why we should believe hope and rejoyce in God at all times are as followeth 1. Because a Believers happiness depends not upon his own doing but upon Christ who is of God made unto him righteousness sanctification c. who hath saved us and called us not according to our works but according to his purpose and grace c. 1 Cor. 1. 3. 2 Tim 1. 9 2. Because the state of a Believer in Christ as considered in him is a state of perfection he is clean from all sin by the blood of Christ they be removed from us thou hast cast all my sins behind thy back as far as the East is from the West so far hath he removed our transgressions from us seventy weeks are determined upon the people to finish the transgression and to make an end of sins and to make reconciliation and to bring in everlasting righteousness Col. 1. 28. John 17. 23. Heb. 10. 14. 1 John 1. 7. Isaiah 35. 8. 38. 17. Psalm 103. 12. Dan. 9. 24. Ezek. 16. 14. Hereupon the soul begins to rejoyce in God for he hath cloathed me with the garment of salvation and covered me with the robe of righteousness Our sins are laid upon Christ and his righteousness is ours hereupon saith God thou art all fair my love there is no spot in thee 3. Reason Why a Believers comfort hope joy and confidence should be the same at all times because that God who hath loved an everlasting love loves thee in his Son thou art not beloved for thy own sake or for any thing in thee but upon the account of the Lord Jesus in whom God is well pleased Believers are never the more just before God for their own integrity nor the
in himself Joh. 16. Col. 1. 19. all other Angels and Saints have but their measure some more some less according to the measure of the gift of Christ Eph. 4. 7. but Christ hath received the Spirit not by measure but in the fulness of it Joh. 3. 34. Now whatsoever fulness of grace there is in Christ he hath received not for himself but for us that he might communicate unto us and we might receive from him Psal 68. 18. it is said he received gifts for men not for himself but for men that we might receive from him and thence it is that in Joh. 1. 16. of his fulness we receive grace for grace his wisdom is to make us wise his meekness and patience is to make us meek and patient and Christ is faithfull to distribute to us all such graces that he hath received for us he is faithfull in all his house what shall I say more in this Covenant God unbosoms himself unto us and shines forth upon us and there is now and then a sweet entercourse of love between him and thy soul in the blessing of this Covenant there is remedy for every malady promises sutable to every condition for being and well being for this life and that which is to come I omit here to mention such blessings of the Covenant as I might and the nature of the same having spoken something to it inthe former part of this Treatise c. The twelfth thing to be enquired into is this viz. notwithstanding this blessed Covenant of grace contained in the Gospel whether most men and women in the world be not under a Covenant of works THE Covenant of works remains in full force and vertue to all unbelievers Rom. 10. 4. For Christ is the end of the Law for righteousness to none but to those that believe Oh did we but consider the misery of all such as are under the Law it might awaken us He that is under the Law is under a Covenant of works and they must come and stand before God the Judge of all and have their sins set in order before him and the Law pass sentence of death upon them and their own consciences terrifying them and there shall be none to plead for them or to stand betwixt Gods warth and them but they shall be left to themselves to die and perish in their sins this Covenant hath no Mediator for then Christ hath not a word to speak for them he telssuch John 17. 19. he prayeth not for them he pleads only for them that fly to grace and take hold of that Covenant but as for all others they have God against them the Law against them they have all creatures to accuse them and to testifie against them but have no Christ no Mediator to appear for them and there shall be no grace shewed but strict Justice without any mercy Oh that such would bethink themselves what a God they must meet withall even a just God a God of judgement a God of vengeance that will not spare their misdeeds what ever Justice can require of them they must satisfie to the uttmost farthing there will be Justice without mercy Oh when nothing but Justice shall judge you who can stand what flesh may abide it Psal 78. 5. A wicked man hath no true right before God unto the good things of this life for if any say they have I ask by what Covenant is it by the Covenant of works then they must fulfill it which they do not nor can do is it then by the Covenant of grace but they are not within that Covenant they are within the Covenant of works but cannot fulfill it they are without the Covenant of grace and therefore they can claim nothing by it again faith and holiness can no more be separated then light can be separated from the Sun Such as lay claim to the Covenant of grace and yet live loosly carnally unconscionably they do but deceive themselves they may be in Covenant with hell and death but have no part in the Covenant of life and peace John 5. 45. Do not think that I will accuse you to the Father therâ— is one that accuseth you even Moses in whom you trust the Law in which you trust will condemn you if ye continue not in every thing written therein and yield a perfect personall perpetuall obedience thereto it will accuse you to the Father Of Justification by Grace THE question is not so much about the time and terms and matter of our Justification but how we are made righteous in the sight of God which the Scriptures do affirm to be by the perfect righteousness of Christ alone which God doth impute to all his seed freely without works and conditions performed by us 1. Consider if the righteousness by which we are justified be a perfect righteousness then we are not justified by our obedience to Gospel precepts but the righteousness whereby we are justified is a perfect righteousness which is the righteousness of Christ alone Heb. 1. 8. Mat. 6. 33. Rom. 4. 6. and everlasting righteousness Psal 119. 142. Psal 22. 31. 35. 28. that righteousness which justifieth us before God as it is not ours so it is not in us But as it is Christs righteousness so it is in him In me you shall have righteousness and strength Psal 71. 15 16 19 24. I will make mention of thy righteousness even of thine only Justice and mercy do both meet in this Justification Justice in that he will not justifie a sinner without a perfect righteousness and yet mercy in that he will accept him for such a righteousness that is neither in him nor done by him but by his surety for him 2. Consider the Apostles all along were very carefullto keep this Doctrine of Justification by grace distinct from all other things they all along do oppose the Law and grace works and faith our righteousness and Christs righteousness teaching us thereby how needfull it is they should be kept asunder Justification by grace hath been and will be the bone of contention till the next coming of Christ why so because learning cannot reach it naturall wisdom is confounded at it evill Angels do not know it most men do persecute it as being bereaved of the knowledge of it or else corrupt in the simplicity of it The Papists say if we be freely justified by grace we need not do any good works and if we cannot fall from grace we need not fear to commit sin And they hold that we are not justified by the righteousness of Christ imputed but by the righteousness of Christ inherent in us and righteous actions done by us 3. Consider we should not be justified by grace if any condition were required of us in order to our justification for the condition whensoever persormed makes the Covenant a due debt then justification should not be of grace but of debt contrary to the express words of Scripture Rom. 4. 4.
