this way as that they thought scarsly any Scripture there or worth a looking into unless brought in in this way which is a great and dangerous temptation But if at any time the Spirit of the Lord do in distress supply the soul in this way it may be known 1. When the Scripture is suitably applied to the souls condition 2. When the fruit thereof is thankfulness to God humility and an humble walk with God and with his people for delusions in this case are accompanied with bad effects as pride self-exalting neglect of duty to the Lord and slighting the Word unless it be in this manner of revelation as it 's called but to the Believer every word of the Lord is pure and precious and the Spirit meets with sealing evidences sometimes in one word and sometimes in another from the openings of the Grace and Glory of the new covenant with the applications thereof so that the soul can say on good ground this is my promise where-ever it finds it my Grace my Glory and the Lord is my Portion my God in whom I trust 2. By his work in the soul 2. The Spirit seals Assurance by his work in the hearts of Believers as by his Word he leaves such an impression upon the soul of his own likeness by which the whole man is in a measure formed into the Image and likeness of Christ that upon examination the Believer finds the Spirit of Christ is there he finds Faith and Love and Humility and Meekness and Obedience and Joy in the Lord from whence the Believer clâ—arly concludes that the Spirit of the Lord is there it is the Spirit of Adoption that inables those in whom it is to cry Abba Father that is it discovers the Adoption and Sonship to the soul and this doth not import alwaies an undoubted assurance yet the soul can cry it out cry Abba Father so it is in both Scripture that speaks of this truth Rom. 8. 15. Gal. 4. 6. It 's a Metaphor taken from children who when their Father frowns or hides his face yet they lose not their relation though they cry yet their cry is Father Father so gracious souls that have the Spirit of Adoption though but low in their apprehensions yet they cry it out Father Father and claim their interest and relation still Obj. In the same Scripture it 's said for Quest ye have not received the Spirit of bondage to fear again but the Spirit of Adoption c Which seems to import that where the Spirit of Adoption is all doubting and fears is done away and John saith 1 Joh. 4. 18. That perfect love casteth out fear Answ 1. We are to understand that the Ans Apostle in this place is distinguishing between the two ministrations i. e. between the old and new Covenants and the differing spirit that each tended to the first with all its sacrifices which could not make the comeâ—s thereunto perfect as pertaining to the conscience Heb. 9. 9. and 10. 1. had a natural tendency to leave them under bondage and fear there being a remembrance of sin every year when the sacrifice was over they must necessarily be under fear till another sacrifice But the Gospel ministration is a ministration of Liberty Life and Peace by that one Sacrifice once offered for all that there is no cause of fear for need of another Sacrifice so that the spirit of the Gospel in the ministration thereof hath its natural tendency to take away legal fear out of the hearts of Believers where the spirit of the Lord is there is liberty that is from the spirit of bondage it doth not import that the Saints are freed from the filial fear of God nor from fear of sinning against him nor from having an holy fear of themselves lest they come short Heb. 4. 1. And it 's true perfect love casteth out fear that is that fear which hath torment the legal fear and it 's true likewise that if we did or could live up in the perfect apprehension of the love of God in Christ to us which could perfect our love to him we could not fear the legal fear you cannot fear that one whom you believe do intirely love you will do you hurt so live in this love of God and you cannot fear this fear that is you cannot fear that he will damn you and destroy you after all the Gospel-grace and manifestations of his love But yet for all this you may fear and you 'l have need sometimes to fear your own naughty hearts and sinful nature and to take heed of an evil heaâ—t of unbelief to depart from this Living and Loving God So that the sum of all is this that Believers under the Gospel are freed from the old covenant spirit of bondage and under that notion cannot fear again because they are by one Sacrifice for ever perfected they need not another to take away their sins if they live up much in the love of God they cannot fear that God will hurt them but do them good But when their fear works so high as to disclaim their relation that is besides the Spirit of the Gospel unless it be as a punishment of some former or present sin thereby to work the soul to a more watchful frame how it walks for time to come Now this new Covenant assurance as it admits of degrees so in the highest degree it admits of imperfection and reacheth not so far as sight and injoyment so that in the same souls may be high confidence and comfort at one time and flagings and