3. There is a spiritual or supernatural principle from which Christians do or should act now the right ground or principle from which all holy and righteous actions should flow is either from 1. A pure heart 2. A good conscience 3. Faith unfeigned 1. A pure heart not absolutely and compleatly purified from all sin but comparative and respectively purified by the blood of Christ by way of justification Psal 51. 7. Purified by the blood of Christ his gracious habits as principles purity being infused by way of sanctification 1 Cor. 6. 11. Purified by faith Act. 15. 9. 2. A good conscience I mean not naturally good so every mans conscience is in a sense good but spiritually and supernaturally good being purged by Christs blood from dead works to serve the living God Heb. 9. 14. And when we find conscience to give a comfortable testimony of the hearts simplicity and godly sincerety in what it doth 3. Faith unfeigned that is without hypocrisie according to that 1 Tim. 1. 5. Now the end of the Commandment is charity out of a pure heart and of a good conscience and of faith unfeigned now faith is then unfeigned when it hath the true nature of faith in it viz. 1. Assenting to the truth revealed 1 John 5. 10 11. and applying this truth assented to John 1. 11 12. Gal. 2. 20. 2. When it doth produce the effects of a living faith which is good works Jam. 2. 20 26. Now examine whether thou hast such a pure heart such a good conscience such a faith unfeigned from whence all thy righteous actions do spring otherwise thee and I may be said with Amaziah 2 Chron. 25. 7 8 9. He did that which was right in the sight of the Lord but not with a perfect heart And so much to the first of these the principle from which we should act 2. We must act by a right rule Some make their own wils their rule others make the example of men their rule others make the light within their rule but we are to make the word of God our rule and so to go forth by the footsteps of the flock Cant. 1. 8. And as many as walk according to this rule peace be upon them Galat. 6. 16. And again the Apostles tell us from Christ whose mouth they are we ought so to walk as we have them for an example And he that walks or speaks not according to this rule it is because he hath no light in him Isa 8. 20. This was Noahs rule Hebr. 11. 7. and Abrahams rule Heb. 11. 8 17. and Davids Psal 40. 8. and Pauls Rom. 7. 22. The Lord doth not bid us make the light within the rule but he hath placed a light within us to see the rule without us which will appear if we a little consider that there is a threefold illumination 1. General and natural which is a natural light or a light of reason and with this light the eternal word the Son of God hath enlightned every man that cometh into the world Joh. 1. 9. 2. There is a special and supernatural light which is planted in the souls of those whom he hath before time elected and in time called See Col. 3. 19. and have put on the new man which is renewed in knowledge after the Image of him that created him 3. There is a kind of a middle illumination between these two more then meerly natural but less then truly supernatural which is the common gift of the spirit even to hypocrites Judas was thus enlightned and those hypocrites we read of in Mat. 7. 22 23. and Simon Magus Acts 8. 13. and by means of this light they may attain to these five things and yet perish at last 1. They may attain to a great measure of literal knowledge of Christ of the truth and of the way of righteousness as doth clearly appear by these Scriptures Heb. 10. 26. If we sin wilfully after we have received the knowledge of the truth there remains no more sacrifice for sin See Heb. 6. 4. 2. They may by means of this knowledge attain to great degrees of reformation in their life and waies 2 Pet. 2. 20. For if after they have escaped the pollution of the world through the knowledge of the Lord and Saviour Jesus Christ they are again intangled therein and overcome the latter end with them is worse then the beginning for they were only outwardly reformed in the sight of men but not inwardly renewed in the sight of God Sin may be chained up and restrained yet not cast out and mortified 3. They may go so far as to taste of the heavenly gift Heb. 6. 4. Note here the Holy Ghost doth not say of them as of true Saints they have eaten or drunken but only tasted that is they have had some kind of Relish or small sense by a temporary Faith of the excellencies of Christ 4. They may be said by the improvement of this light to be partakers of the Holy Ghost Heb. 6. 4. that is they are made partakers of the common gifts of the Holy Ghost as common illumination hystorical faith and faith of Miracles See Mat. 7. 22 23. compared with Act. 8. 13. 5. They may in a sense be said to have tasted the good word of God Heb. 6. 5. for these men hearing the Gospel powerfully preached and the matchless love of God in Christ to sinners displayed the worth and excellency of Jesus Christ and his benefits unfolded they come to be sometimes moved pleased and for present affected with some pangs and moods of joy Herod heard John-Baptist gladly Mar. 6. 20. Mat. 13. 20. compared with Ezek 33. 31 32. but all this is but an imperfect taste and so they do nothing from right principles neither by a right rule 3. As we ought to act from a right principle by a right rule so in the last place to a right end low base ends spoyl the highest undertakings now he that doth a good action to a good end doth mind these two things in his action 1. He doth it to the glory of God according to that Command of God 1 Cor. 10. 31. and Mat. 5. 16. 2. He doth it for his own and others good Rom. 2. 7. Mat. 5. 16. Now bring these things home and lay them upon your hearts make a curious narrow impartial diligent search and see whether thou dost act from such a principle by such a rule to such an end If not thou dost the thing that is commanded but not as it is commanded thou dost with Amaziah 2 Chron. 25. 7 8 9. That which is right in the sight of the Lord but not with a perfect heart or else thou dost a good action to an ill end as in Phil. 1. 16. And yet say to others and think in thy self that thou hast done well as Jehu to Jonadab the son of Racab Hence it appears that the strength and confidence of a deluded man or woman may be so great
son and said Father I am not worthy to be called thy son 3. We should keep our Iustification distinct and not go to reason out our Iustification from our Sanctification but we should look to Jesus Christ the Rock upon which a Christian should build his soul 4. We should alwaies keep up and keep distinct our Justification as the spring and way to Sanctification for the fruit of Justification is peace joy boldness and strength to do the will of God all this doth come in from Jesus Christ in a way of believing and not from Sanctification for as we are not to conclude our Justification from any effects of Sanctification so we are not to conclude that apprehension of Justification to be from God which takes us off the means waies and rules of Sanctification therefore although they be distinct in these four forementioned heads yet they agree and go hand in hand in these ensuing things 1. They go together in these he that is justified doth as earnestly desire Sanctification and holiness as he doth heaven and happiness 2. He doth as well desire that is justified by Christs righteousness to chuse Christ as a King to rule over him as a Saviour to save him 3. They go together in this respect also a soul is not content with the apprehension of his Justification unless he finds some measure of and growing up in Sanctification 4. They go together as doth appear by this the man that is truly justified he doth make as much care and conscience to practise holiness as ever he did to get Christs righteousness 5. They go together in this respect also every discovery of Christ and his righteousness to the soul for Justification doth fit and heighten the souls resolution for Sanctification and holiness 6. A man may be said to keep his Justification and Sanctification together when he doth trust his soul in the hands of Christ for salvation and makes it his work to die to the world and to honour Christ in the world 7. When a soul hath found out Christ for his Justification he doth make it his great business to be conformable to him in his conversation Phil. 3. 10. being made conformable to his death Now if any ask 1. Why a soul should keep his Justification and Sanctification distinct in some things 2. Why in other things we should keep them together 3. How a soul should come to keep his Justification and Sanctification distinct and yet to keep them together Then I answer 1. Why a soul should keep them distinct to which I answer 1. Because the Spirit of God is distinct in laying down these things in the Scrptures viz. in exhorting us to come without money and without price and if we walk in darkness and see no light yet to trust and stay our selves upon him because he doth love us freely and pardon us graciously and is found of them that sought him not 2. Because otherwise our souls can never be truly established rooted and built up in him Isaiah 7. 9. Eph. 3. 17. Col. 2. 7. he that doth mix Justification and Sanctification together can never be established 3. We should keep them distinct that so we might give God the whole glory of our Justification and salvation Quest 2. Is why we should in other things keep them together Answ 1. That we might glorifie God before the world its true a soul doth most glorifie God by believing but he doth more glorifie God before the world by his holy conversation Matth. 5. 16. John 15. 8. 2. Because holiness and sanctification is the way in which the Lords people shall be saved I do not say that this is the way by which but the way in which salvation is manifested 2 Pet. 1. 10 11. 3. The next reason why we should keep them together is because thereby we shall stop the mouths of wicked men 1 Peter 2. 15. For so is the will of God that with well doing you may put to silence the ignorance of foolish men 4. We are to keep them together because this is the will of God that all that do profess his name and lay hold on his Mercy should live holily 1 Thes 4. 3 4. For this is the will of God even your sanctification that every one of you should know how to possess his vessel in sanctification and holiness 5. We are to keep up Sanctification as well as Justification because thereby the Lord will stop the mouths of wicked men at the last day saying Come ye blessed of my Father you have done thus and thus for me and mine Matth. 25. 34 35. Quest 3. Is how should a soul come to keep his Justification and Sanctification distinct and yet keep them together Answ 1. Meditate much on the free love of God when we were in our blood he was in his love freely to love us and graciously to justifie us and then in the second place the soul will say within it self shall I sin against him that hath freely justified me No no how can I do this great wickedness and sin against God 2. Dwell much upon those engagements that God hath put upon us in the many great things that he hath done for us Titus 3. 3 4 5. For we our selves were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another but after that the kindness and love of God our Saviour appeared not by works of righteousness which we have done c. Ver. 8. These things I will that thou affirm constantly that they which have believed in God might be careful to maintain good works 3. Think much upon the littleness of our work or services we can do to him and the unspeakable things that he hath done and promised to do for us what a disproportion there is between his mercy to us and our obedience to him the one is like the Ocean Sea the other as a grain of mustard-seed the one infinite the other finite the one as a great mountain that fills the whole earth the other as a Pepper-corn 4. Dwell much upon the great difference there will be between those that make it their work to keep up their Faith and obedience and those that do not at the coming of Christ the one he will bless and make them sit down to meat and will serve them see that blessed place Luke 12. 37. The other hath neither Justification nor Sanctification the Lord will cut them asunder and will appoint them their portion with unbelievers Luke 12. 46. O what remains then but that we labour to distinguish between our Justification and our personal Sanctification The first is quite out of our selves consisting in the imputation of Christs righteousness inherent in him who sits at the right hand of God far above the reach and sphear of sins activity and is therefore perfect and compleat yea the foundation of all blessedness the latter is in our selves and therefore weak and
in Christ that binds the strong man hand and foot it is only Faith in Christ that makes a man triumph over sin Satan hell and the world And that stops the issue of blood that makes a man strong in resisting and happy in conquering so that sin alwayes dies most where faith lives most so that we must get up Gospel principles if we would keep up Gospel practices Quere We read in the Bible of many over head and ears in sin and yet at last became great Saints I pray how came those to mortifie their sin Answ We read of their misery and also of their recovery in many Scriptures I will instance in one that speaks the sum of all the rest as to the way how to mortifie sin Tit. 3. 4 5. For we our selves sometimes were foolish disobedient deceived and serving divers lusts and pleasures living in malice and envy hateful and hating one another there is the mysterie but after that the kindness and love of God appeared not by works of righteousness which we have done but according to his mercy he saved us there is the remedy in a word the consideration of the love and grace of God the Father and the love of God the Son the promises of God and the presence of Christ the example of the Saints and the recompence of reward held forth to us in the Gospel makes a sound Christian to hold on and to hold out resolving to conquer or to dye conquering As a Christian grows up in the assurance of Gods love so he will better heal his strong lusts an heart softned and reconciled to God willingly closeth with the commandment so that the best way to mortifie sin and to amend our lives is to lay hold on the love of God by faith in Christ and so first to get assurance of forgiveness which softens the heart and enlightens the eyes to see that it is only the blood of Christ that purgeth from dead works A man by his own strength cannot prevail against a lust that is to be done only by the blood of Christ into which we are baptized Rom. 6. 3. He that hath the strongest faith hath ever the holiest heart and life sanctification ariseth from justification the Scripture saith Every man that hath this hope in him purifieth himself as he is pure in this evidence of self-purifying note these three things First the act performed purifieth Secondly the object about which this act is to be exercised themselves that is their whole man soul and body from all filthiness of flesh and spirit Thirdly the rule or Pattern of this act he purifieth himself as God is pure this is not a word of equality but of resemblance Fourthly the ground or motive inciting to this purifying viz. hope of glory every man that hath this hope in him purifieth himself as he is pure 1 John 3. 2 3. Hope in Christ excites to purity because it conducts us straight to Christ the perfect pattern of all purity Surely it is the appearance of Gods grace to us which works a hope of glory in us and this hope of glory doth purifie these several ensuing waies 1. It puts us upon and helps us in a frequent washing our selves in the fountain opened for sin and uncleaness viz. in the purifying blood of Christ by Faith and hope as instruments applying Christ crucified Zach. 13. 1. Heb 9. 14. Psal 51. 7. Whom God hath set forth to be a propitiation through Faith in his blood c. Rom. 3. 25. 2. This works us up to true endeavours in the use of all means to purifie both soul and body person and conversation from all corruption universally both in kind and degree let us cleanse our selves from all filthiness both of flesh and Spirit 2 Cor. 7. 1. Now hypocrites wash the outside of the platter or cup but inwardly they are full of extortion and excess Mat. 23. 25 26. 3. This grace of God and hope of glory puts the soul upon maintaining a constant spiritual combate by faith and hope and other graces of the Spirit against the flesh Rom. 8. 13. And so by the Spirit mortifies the deeds of the flesh daily crucifying the flesh with the affections and lusts Galat. 5. 17 24 25. and this grace of hope as an inward principle works out pollution and corruption as being repugnant thereunto 4. This hope of glory leads the soul to a diligent improvement of the word of God for self-purifying the word hath in it a purifying Faculty John 15. 3. Ye are clean through the word that I have spoken unto you the word purifies these waies 1. As a lamp discovering the spot Rom. 7. 7. 2. As a star conducting to Christ the fountain of purifying 1 John 2. 1 2. Zach. 13. 1. 3. As a rule according to which we are heedfully to order our conversation Psal 119. 9. 4. As a motive to self-purifying 2 Cor. 7. 1. 5. As an antidote against sin Psal 119. 11. thy word have I hid in my heart that I might not sin against thee Sin in the best Saint and most times in the best actions of Saints 1. THE fairest day hath his clouds and the finest linneng hath its spots the richest jewels their flaws and the sweetest fruit their worms so hath the most precious Christians their failings Davids heart was more often out of tune then his harp 2. Consider what complaints and cryings out there were amongst the most precious Saints being sensible of their sins Rom. 7. 24. O wretched man that I am who shall deliver me said Paul Jer 3. 25. We lie down in our shame for we have sinned against the Lord our God both we and our fathers from our youth Gen. 6. 5. God saw that the wickedness of mans heart was great and that every imagination of the thoughts of his heart was only evil continually And for the Saints themselves here in all duties there is imperfection something polluted and something defective our most spiritual duties are not wound up to command they are all tainted with disproportion to rule and not only so but our choicest services are be Leoparded with many spots We whilst in this body can stay no more from sinning then the heart from panting and the pulse from beating The Angels are impure in his sight how much more the best of our actions in many things we offend all either offend and fail in the matter or in the ground or in the form or in the end Now our not acting from a pure principle by a pure rule to a pure end or our comming short in any of these may mar the whole action no action is said to be done according to rule in a Gospel administration unless it be attended with these five things 1. All righteous acts must and ought to be done spiritually and heartily with heart and spirit Prov. 23. 26. John 4. 24. 1 Cor. 6. 20. 2. Sincerely as in the sight of God Gen. 17. 1. Psalm 18. 22.