fears at another not fears of Gods love and faithfulness nor the all-sufficiency of that one Sacrifice but fear of our own deceitful hearts and naughty natures and the reason is because as I said before our assurance depends not only on the truth and faithfulness of God in his Word but likewise on the truth of the work of Grace in us and that work being imperfect as in us our assurance must needs be something like unto it but when that which is perfect is come then that which is imperfect shall be done away then no more sin nor sorrow no more fear of coming short of that rest Quest If our assurance must come in Quest from the Divine works and workings of the Spirit through the Word in the way by you prescribed is it not the way to keep souls under doubtings still when those Divine Virtues are low and hardly discernable by reason of corruption it must needs minister occasion of doubting Answ 1. This is the most certain and infallible Answ way of discerning our interest and in this the Devil cannot delude or deceive souls when our assurance comes in from Scripture-grounds but the other is uncertain souls may be deceived and the most certain and sure must needs be best and most satisfactory to the sincere Christian 2. Those high supposed assurances without relation to the Word or work of the Spirit if true may fail as
9. 24. Let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exerciseth loving kindness judgmeâ—â— and righteousness in the earth c. To know that he is the Lord gracious and merciful c. As he hath opened and made known himself in Jesus Christ crucified in whom he was and is well pleased and satisfied and 〈◊〉 his sake pardoning justifying and saving all that come unto God by him In a word He that cometh to God must believe and know that God is as he hath made known himself to be in the Gospel and that he is a rewarder of them that diligently seek him Knowledg differs little from Faith and sometimes it 's all one when thâ— soul is so inlightned into the knowledg of God and Christ and Truth as to believe Joh. 6. 69. We believe and are sure Greek know that thou art the Christ the Son of the Living God 1 Joh. 5. 20. And we know that the Son of God is come c. And Job I know that my Redeemer liveth c. By all which it appears that knowledg which is saving differs but little from Faith and includes Faith Now in as much as knowledg or illumination Difference between saving knowledg and that which is not is common to all where the true light shines i. e. to hypocrites and formalists as well as sincere Christians as Heb. 6. 4. 6. 10. 32. 2. 2 Pet. 2. 20 21. Rom. 2. 17 18. 21 22. 1 Cor. 8. 1 2. I shall therefore rather apply my self to speak something to shew the difference between the saving knowledg of God and Christ in the new covenant of his Grace and that which men may have and yet be short of Grace and Life referring the Reader to Chap. 1. for the distinct knowledg of God The first difference is the saving knowledg 1. It is a soul-humbling knowledg of God and Christ is a soul-humbling self-abasing knowledg and that in the first work of Conversion the very entrance of saving knowledg gives the soul such a sight and apprehension of God and of Christ and of himself and sin that it throws down and lays low the soul and makes him cry out as those Acts 2. 37. Being pricked at the heart with the light of truth they understood and believed what they did not before both concerning Christ and themselves They cried out men and brethren what shall we do How wonderfully was the case changed they who but a little before cried out Crucifie him Crucifie him now are pricked at the heart for it and cry another cry Men and brethren what shall we do Sutable to this is that Psalm 119. 130. The entrance of thy Word giveth light it giveth understanding to the simple The very entrance of the Word of Life into the heart giveth this light the soul comes thereby to know something of God of his Holiness of his Justice and Goodness and something of himself of his own badness unholiness sinfulness and need of mercy and this amaseth and abaseth the soul and if the work be right this soul-abasing is not only in the sight and sense of some one particular sin or particular sins but it gives a sight of the body of death that is of the sinful nature that there is nothing but sin a sinful state the thoughts and imaginations the words and works yea that the best works as done by us are menstruous and filthy A soul never rightly knows himself till he thus know himself and the want of this is the cause of so many abortives in Religion that comes to nothing Persons may meet with some convictions of and conversion from some particular sin or sins but never see themselves utterly lost and undone and filthy all over and such conversions ordinarily first or last comes to nothing not but that the beginning work oft-times may arise from conviction of some capital iniquity as those Acts 2. 