heart Isaiah 6. 5. I am a man of unclean lips saith that humble soul so humble Job cries out of the iniquity of his youth Job 13. 26 c. so humble David sighs it out Psalm 51. 3. My sin is ever before me so those many converts Titus 3. 3. For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another but after that the kindness and love of God our Saviour towards man appeared 2. Though they are to be called to mind it must not be with stupidity of heart but with a broken and bleeding and a contrite heart in the day of our prosperity we are not to forget our former poverty but to consider that we are not worthy of that calling of that Gospel and of that grace tendred to us in the word 3. It must not be done with despondency of mind neither the truth lyeth between two extreams we must not call them so to mind as to discourage us and make us unwilling to come to Christ c. 1. The first Reason why that people in a converted state should often call to mind the sin and misery they were in before conversion because by so doing we shall be provoked to magnifie and admire the riches of Gods grace none in the world do more admire Gods grace and mercy then those that are most sensible of their own sin and misery See 1 Tim. 1. 13. 2. Reason because this will kindle a great deal of pitty and compassion in our souls towards those that remain yet unconverted Titus 3. 2 3. I Paul and thou Titus were sinful as well as they and did serve divers lusts as well as they let us pitty them and help them out of this state of sin and death Reason 3. Because this will make us more watchful and careful Eph. 5. 8. You were sometimes darkness saith he but now are you light in the Lord walk therefore as children of the light 2 Sam. 7. 18. Who am 10 Lord God said King David and what is my house that thou hast brought me hitherto And Saint Paul 1 Tim. 1. 13. remembers himself and leaves it written for others to read that he had been a blasphemer a persecutor and injurious a low meditation for an high Apostle yet profitable to himself and others Whether the Dominion of sin may not be taken away where yet the life of sin remains SIN may live where it doth not reign and dwell where it is not welcom it is true the Scripture doth say they that are Christs have crucified the flesh with the affections and lusts but here the Scripture doth not speak of a total subduing of sin as if every lust and corruption should be quite subdued but only this far to give a deadly blow to sin that sin shall not reign nor bear sway in thy soul as it hath done formerly the dominion of sin is taken away but the life and being of it is continued for a little time As Hagar would dwell with Sarah till she beat her out of doors so will sin dwell with grace till death beat it out of doors there shall be some remainders of sin still in the best of Gods servants but sin shall not reign in their mortal bodies sin may live in a Saint and yet the Saint not live in sin Let us now examine in what cases and with what limitations strength of corruption may consist with strength of grace the resolving of this question is of very much use 1. Though sin be strong yet grace may be strong too in thy soul though thy sin be great if thy sorrow be great too it evidenceth thy grace is so also 1 Chro. 23. 12. 2. If you find a strong opposition against your corruptions though you cannot fully subdue sin yet do you strongly oppose it then there is strength of grace in the soul though there be strong corruptions in the body 3. There is strength of grace where there is strong cries to God against thy sins this argues grace and the strength of grace Deut. 22. 25 26 27. 4. There is strength of grace in that man or woman that is resolved in the strength of Christ to conquer his strong sins or die conquering of them our Lord Christ when two things were set before him either to sin or die he chose death rather then sin and by degrees he works his Spouse to the same mind 5. That strength of grace may be consistent with strength of corruptions I might instance in many precious Saints I will mention one for all the rest and that is in Peter who had not only truth and reality but eminency and strength of grace For though temptations and corruptions did sometimes prevail yet he had strong affections towards Christ he did out-strip many of the Disciples 1. He was the man that of all the Disciples wept most bitterly for his sins Mat. 26. 75. 2. Peter was the first that ran to the Sepulchre to see what was become of Jesus John 20. 5. 3. He was the man who hearing that Christ was risen leapt into the Sea for joy John 21. 7. 4. He was the first man that made the first Sermon and first preached the Gospel after the Ascension of Christ Acts 1. 15. 5. He had that love to Christ as strong as death for he suffered death afterwards for Christ but now although in the cases before mentioned strength of grace may be consistent with strength of corruption yet there are other cases wherein they are altogether inconsistent though there may be strong grace and strong corruption in the soul yet the reign of any one corruption in the soul yet the reign of any one corruption is utterly inconsistent with grace and the strength of it See Rom. 6. 12. 7. 23. And when I say there is a consistency between grace and corruption I would be understood of spiritual and inward corruption viz. of hardness of heart Spiritual pride deadness in duties c. For into gross external open acts of sin strong Christians do seldom fall How far a true Christian may be tainted with errour in Judgement and yet at last be restored Sometimes even Gods own children are even overcome with erroneous opinions One whom the Lord had received into favour might erroneously hold himself bound in conscience to the Legal difference of daies and meats under the Gospel Rom. 14. 1. to the 7. The Apostles themselves erroneously deemed Christ should be a worldly King Mark 10. 37. to 41. And this errour was not cured in them though they were eye witnesses of his passion and resurrection Acts 1. 6. And the Church of Galatia erred grosly in the point of Justification mingling Moses with Christ the works of the Law with Faith in Justification Gal. 3. 4 5 c. by which it doth appear that regenerate persons may for a time be insnared in some errours that are gross and dangerous and
That he would suffer and satisfie personally and perfectly for the sins of men Luke 24. 46. Hos 13. 14. 1 Pet. 2. 24. 5. That he would bring himself and all those given him by his Father unto glory Heb. 10. 14. Joh. 14. 4 9. Iohn 10. 18. The word of God doth contain the Articles of this Covenant those that desire further satisfaction search the Scriptures wherein you shall find that Christ did willingly undertake this work Heb. 10. 7 9. and did faithfully discharge it Heb. 10. 5 6 7 c. so our reconciliation was wrought by the Son Isa 61. 1. Iohn 1. 3. Iohn 5. 36 37. Col. 1. 16 17. Hebr. 1. 3. Iohn 5. 17. 3. 17. and sealed by the Holy-Ghost Ephes 1. 13. 4. 30. The third thing to be enquired into is when this Covenant was made with us THere be three set times wherein God may be said to make this Covenant viz. 1. Immediately after the fall of Adam Gen. 3. 15. the seed of the woman shall bruise the Serpents head these few words comprehended the sum of all Law and Gospel and the Covenant therein contained Tit. 1. 2. in hope of eternall life which God that cannot lie promised before the world began 2 Tim. 1. 9. who hath saved us and called us with an holy câ—lling not according to our works but according to his own purpose and grace which was given us in Christ Iesus before the world began 2. This Covenant in a sense may be said to be made with us at the death of Christ because thereby all the benefits were merited and procured for us so this Covenant came to be confirmed by the death of the Testator Heb. 9. 16 17 18. Hence his blood is called the blood of the everlasting Covenant Heb. 11. 20. And the blood of the New Testament Mat. 26. 28. 3. This Covenant may be said to be made with us when God doth confirm upon us the benefits which are therein promised which are many I will instance but in three 1. There is the matter and blessing of the Covenant on Gods part in these words I will be their God and they shall be my people Ier. 31. 33. 2. In this Covenant Christ doth first give us grace imputed and then grace inherit all the benefits of the Covenant are the fruits and effects of Christs death 3. There is also the promise that God will work out the manifestation by which man shall see his interest in this Covenant and his right and title to all the blessings thereof Now if we would yet farther know when this Covenant was made with Christ for us let us weigh that text Ephes 1. 4. We are chosen in him before the foundation of the world Now if Election be before the foundation of the world sure it is then also by the same ground the Covenant or promise was made before the foundation of the world for the word doth prove the one as well as the other these promises were made first to Christ on our behalf before they are made to us because the whole work of our redemption and salvation was transacted between the Father and the Son before the foundation of the world and is afterwards revealed to us in due time as is evident Tit. 1. 2. 2 Tim. 19. The fourth thing to be enquired into is whether there be any conditions of this Covenant on our part and if so what those conditions are WHat this Covenant is with whom it was made and when it was made hath been laid down before now it follows in order to examine whether there be any conditions on our part and for answer unto which let me give my judgement viz. In this Covenant the Lord doth bequeath grace and glory on no other condition but the death of the Testator that is Christ Jesus as the first Covenant was built upon the righteousness of the first Adam So the second is built upon the righteousness of the second Adam and it will plainly appear in this Covenant of grace that there is no condition on our part to entitle us to the blessing of it it is true to our head Christ this Covenant was conditionall though to us it is free to him it was a Covenant of works hence Christ is called the Mediator Witness and Surety of this new Covenant and that this Covenant is without conditions on our part will appear more fully by these ensuing reasons 1. Because a Covenant of free grace cannot stand with conditions for if it had conditions it would not be of grace for grace is not grace if it be not every way free Rom. 11. 6. and if by grace then it is no more of works otherwise grace is no more grace c. 2. Because to give a thing freely and condiotinally are contradictions and to say there is conditions as to us is to ecclipse the grace of God and to open a door for vain man to boast So that the whole glory of our justificâ—tion and salvation ought to be given to the grace of God and to the merits of Christ If either of them did depend and were obtained by works and conditions performed by us it would not be of grace 3. Because that justification by grace without conditions on our part is the life and soul of the Gospel Galatians 1. 6 7. I marvell that you are moved from him that called you into the grace of Christ unto another Gospel which is not another but there be some that would pervert the Gospel how can there be another Gospel and yet not another Gospel First it is not another because it is not possible there should be two Gospels yet another Gospel because men did turn it aside in point of justification 4. Because if any qualification or grace in us be a condition Faith must needs be the condition or one of the conditions but if faith should be the condition of the Covenant of grace then it differeth nothing from the Covenant of works for it is as hard a thing for a man to believe as it is to keep the whole Law Again Faith cannot be the condition of the Covenant because we obtain it by the same means we obtain all other good things else to wit by the righteousness of Jesus Christ 2 Pet. 1. 1. Ephes 1. 3. Rom. 8. 32. Ezek. 36. 25. Jer. 31. 31 34. Again Faith and repentance justification and sanctification are things purchased by Christ for us and freely given to us and are the effects and consequences of the Covenant as doth appear Ezek. 36. 27. Jer. 32. 38 39 40. Hos 2. 18 19 20. It is true Faith and repentance are means of our enjoying the comforts of the Covenant but not the conditions flowing out of the nature of the Covenant for every means is not a condition though every condition be a means so that we are not justified by faith as the condition of the Covenant but organically and instrumentall So that all the blessings
4. Consider the nature and cause of justification more particularly viz. Justification is when God meerly of his own grace and free will forgiveth our sins and pronounceth us just and innocent Though Gods Law was by us violated we are absolved from sin and punishment by the grace of God and merits of Christ apprehended by faith and so by him all that believe are justified in all things in which they could not be justified by the Law of Moses Act. 13. 39. Justification is an act undivided and all at once and so it differs from sanctification which is done by degrees all different eminent acts as justification sanctification renovation are but one act in God I shall close up what I have to say to this thing by desiring the reader seriously to consider these precious Scriptures all speaking to the same thing Rom. 4. 5. Now to him that workoth not but beleiveth on him that justifies the ungodly his faith is accounted for righteousness Tit. 3. 5. Not by works of righteousness which we have done but according to his mercy he saved us Rom. 11. 6. And if By grace then it is no more of works otherwise grace is no more grace So having spoken to the nature of justification give me leave also to lay down the usefulness of it as to us and the benefits every beleiver have by it the greatest thing that we can desire next the glory of God is our own salvation and the sweetest thing we can here obtain is the assurance of our salvation In this life we cannot get higher then to be assured of that which in the next life is to be enjoyed all godly people shall enjoy a Heaven when they leave this earth some enjoy a Heaven whilst they are here on earth that Christians may enjoy two Heavens let them enquire after diligently seek for and cheerfully embrace this Doctrine of justification freely and only by the grace of God as the cause through Christ as the way the Holy-Ghost as the worker and evidencer 1. This Doctrine is as the foundation and basis of all Christian Religion 2. This Doctrine is the inlet of all spirituall divine peace and consolation 3. This is the root and spring of all Gospel obedience 4. This Doctrine is the great stop and bar to keep out all floods of errour 5. This Doctrine is the main support of a soul under all trialls 6. This is the great Doctrine by which Satans kingdom is undermined and overthrown 7. This is the Doctrine that Satan doth most war against either to pervert or corrupt 8. This Doctrine is the most hardest piece to be learned it being wholly supernaturall in every part of it above the reach of nature and all things in us do oppose it 1. This Doctrine is the foundation and basis of all Christian Religion as doth clearly appear by these severall instances 1. To begin at the bottom our Election is the Election of grace and according to the good pleasure of his will Ephes 2. 4 5. 2. Our Vocation is according to his grace 2 Tim. 1. 9. who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace given us in Christ before the world began 3. Regeneration is of Gods own will Jam. 1. 18. Of his own will begat he us by the word of truth 4. Faith it self is the gift of God Philippians 1. 29. Ephes 2. 28. 5. Justification is freely by his grace Rom. 3. 24. and a free gift Rom. 5. 15. 6. Forgiveness of sins is according to the riches of his grace Ephes 1. 7. In whom we have redemption through his blood the forgiveness of sins according to the riches of his grace 7. Eternall life is the gift of God Act. 15. 11. But we believe that through the grace of our Lord Jesus Christ we shall be saved even as they Rom. 6. 23. The gift of God is eternall life through Jesus Christ our Lord. If any ask what is the nature of this free grace I answer grace in its proper notion signifies that free goodness favour or good will whereby God is moved to open the eyes of the blind mind and to let him know the love of God that passeth knowledge If any ask why the Doctrine of the Gospel is called by the name of grace I answer because it was only Gods free good will to bestow it upon those that did most want it If any ask farther why this free grace was ever bestowed at all or why one age or place of the world should receive is rather then another or why God should discover this great misterie was kept secret since the world began to those who were sinners of the Gentiles who served dumb Idols or why God should be found of them that sought him not or be made manifest to those that asked not after him I can give no other answer then that 1 Cor. 1. 29. that no flesh should glory in his presence or that in Mat. 11. 35 26. Even so Father because it seemeth good in thy sight Whoever builds and builds not upon this foundation doth build upon the sand and his house in a storm and tempest will fall Mat. 7. 27. or if any man build upon this foundation gold silver precious stones wood hay stubble the fire shall try every mans work of what sort it is see 1 Cor. 3. 10 11 12 13 14 15. 2. This Doctrine is the inlet of all spirituall divine peace to the soul There is a vein through which this peace that passeth understanding is conveyed to the soul which the men and women of the world know not Isa 59. 8. The way of peace they know not they have made to themselves crooked paths whosoever goeth therein shall not find peace Rom. 3. 17. the way of peace have they not known in a word no man or woman under heaven can know the way to this peace untill the Lord give light to them that sit in darkness and in the shadow of death and to guide their feet into the way of peace Luk. 1. 79. No man can receive retain and enjoy this peace of God unless he wait on God at the springs of peace 1. The first spring of peace is faith Rom. 5. 1. being justified by Faith we have peace with God through our Lord Jesus Christ faith seeth Christ to be our peace Ephes 2. 14. and from him freely given to us John 14. 27. and the vein through which it runs to the soul is the vein of faith laying hold on and applying of the free grace of God to the soul Rom. 15. 13. 2. The second way of peace is this a man must not only know it where it is and believe it but he must stay himself wholly upon God in the constant expectation of the increase and supply of it Isa 26. 3. Thou wilt keep him in perfect peace whose heart is stayed on thee 3. The next vein or spring