37. But if saving it leaves not till it discover the body of death this is the effect of saving knowledg or if it meet with and steal in by degrees on those that have lived under good education and use of means that it makes not so great a noise at first This must be effected first or last the knowledg of God in Christ Jesus in the way of the Gospel and of themselves to know themselves to be indeed wretched and miserable without which they never rightly imbrace Christ and the Grace and Mercy of the new Covenant And this self-humbling self-abasing and self and sin-abhorring frame is not only a work for a day i. e. at first conviction but where the true light shineth it abideth and gracious growing Christians the longer they live and the higher they grow in Gospel light the more they know themselves and the more they abase themselves have little and low thoughts of themselves This is that which sincere Christians do and can experience see witnesses from Scripture of this truth David a man after God's own heart though a King when he danced before the Ark and withal his wife mocked him he said I will yet be more vile than this and base in my own sight By which we may see that this is the common work of God in all gracious souls Greatness nor Kingship did hinder it laies low the souls of Great men and Kings where it is in power Job 40. 4. I am vile what shall I answer thee I will lay mine hand upon my mouth c. And Chap. 42. 5. 6. I have heard of thee by the hearing of the ear but now mine eye seeth thee wherefore I abhor my self and repent in dust and ashes The more a soul knows of God and Christ the more he abhors himself not only an abhorrency of sin but of self because of sin attends gracious knowing persons Isa 6. 5. That Evangelical Prophet cries out Wo is me I am undone I am a man of unclean lips c. For mine eyes have seen the King the Lord of Hosts He had seen King Jesus it was a Gospel sight which did thus humble and abase him Joh. 12. 41. These things said Isaiah when he saw his glory and spake of him It was the glory mentioned in this Chapter the Evangelist alludes unto John the Baptist the fore-runner of our Lord of whom he testifieth that he was greater both in light and work than the greatest Prophet yet he had this frame of spirit in him Joh. 1. When they sent to him to know who he was he confessed and denied not that he was not the Christ He it is who coming after me is preferred before me whose shooes latchet I am not worthy to unloose ver 20. 27. Not worthy to do the meanest service for him So the holy Apostle Paul acknowledgeth Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing and hence he cries out ver 24. O wretched man that I am who shall
of his feet glorious In a word it is for the Salvation of the Church for that God hath thus glorified himself in Israel chap. 60. 21. Thy people also shall be all righteous they shall inherit the Land for ever the branch of my planting the works of my hands that I may be glorified We may not imagine that God made himself such a Creation to lose the glory thereof but he will so order it in the Restauration thereof as shall be more for his glory then if it had never faln and thus it appears that this new restored Estate and Kingdom of our Lord on Earth must be for the gaining and augmenting of the Glory of God in the Created World beiâ—g restored by Jesus Christ who shall be the Visible Lord of that Estate 7. Reason to confirm this truth is that Reason 7 God hath stated the perminancy and everlastingness of his New Covenant Grace and Life to his people on the durableness of the Works of Creation which includes both the Heavens and the Earth Jer. 31. where the new and everlasting Covenant is stated ver 31. to 34. saith ver 35 36. Thus saith the Lord who giveth the Sun for a light by day and the Ordinances of the Moon and of the Stars for a light by night c. If those Ordinances depart from before me saith the Lord then the Seed of Israel shall cease from being a Nation before me fâ—r ever intimating in plain terms that when the Creation of Heaven and Earth ceaseth to be his Church must cease to be so that those who believe the destruction and nihelation of the Creation and that Christ shall have no restored Kingdome therein do thereby though inconsiderately believe an end of Church and Salvation by Jesus Christ chap. 33. 20 21. Thus saith the Lord if you can break my Covenant of the day and my Covenant of the night that there should not be day and night in their season then may also my Covenant be broken with David my Servant that he should not have a Son to Reign upon his Throne and his name muâ—t continue as long as the Sun Psal 72. 17. Which implyeth the perpetualness of the works of Creation if it were possible for these to fail then Christ our King and Covenant of peace might fail Psal 39. 29. the promise of the Saints glory being no longer then these do continue and if so Christs Reign on Earth is in it self no strange thing For as the new Heavens and new Earth which I will make shall continue before me saith the Lord so shall your Name and your Seed remain Isa 66. 22. As for the New Heavens and the new Earth see chap. 65. 17 18. 2 Pet. 3. 13. Rev. 21. 1 5. 