Christ and thou shalt be saved Now might not the Jaylor have replyed as many do now in our daies and say I can as well make a world work miracles overturn mountains as believe by mine own power therefore Paul and Silas why bid ye me believe To this I answer though it be true that every commard of God is alike difficult to flesh and blood that a man can indeed as well make a world as make a prayer aright a man may as well subdue an army of men as subdue one lust did not the Lord convey a power into the soul together with the command viz. If God command a man to believe and gives him power to believe the work will soon be done Ezek. 36. The Lord commands to make a new heart now a man is no more able to make a new heart then to make a new world therefore as we said before he promiseth in the same place to give a new heart and in another place it is said mortifie your lusts now this a man cannot do of himself but the same God that commands us to kill our lusts will kill them for us Micah 7. 18 19. He will subdue our iniquities and thou wilt cast all their sins into the depth of the Sea Again God commands us to repenâ— but we are no more able to repent or to shed one tear for sin then a rock is to give out water or we are no more able to repent then to turn the stream or to make a slint flesh till the Lord give us a repenting heart he hath promised to give repentance to his people So that the commands in Scripture doth not shew what the creature can do but what he should do yet not by our own natural power but by his assisting grace to enable us to do what of our selves we cannot do therefore we should pray with Saint Augustine Lord give what thou commandest and then command what thou pleasest To draw towards a conclusion to this point let me acquaint the Reader of what I have observed amongst all sorts of men with whom I have more or less conversed viz. First the Papist both in their writings and discourses cry up and press all people to be doing good works The Arminian his cosen Jerman pleads for the same and that almost if not altogether from the same principle to the same end the new upstart Quakers fals in and closeth with these old errors pressing people to do the thing that is commanded but not as it is commanded so many of our brethren of the Presbyterian party being in and under a spirit of bondage themselves preach the Law before the Gospel and put their hearers to act for life but not from life So also our brethren of the Independant party and those of the Baptist party many of them to my own knowledge do more mind the things they do for God in way of obedience to his commands then they do the principle from which the rule by which and the end to which they do it and when they have done it even these also are apt to lay too great a stress upon it So then the Papist freewiller Quaker Presbyterian Independant Baptist all these preach teach and cry out to all their hearers for a holy conversation nay to come a little nearer home the word of God cals upon us for it our own consciences call for it and check us for our remissness therein nay the Christians with whom we converse expect it from us what remains then but that we be found in the practices of it but let us beware we rest not upon it for as we are not to conclude our justification from any effects of sanctification so we are not to conclude that apprehension of justification to be from God which takes us off the means waies and rules of sanctification the Ranters error springs up in them for want of this distinction In a word to say no more duty is the matter of promise as well as Gods mercy as doth most clearly appear by these Scriptures 1 Cor. 2. 12. Ephes 2. 8. Phil. 1. 29. Acts 5. 31. Joh. 8. 32. And our holy conversation is not the cause of our salvation but the effect neither do I hold that there is any free will in man neither do I believe that any man hath or ever since the fall had any will or power of himself without God to do any thing that is good for in him as the Scripture saith we live move and have our being so that in through and by God and Christ we may do all things for he is a Sun and a shield and will give grace and glory and no good thing will he withhold from them that wait on him Psal 84. 11. Yet God hath given all men enough to leave them without excuse what man is there that knoweth not that if he make use of all the opportunities will power and understanding that God hath given him but he may avoid more evil and do more good then he hath done or doth now do Of Justification and Sanctification how they differ and wherein they agree GOD in Justification imputeth the righteousness of Christ to us in Sanctification his Spirit infuseth grace in us In Justification we read sin pardoned in Sanctification we read sin subdued the one doth free all Believers from the warth of God that they never fall into a state of condemnation the other neither equal in all nor in this life perfect in any but going on and growing up to perfection Again Justification and Sanctification differ thus to wit Justification is the imputing of anothers justice to us to wit Christ Sanctification is the impression of Justice that it may be in us In Justification there is satisfaction of Christ In Sanctification there is the obedience of a Christian Justification is a perfect and absolute undivided act at once Sanctification is a work begun not equal in all but carried on in all by degrees Justification is first Sanctification afterwards consisting in separation from sin filthiness and common pollution Justification and Sanctification are two inseparable companions where one doth dwell the other will lodge and as Election is the proper work of the Father as Eph. 1. 3 4. Redemption of the Son 1 John 2. 1 2. So Sanctification is the proper work of the Holy-Ghost 1 Cor. 6. 11. Now there are four things considerable to shew us wherein we are to keep our Justification and Sanctification distinct the one from the other 1. We are to keep Justification and Sanctification distinct in respect of the subject and matter of this which is not any thing in us or done by us but the personal and spotless righteousness of Jesus Christ made over to us 1 Cor. 1. 30. 2. It is our duty to keep up our Iustification distinct although it be not accompanied with Sanctification although there be failings in us the Prodigal in Luke 15. came and confessed his sin as a