8. I think I may say that it is the judgments Reason 8 of all Intelligent persons that if man had not sinned he had not dyed but lived for ever and then he must be created in such an estate and the Earth and Heaven must have been for ever for man to be supposed to be more durable then the matter of which he was and the Creation that was first made for him is irrational And man for sin returns to the Earth again his matter whereof he was made and is as truly Earth again as any other part of the Earth is and yet we on good grounds believe that God will bring up all men anew out of the Earth again in the Restauration and why should it be incredible to us that the Earth and Heavens that fell with man and for mans sin shall be renewed and changed any more then to believe the Restauration and change of men having as full and plain promises from the same God for the one as for the other The Restauration of the Heavens and Earth to be a habitat on for Christ and the Saints is I answer as authentick from Divine Revelation as the Resurrection and Change and as rational to all Rational and Intelligible persons 9. The Scripture saith expresly that Reason 9 the Earth abideth for ever Eccles 1. 4. One Generation passeth away and another cometh but the Earth abideth for ever Psal 104. 5. who laid the foundations of the Earth that it should not be removed that is it shall abide for ever in the renewed estate and then no wonder if the Kingdom of Christ be for ever in his Reign on Earth and the Saints Kingdom with him according to Dan. 7. 27. 10. And finally it must be so because Reason 10 both the Heavens and the Earth was made by Christ and for him Col. 1. 16. and he shall possess it all in another manner then yet he doth Heb. 2. 8. But now we see not yet all things put under his feet that is as it shall be in his visible Kingdom and possession Psal 2. 8. Ask of me and I will give thee the Heathen for thy inheritance und the uttermost parts of the Earth for thy possession And thus it is clear both from plain Scripture and from Scripture Reason that Christ and the Saints shall Reign on the Earth that is in the new Heavens and new Earth wherein dwelleth righteousness Isa 32. 1. Behold a King shall Reign in righteousness and Princes shall rule in Judgment c. 3. I now come to answer such Objections Ob. Answered against this truth as I have met withall Object 1. That Heb. 2. 5. For unto the Angels Ob. hath he not put in subjection the world to come of which we speak intends the present ministration of the Gospel that being the matter the Apostle is treating about both in the first Chapter and in the verses preceeding that saying and therefore it relates not to this Kingdom or World to come Answ It s frequent in Scripture to apply Answ that which especially relates to the glory to come to the present Ministration and that truly too because the present Gospel Ministration is an Usher and Preparative to that glory to instance in this Epistle c. 4. where the Apostle applyeth the rest of the Sabboth to this rest in Glory ver 4. 9. yet he applyeth it to the present time as began to be entered into by Faith ver 3. For we which have believed do enter into rest and chap. 8. 6. to 13. the Covenant which in its perfection relateth to the State of Glory and is the everlasting Covenant the Apostle applyed to the present time and Ministration and the reason is because it is all one Covenant it s the Gospel Covenant and the Application of it to the present time no whit derogates from its being the Covenant of the glorious state I could give many instances to this purpose as Joel 2. 28. to 31. is a Prophesie especially of the glorious estate yet the Apostle makes the Application thereof to the present time and that truly too But 2. the Apostle is treating both before and after of this restored estate as well as of the present ministration of the
the time of his peaceable Kingdom so much spoken of in Scripture to Commence from the time that he hath brought his enemies under him after his first appearing from Heaven which must admit of time to bring down his enemies and to bring the world in subjection to him as in the Type David and Solomon the one Conquering and preparing the other comes in and sets up the peaceable Kingdom and Reigns in glory as if he had been the person to whom the promise was made and so indeed he was in the Type but Jesus Christ was the true Solomon and King of Righteousness and King of Peace that shall Reign for ever I say probably it intens some such Kingdome State of which Solomons was the Type which shall succeed the fall and subjection of the worldly Monarcks and Enemies of Christ sutable to the many Prophesies and promises of such a thing Psa 110. 5 6 7. Isa 66. 15 16. Ezek. 38 and 39. chapters with multitudes of like Scriptures of the Prophets and in Rev. 19. is the same work described as a preparatory to the 1000 years Reign of which David was a special Type Psal 18. 32. to 46. now may be its enterance and probably its period will be at the perfecting of the Judgment Death it self in the last Resurrection being the last enemy that is to be conquered and so probably this 1000 years Reign is that which is intended 1 Cor. 15. 