uncertain he that understands not the true nature and doctrine of Justification cannot enjoy true stable and constant peace but remains unstable apt to be led away with every wind of Doctrine in the right understanding of this point is treasured up a fountain of soul-reviving consolation Surely by what hath been said it doth most plainly appear that a Christians happiness depends not upon his own doings but on Christ who is of God made unto us Righteousness Sanctification c. who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace See 1 Cor. 1. 30. 2 Tim. 1. 9. Heb. 13. 8. Sanctification admits of degrees Justification neither of Rules nor degrees when we cannot apprehend God in a way of Sanctification yet we are then comprehended of God though our actual righteousness be but as menstruous rags and often fail us yet then even then we have the righteousness of Christ presented to us Isa 45. 24. Surely shall one say in the Lord have I righteousness and strength their righteousness is of me saith the Lord Isa 54. 17. And this Righteousness as it is ours by imputation so it is perfect and endureth for ever and is the foundation of all blessedness therefore let us rest satisfied with Christs righteousness and add nothing to it let our hearts say with David Psalm 71. 15 16 19 24. I will make mention of thy righteousness even of thine only and wait upon him in Faith prayer and patience who hath promised that he will be as a dew to Israel and that he shall grow as a Lilly and cast forth his fruit as Lebanon Hosea 14. 6 7. Of Faith the quality object acts seat subject inseparable concomitants and degrees of Justifying Faith the difficulty of believing and the faculty of mistaking about it FAith gives courage and confidence in greatest difficulties and dangers but unbelief raiseth fear where no fear is Psalm 23. 4. Believing is the ready way the safest way the sweetest way the shortest way the only way to a well-grounded assurance now Faith is An habitual frame or a believing disposition of heart whereby man is inclinable to believe whatsoever God hath said in his word Or It is a grace of God whereby the heart and will of a sensible sinner doth take and embrace Jesus Christ as tendred in the Gospel in his person and offices and doth wholly and only rest upon him for pardon of sin and for eternal life Gods eternal decree is the original cause of it Acts 13. 48. The instrumental cause of it is the Word of God Rom. 10. 17. The immediate and singular cause of it is the Spirit of God Gal. 5. 22. That the will or heart of a man should be brought off from it self and to abhor its own condition and sufficiency and to take Christ as God tenders him to be the only rock upon which a man must build his salvation and to be the only Lord to whose Law and will we must resign up our whole soul this ariseth not from natural causes or mans own free will Of the Object of Faith NOW the object of Justifying Faith is the whole Trinity God the Father the ultimate object God the Son the immediate as he is joyntly one with the Father in justifying a sinner John 14. 1. ye believe in God believe also in me now whole Christ is the object of Faith Christ you know is God and man and he is to be considered as a Priest as a Prophet and as a King now God tenders him in all these to sinners and Christ is willing to bestow himself on them as one who can and will assuredly save all that come to him but saith Christ if you would have me to be your Priest to save you you must also be willing to have me to be your Prophet to instruct you and direct you and to be your King and Lord to command you you must resign up your selves to my Scepter and Government for I am a Lord as well as a Saviour and I will be taken as both or else you shall have part in neither I will be taken as Lord and King to command all the heart to dispose all the waies to rule the very thoughts Of the subject of this Faith THE subject of this Faith is a sensible sinner there are two sorts of sinners 1. Some generally corrupted both in their natures and in their lives and they are as unsensible as they are sinful they know not their own vileness these are not the subjects of this precious Faith 2. There are sensible experienced sinners who loath themselves and groan under the burden of their sins I must confess there are several degrees of this sensibleness neither dare I to assume the height and latitude of it unto the terms or horrour and terrour and dejections before he can believe in Christ no though these sharp throws are manifest in some yet let us not make them a rule for all but this be sure that the heart looks not towards Christ until it feel it self to be sinful and lost then and not till then the soul looks out and enquires after a Saviour and anon he finds it written that Christ â—ame not to call the righteous but sinners and that Christ was sent to find that which was lost and that the whole need not a Physitian but the sick and that he is sent to preach liberty to the Captives Of the Seat of Faith THE seat or habitation of Faith is the heart or will or both Rom. 10. 10. with the heart man believeth unto righteousness Acts 8 37. and Philip said if thou believest with all thy heart thou mayst now before Faith takes up his seat in the heart or in order to it 1. There is a looking to Jesus John 19. 37. 2. There is a coming to him Mat. 11. 28. John 6. 37. 3. There is a leaning upon him Cant. 8. 5. 4. There is an embracing of him Cant. 2. 6. 5. There is a taking hold of him John 1. 12. Col. 2. 6. 6. There is a believing in him and that with the heart and there is the seat of Faith Of the ground of Faith THE ground of believing is the word of God the Scriptures of truth he that doth say he doth believe in God having no Scripture ground he doth deceive himself the ground of Faith is without our selves not a light in us or any thing done by us the ground of Faith is God in his word doth offer us Christ and Christ cals us unto him and saith he will in no wise cast us off but if we believe in him we shall have eternal life now this is a word of truth and this word of his is worthy of all acceptation and whatsoever was written aforetime was written for our learning that we through patience and comfort of the Scriptures might have hope John 20. 31. But these things are written that we might
all the Attributes of God the justice of God as well as the mercy of God the holiness of God as well as the grace of God which doth teach us piety towards God and Charity towards men according to Scripture rule that doctrine is true 3. That doctrine that doth teach us to bottom upon Christ alone for Salvation and not upon our own works or qualifications that must needs be true 4. That doctrine that tendeth to the informing of the judgement and reforming the heart and conform the life to the whole will of God that doctrine is true and good 5. That doctrine that doth lead out by the footsteps of the Flock to teach us to have respect to all the ordinancesto seek for and to keep all the commands of God that doctrine is true 1 Chron. 28. 8. Of Prayer and Supplication another standing ordinance of the Gospel 1. OF the nature of it what it is 2. Whom we must pray to 3. For whom we are to pray 4. What extraordinary prayer is 5. The necessity of Prayer 6. The posture to be used in Prayer 7. The place where we are to pray 8. The time in which we are to pray 9. Motives to encourage us to pray 10. Means to be used to obtain the Gift of Prayer 11. Hinderances of Prayer 12. Several sorts of prayer never answered 13. How many wayes doth the Lord answer Prayers 1. Of the nature of it what Prayer is Prayer is a speaking to God face to face wherein we speak to him in Faith Humility Sincerity and Fervencie of Spirit it is Jacobs Ladder by which a soul climbs up to Heaven and it is Noahs dove that goeth forth and returns not till it brings an answer of peace Or prayer is a calling upon God alone in the name of Christ by the help of the Holy Ghost or it is the earnest request of an humble and sanctified Heart together with thanksgiving in behalf of our selves and others with assurance to be heard in what we pray for according to the will of God Phil. 4. 6. Rom. 8. 26. Psal 50. 15. Eph. 6. 18. 1 John 5. 14. James 1. 6. Or Prayer is a Familiar speech with God in the name of Christ 1 John 5. 14. Opening the desires of our hearts unto him and a pouring out of the heart before him for the things we need Psal 50. 15. Jer. 33. 3. Lam. 2. 19. Or prayer is a spiritual gift and grace of the holy Ghost teaching us both what to pray for and how to pray enabling us to pour out our souls unto the Lord with sighs that cannot be uttered Psal 62. 8. Rom. 8. 26. Psalm 145. 18. the Lord is nigh to all them that call upon him in truth Heart and tongue must go together word and work lip and life prayer and practice must eccho one to the other it is not the greatness of the voice nor the multitude of words nor the sweetness of the tone nor the studied notions nor the Eloquent expressions but truth in the inward parts that is prevalent with God now the properties of effectual prayer are these 1. That we pray understandingly 1 Cor. 14. 15. I will pray with the Spirit and I will pray with Understanding 2. That we pray earnestly and importunately James 5. 16. compared with Luke 11. 8. 3. That we pray constantly Luke 18. 1. Men ought alwaies to pray and not to faint See Luke 21. 36. Watch ye therefore and pray alwayes 4. We should pray in Faith without wavering James 16. 5. In truth without faining Psal 145. 18. Psal 17. 1. 6. We should pray in humility without swelling Luke 18. 13. 7. We should pray in zeal without cooling Jam. 5. 16. 8. We should pray with resolution to use all good means for the obtaining the things we pray for c. The Heart may pray without the tongue with fruit and feeling 1 Sam. 1. 10. But the tongue without the heart is nothing but vain babling Whom we are to pray unto SUrely we are to pray to God alone and to none other for he alone as the great Searcher of all hearts heareth the voice and knoweth the meaning of the Spirit of Prayer Psalm 25. 