24 25 26. For he must Reign till he hath put all his enemies under his feet c. which probably will be at the end of the 1000 years when Death and Hell and the Sea shall give up their Dead and so the last enemy i. e. Death destroyed and when this period of time is over and this work is done will be the time of giving up the Kingdom to the Father that God may be all in all and the Son subject 1 Cor. 15. 24. to 28. not that the Son was not subject before or his work was to do his Fathers will ever since his Incarnation but probably it imports an other manner of Government after the 1000 years Reign and the final judgment is over more immediately by the Father the Mediatory Kingdom of the Son being over and the Restauration work is finished not but that Christ is King still and Head of his Body the Church in the perfect state and in all things he shall have the preheminence as head of the Church and Lord over all and so his Kingdom shall be everlasting according to the distinct manners and methods determined and probably till this time that is the end of the 1000 years and perfecting the Judgment and conquest over all enemies and giving up of the Kingdom to the Father may not the Saints be capacitated to the glorious sight of the Father it being Christs work in his times to shew the Father to his members 1 Tim. 6. 15 16. for till this time will not the Mediatory Kingdom of Christ be finished nor the immediate Kingdom of the Father take place nor the Saints be capacitatâ—d thereunto 3. Quest Whether the New Heavens Quest. 3 and new Earth promised shall begin from the enterance of the 1000. years Reigne or from the ending thereof and of the final judgment Ans Very likely it may and must take its Ans enterance from the beginning of the 1000. years though probably not perfected till after the 1000 years and last judgment is over God having in all his works proceeded gradually and not done it upon a sudden so in the work of Creation and so in the work of Redemption and Restauration God hath been about it ever since the fall and may we rationally imagine that he will do any part of his great work on a sudden but that he will as always he hath done work by degrees accomplish his work gradually that it must have its enterance in the beginning of the 1000. years seems clear from the time of the new Heavens and new Earth must be fullfilled some promises which is not probably proper when the last judgment is over viz. as outward Prosperity Building Planting Eating Drinking c. as Isa 65. 17 to 25. which things are Relative to the Reign of Christ and probably may be accomplished in the 1000. years That we may without wrong to the usual way of Gods discovering his will in Scripture so understand it how frequently doth God as is said before bring forth that in one sentence as it were that gathers in all the time from the humiliation of Christ to the glory of his Kingdom as the new Covenant of his grace the promise of his spirit c. so that we may safely conclude that the new Heavens and new Earth shall be perfected in the Restauration work according to the time or times determined 4. Quest Whether we may suppose that Quest 4 there will be any place for unconverted persons in the new Heavens and new Earth during the thousand years Reign Ans It seems very clear from Scripture Ans that it shall be so see Isa 65. 20. Zec. 14. 16. to 19. which will be the Generation that after the thousand years is over Satan being loosed to tempt them will compass the Camp of the Saints and the Beloved City Rev. 20. 7 8 9. Which is like to be the last attempt of Satan and Men against the Church though then they shall do no act to hurt them but in their enterprise Fiâ—e shall come down from Heaven and shall devour them and then will be the final judgment v. 10. to 15. 5. Quest May we suppose that men can Quest 5 be so hardened as that after they have seen such wonders and the Glory of Christs Kingdom and enjoyed so much of Peace and good thereby as to attempt such a work against the Lord and his people Ans 1. What the Lord hath declared in Ans his word that we ought to believe will come to pass 2. It is no other in substance then hath been before notwithstanding all the judgments of God on Aegypt yet Pharaoh was hardened to his own destruction and notwithstanding the wonderful works of Christ when he came in his Humiliation yet the Jews were hardened against him to their own destruction 3. The Scripture saith that the Devil shall be loosed for a season to deceive them and so to harden them and there is no question but that he will be the same to the end that he hath been And 4. Their nature not being changed there will remain the same enmity against Christ and holyness on which Satan working they will be ready for the same work as other Persecutors hath been before them 6. Quest May we not account the day of Quest 6 judgment to be till after the thousand years Raign be over and finished Ans The judgment includes the whole Ans time from Christs coming from Heaven untill the work be finished it will be a day of Judgment in the various parts of
in by Grace to be interested in their promise Eph. 3. 6. Ob. It is true the promises run to them but it is on the new Covenant account and so to all believers both Jew and Gentile for they are by nature all alike under sin and the Gospel knows no difference and as for the promises to the Tribes of Israel it hath been already performed to them in the Primitive times many thousand of them believed and lived under the Government of Christ their King and James directeth his Epistle to the Twelve Tribes scattered c. By which it appears that the 12 Tribes believed and owned the Lord Jesus Ans It s granted that the glory promised to Israel is a new Covenant Grace and Glory and that by nature only they shall obtain no more then the Gentiles yet it is as true that God designed Gospel Grace to multitudes of Abrahams natural seed though not on the account of nature only or alone because they are Abrahams seed by nature but as in Christ Jesus in the Covenant of Grace and Conversion to God in the Covenant for without the birth from above neither Jew nor Gentile may expect to inherit the Kingdom God will do this work for them but not by their Covenant Ezek. 16. 61. but by his new Covenant of Grace 2. The beginning work of Grace effected on some of them in the Primitive times was not the whole fulfilling of the promises relating to that people in the Scriptures mentioned and multitudes of others of like import that might be mentioned not only in the old Testament but in the new by which its manifest that God intended that very people and designed to do them good in the latter end Rom. 11. 12. 15 25 26. where the Apostle saith That blindness is happened unto them in part and that but for a time and then all Israel shall be saved ver 32. I do not understand by all is intended every individual person but a great coming in to the Lord shall there be of all the Tribes I understand this with Isa 6. 13. Zec. 13. 8 9. Rev. 7. 4. to 8. And as for the Twelve Tribes mentioned James 1. 1. its evident that the ten Tribes carryed away by Salmaneser 2 Kings 17. never returned For 1. we read not of their returns 2. They came not into their own Land for that was possest till the days of Christ by those people sent by Salmaneser to possess it and they were a people with whom the Jews had no fellowship nor would Christ permit his Disciples to go among them 3. It s a received truth by tradition among the Jews that they never returned neither is it certainly known where they are and as for James he might well write to the twelve Tribes for 1. We must understand that he writ not to the Tribes in general but to those that did or after might believe and own the Lord Jesus out of all the Tribes which comparatively were but few 2. There were some out all the Tribes that did cleave to the house of David when the ten Tribes revolted very many of them did cleave to Judah 1. Some dwelt in Judah 1 Chron. 10. 17 2. Others resorted out of Israel to Judah chap. 11. 13. 14. 3. They â—ell to Asa abundantly in his Reformation of Religion chap. 15. 8 9. 4. Abiah took from Jeroboam several Cities with the Toâ—ns thereof chapter 13. 19. by which it appears that there must needs be many of all the Tribes in Judah and in as much as James writeth but to some that were converted out of the Tribes it s no wonder that he mentions the Tribes in general seeing that there were some out of all the Tribes remaining and some of all converted to the Faith But the Scripture presents us with the return of those carryed away Captive by Shahnaneser that they shall return to or with Judah in the latter day and shall have one King viz. the Lord Jesus Jer. 3. â—8 Ezek. 37. throughout so plainly stated that might silence all opposition in this matter and chapter 48. where is the glorious City with its Borders and Suburbs and very probably is the same as is mentioned Rev. 21. 10. to the end for the name of the City must be called hence forth the Lord is there and there is the portion of every Tribe exprest which City was never yet in this world and therefore is to come and so the gathering in of the Tribes is yet to come Jer. 3. 17 18 Isa 11. 17. and 27 13. Zec. 8. 20 21 22 23. The new Testament confirms the same Revel 7. where the Tribes are Sealed i. e. the number of the Sealed of every Tribe which is a latter day work by all which it appeareth with such evidence from Scripture light that might silence all gain sayers in this matter 2. The time when they shall be gathered in from their dispertion and so of their conversion it seems plain to me that it will be at and after the appearing of our Lord from Heaven Isa 11. throughout and chapters 25 26 27. Zec. 12. 10. Isa 59. 20 21. Rom. 11. 26. which is an explanation of Isaiah 59. 