2. Rom. 8. 27. Jehosaphat oppressed by his enemies to whom goes he to complain to none but unto God 2 Chron. 20. 12. To whom went David to complain of the bitter words of Cush the Benjamite to none but unto God Psalm 7. 1. O Lord my God in thee do I put my trust save me from all them that persecute me and deliver me He alone is able to grant whatsoever we demand Eph. 3. 20. Wherefore seeing he alone hears all prayers heals all Sinners knows all Suiters Jer. 31. 18. 2 Chron. 7. 14. 1 Chron. 28. 9. Psal 44. 21. He alone hath love enough to pity all and power enough to relieve all our wants and necessities to him alone we are to pray and to none other Mat. 11. 28. Thus we must pray only to God in the only name and for the only sake of his Son our Lord Jesus Christ the alone Mediator between God and man 1 Tim. 2. 5. For whom we are to pray FIrst for all men 1 Tim. 2. 1. even our enemies Mat. 5. 44. because they bare the common Image of God Jam. 3. 9. So that we are to pray for all sorts and degrees of men especially publike persons as rulers and such as are in Authority 1 Tim. 2. 2. and for Ministers that watch over our souls Ephes 6. 19. Col. 4. 3. So also we are to pray for our selves us and ours for all things that we want either for soul or body that doth concern our being or well being And if we be not answered at the present or in the same kind that we desire 2 Cor. 12. 9. yet sooner or latter we are sure to receive even above that we are able either to ask or think if we continue with constancy patience and importunity to seek unto him according to his will Luke 11. 5. and 18. 1. 1 John 5. 14. And that we ought to pray for others will yet further appear by this viz. Abraham prayed for Abimelech Gen. 20. 17. Jacob for his sons Gen. 49. Paul for the people and they for him 1 Thes 1. 2. this kind of prayer is called intercession What extraordinary prayer is EXtraordinary prayer is that which is made upon some special occasion or extraordinary accident falling out felt or feared upon a whole Nation City Family or Person by reason whereof our prayers are both longer and ferventer then at other times Psalm 119. 62. Acts 12. 5. Joel 2. 15. Ionah 3. 6. See Ezra 9. Dan. 9. and Nehem. 9. In these times of Fasting or extraordinary praying or both we are most earnestly and fervently to call upon God either for the obtaining of some singular benefit or special favour that we stand in great need of or for the avoiding of some special punishment or notable judgement hanging
that against fundamentals of Faith Christ and his Offices those are fundamentals 1 Cor. 3. 11. Eph. 2. 20. yet the Apostles as we said before till the sending of the Holy Ghost upon them were in an errour about Christs Kingly Office taking it to be temporal rather then spiritual Justification by Faith alone is a Fundamental Rom. 3. 28. Gal. 4. 5 6. yet for a season as before the Galatians lay under that gross errour of that necessity of Legal works with Faith But it is a dangerous thing for any of the Lords people to fall into such gross errours hereby their minds are darkened Eph. 4. 18. and corrupted 2 Cor. 11. 3. bewitched Gal. 3. 1. Now consider how grievous it is to have a mans mind corrupted if the mind be darkness how great is that darkness c. Oh here is the love of God in restoring his people again into the truth and yet for all this he calls them the children of truth 1 Joh. 3. 19. they can do nothing against the truth but for the truth 2 Cor. 13. 8. their loins are girt about with truth Eph. 6. 14. whereas carnal men remain in errour and are men 1. Of corrupt minds destitute of the truth 2 Tim. 3. 8. and turning away their ears from the truth 2 Tim. 4. 4. 2. Or they hold the truth in unrighteousness Rom. 1. 18. 3. Or they are not able to come to the knowledge of the truth 2 Tim. 3. 7. 4. They have no love to the truth 2 Thes 2. 9 10. and no wonder if such persons be unstable and led away with the errour of the wicked c. Of Knowledge first of God secondly of our selves the properties of it and means of attaining it and the benefits we have by it Of Knowledge TO lack knowledge is a very evil thing to scorn to learn is worse and to hate knowledge is worst of all Hos 6. 6. I desired the Knowledge of God more then burnt offerings Hos 4. 1. The Lord hath a controversie with the inhabitants of the Land because there is no knowledge of God in the Land 1 Cor. 15. Some have not the knowledge of God I speak this to your shame Hos 4. 6. My people perish for want of knowledge Prov. 1. 22. How long ye simple ones will ye love simplicity and fools hate knowledge Prov. 2. 16. When wisdom entereth into thy heart and knowledge is pleasant to thy soul discretion shall preserve thee understanding shall keep thee Eph. 2. 17. Therefore be ye not unwise but understanding what the will of the Lord is What shall I say more knowledge is that understanding which we have both of God and his Word and Will and of our own selves it is a store-house of all wisdom and the beginning of salvation it is a spiritual vertue to speak little and well words are the shadow of works and works the substance of words much talking and little practising is like to an empty vessel that doth give a greater sound then they that be full much knowledge little practise is like a great tree that makes a large shew but bears no fruit To close up this first of knowledge in general let me tell the Reader that a man without knowledge is as a workman without hands or as a painter without eyes or as a traveller without legs or as a ship without sails or as a bird without wings or as a body without a soul there is a threefold knowledge or illumination First general and natural the light of Reason Secondly spiritual and supernatural Thirdly there is a knowledge of middle illumination betwixt these two more then meerly natural but less then truly supernatural Of the knowledge of God SOme have not the knowledge of God saith the Lord by his servant Paul I speak this to your shame 1 Cor. 15 c. Again another Scripture saith This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent John 17. 3. Again it is death to be ignorant of him for he will come in flaming fire rendering vengeance on them that know him not 2 Thes 1. 8. So that all regenerate persons have true knowledge though it be an imperfect knowledge they do truly though weakly know God as doth appear in these Scriptures Jer. 31. 34. John 6. 45. 1 Cor. 13. 9 12. 1 John 5. 20. In a word to know him is to know all things for they have their being from him to be ignorant of him is to be ignorant of all things So that such an one doth know nothing as he ought to know Let the reader turn to the first page of this book where I have laid down as much as I understand in this mysterie Of the knowledge of our selves IT is a most excellent thing for a Christian to know himself and then at the best he would see himself to be but vanity and an unpofitable servant to God and so begin to cease from man whose breath is in his nostrils Oh what are the best of men they have no better lodging for his noble soul then a cottage of clay and that so frail and crasie as were it not once or twice a day dawbed over it would fall about his ears and wheresoever he goes he is forced to carry this clog this clay Whereas Angels free from these shakels of flesh can move from heaven to earth even as swiftly as can our very thoughts Nay take the best piece in man his soul search and see his understanding is full of darkness blindness and vanity Psal 94. 11. 1 Cor. 2. 24. Unteachableness and incredulity See 2 Cor. 4. 4. Secondly the will of man is wholly depraved as being contrary to God his will word and spirit in all things it will not depend nor wait on God it is unconstant in good resolutions it is very apt to disobey the will of God as we may see in Father Adam Thirdly as for the memory that is also full of corruption that it will forget the things that it should remember and remember the things it should forget it will hold fast trifles and let go matters of moment Fourthly The Conscience that is wholly corrupted that is without feeling whereas it should excuse or accuse It doth abuse and pervert the light it hath by making great sins small and small sins great Fifthly Our affections they are also corrupted they come as a tempest and carry us away either to make us over-love or over-grieve or over-joy and so we hate our brother whom we should love and love our lusts whom we should hate What shall I say our understanding is darkened our will depraved our affections disordered our memory misimployed and conscience benummed c. We were conceived in sin brought forth in iniquity we have lived in vanity and without the riches of Gods grace we shall dye in misery The Charecters or Properties of true knowledge 1. THE knowledge that is from God subjects the soul