20. applyed to this last and great work that God will do for those people and must be done for them when God does send Christ again from Heaven So all Israel shall be saved as it is written there shall come out of Sion the deliverer and shall turn ungodlyness from Jacob this is my Covenant with them when I shall take away their sin so Rev. 7. with chap. 14. the Sealing of the Tribes seems to be at Christs coming again from Heaven Luke 21. Christ first speaks of their dispersion among the Nations and after a description of the signes of his second appearing saith verse 28. When ye see these signs begin to come to pass look up and lift up your heads for your Redemption draweth nigh Which is especially a Relative to the Jews dispersion and their Redemption from their dispersed estate and clearly argueth that their Redemption will be at Christs appearing and if so it clearly argueth that there must be time probably some years after Christ our Lords appearing till he hath Conquered the World to himself and setled his peaceable Kingdom for the Jews must inhabit their own Land again in Peace for some years after their gathering before the Conquest of Gog and the fatal concluding Battel of the day of God Almighty and setling his peaceable Kingdom Ezek. 38. 39. chapters Revel 16. 13 14 15 16 and 19. 21. Which I understand to intend all one and the same thing and why we may not understand the time from the Types of these great works that have gone before I am not yet informed Moses and Joshua made up one full Type both of the deliverer and of the deliverance it being compared to that Typical work and time of Gods accomplishing thereof Mic. 7. 15. According to the days of thy
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-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
though there are that are called Gods many yet to us there is but one God c. 1 Cor. 8. 5 6. And who amongst all that are called Gods are like unto him Mic. 7. â—8 2. What this God is and truly he is a 2. What God is mystery and if his people tremble at his Word how much more ought we to have trembling thoughts of his unsearchable Being and in this he is an invisible mystery such a one whom no man hath seen nor can see but in thinking and speaking of him we must think and speak of him as he hath discovered himself unto us in his Word and by his Works and the secret teachings of himself thereby 1. What he is in his Nature and Essential 1. What God is in his Nature and Essence Being 1. He is a Spirit Joh. 4. 24. God is a Spirit c. 2. A holy Spirit Lev. 19. 2. I the Lord your God am Holy and chap. 20. 26. I the Lord am Holy Psal 22. 3. But thou art holy O thou that inhabitest the praises of Israel Psal 99. 5. 6. Exalt the Lord our God and worship at his holy Hill for the Lord our God is holy He is most holy 1. Sam. 2 2. There is none holy as the Lord c. 3. He is in himself an infinite unsearchable incomprehensible eternal and glorious spirit who is in and of himself and gives Being to all things therein is he differenced from all Created Spirits and Powers whether of Angels or men First in that he is infinite and incomprehensible in his whole name 2. In his Eternity 3. In his Power and Wisdom in Creating and upholding all things by the Word of his Power 2. What he is in his Name and Attributes 2. What he is in his Name and Attributes which are many and all thereby to make himself known to his people that they might learn to fear before him believe love obey him and trust in him as First His Power and 1. His Power Allsufficiency he hath let us to know that he is an Almighty One Gen. 17. 1. He saith to Abraham that not only Abraham himself but all his Children might know it and be encouraged I am God Almighty or Alsufficient walk before me and be upright Psal 62. 11. God hath spoken once twice have I heard this that Power belongeth to God hence he is called the Almighty Psal 68. 14. When the Almighty scattered Kings c. Psal 91. 1. He that dwelleth in the secret of the most High shall abide under the shadow of the Almighty 1 Cor. 6. 18. Rev. 1. 8. and this the Prophet David wonderfully describes in his Thanksgiving 1 Chron. 29. 11 12. Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty for all that is in the Heaven and in the Earth is thine thine is the Kingdom O Lord and thou aâ—t exalted as Head above all both Riches and Honour come of Thee and thou Reignest over all and in thine hand is Power and Might and in thine hand it is to make great and to give strength unto all A great Comfort it is unto Christians that they have such a great Almighty and All-sufficient God able to do for them what-ever they need they may say as 2 Sam. 22. 33. God is my Strength and Power he maketh my way perfect and as Psal 118. 6. The Lord is on my side I will not fear what man can do unto me and that because this God is our God for ever and ever he will be our guide unto death and let it silence and still wicked men for ever Woe to them that God is such an Almighty one able to deal with and bring down all his and his Churches Enemies Ezra 8. 22. The hand of our God is upon all them that seek him for good but his Power and his Wrath is against all them that forsake him Psal 66. 7. He ruleth by his Power for ever his eyes behold the Nations let not the Rebellious exalt themselves 2. He is Omniscient as well as Omnipotent 2. His Wisdom he is most Wise see both Psal 147. 5. Great is our Lord and of great Power his Vnderstanding is Infinite Isa 40. 28. There is no searching of his Vnderstanding we may and must say as Psal 104. 24. O Lord how manifold are thy Works in Wisdome hast thou made them all all Wisdom and Counsel and Strength is in him Prov. 8. 14. Counsel is mine and sound Wisdome I am Vnderstanding I have Strength comfort for Christians that their God is such a God of Wisdom and Counsel he knows how to deliver his people in time of need 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of temptation and to reserve the unjust unto the day of Judgment to be punished and this Wisdom is all in Christ and for his people Who of God is made unto us Wisdom and Righteousness c. he is Wisdom to us and Wisdom in us he giveth Wisdom to his people Prov. 2. 6 7. for the Lord giveth Wisdom out of his mouth cometh Knowledg and Vnderstanding he layeth up sound Wisdome for the Righteous c. see chap. 3. 13. 2. 3 4 5. 81. 3. In a word God is Infinite in his Wisdom and his Wisdom is exercised for and in behalf of his Church especially on the new-New-Covenant account in the Gospel of Salvation by Jesus Christ which is called the manifold Wisdom of God and exercised in all his works and wayes 3. He is a Holy God Infinite in Purity 3. He is a Holy God perfectly holy such a one with whom Iniquity can have no fellowship for God is Light and in him is no Darkness at all 1. Joh. 1. 5. therefore let no man say when he is tempted that he is tempted of God for God cannot be tempted with evil neither tempteth he any man Jam. 1. 13. No he is a Holy God most Holy infinite in Holiness Isa 6. 3. the Seraphims cryed one to another and said Holy Holy Holy is the Lord of Hosts the whole Earth is full of his Glory and this holy name in this Scripture is attributed unto Christ who was to fill the Earth with the Glory of the New-Covenant Grace Joh. 12. 41. These things said Esaias when he saw his glory and spake of him i. e. of Christ as is evident a holy God and a holy Lord Jesus and he will have a holy People or none 1 Pet. 1. 15 16. As he that hath called you is holy so be ye holy in all manner of Conversation because it is written be ye holy for I am holy Gods holiness should engage his People to holiness to prize it and press after it for Holiness becometh the House of the Lord for ever Psal 93. 5. O blessed Consolation for all New-Covenant-spirited holy Ones their God is holy loveth holiness owneth all that are Created after him in
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
is a height and depth unsearchable if we lived more in the apprehensions thereof it would fill us more with his fulness and conform us more to his likeness Eph. 3. 18 19. 2 Cor. 3. 18. Quest Did Christ our Lord give himself Quest a ransom for all men or for the elect only Ans He gave himself a ransom for all Ans men to be testified in due time 1 Tim. 2. 6. he tasted Death for every man Heb. 2. 9. he was a Propitiation for the sins of the world 1 Joh. 2. 2. God was in Christ reconciling the World to himself not imputing their sins Cor. 5. 19. and God so loved the whole world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life Joh. 3. 16. Object If it be so these absurdities will Object follow 1. That where Justice is satisfied the sinner must be saved it seems to be injustice to take satisfaction in Christ and to damn the sinners unless you hold that all shall be saved 2. Christ suffered in vain if he bear the sins of any that may miss of Salvation by Him Ans 1. The Satisfaction that God took Answ in the Sufferings of Christ lay more in the Excellency of the Person suffering than in the Greatness of the things suffered though the sufferings were exceeding great being born by an infinite Person it was the infinite Worth of the Person that suffered that set an infinite value on the Suffering more than if all the World had suffered to eternity 1 Peter 18 19. 2. Had it been for the redemption but of one person it must have been with the same price so that Satisfaction for the Sins of the World no whit augmented the price paid therefore no absurdity at all 3. No person is delivered only and simply on the sufferings of Christ but the satisfaction that God took in the sufferings of Christ was on terms of their believing and obeying the Gospel and on these terms it is that the Grace of the New Covenant is published to all and none are like to partake thereof without Faith Repentance and Obedience though not as the meritorious cause yet as the terms on which it is dispenced Mar. 16. 16. Luke 24. 47. though it 's true Repentance effected is the gift of Grace 4. VVere it not so the Plaister would not be as large as the VVound nor the Physicians hand be as large in the Cure as the Destroyer was to destroy which seems not only dishonourable to the Undertaking of Christ but contrary to Rom. 5. 15. to 20. though all partake not of the benefits the fault is in themselves and not in the Physician Hosea 13. 9. 2 Peter 2. 1. 5. Yet God had a special respect in this great transaction of the Suffering of his Son unto his elect whom he foreknew and predestinated them to be partakers of the Benefits thereof Rom. 8. 2 3 Heb 2. 10. Eph. 5. 25 26 27. 6. And finally the manner and method of Gods work both in the Creation of Man and since the Fall was 1. He made Man upright in his own Image and so left him in that good created estate to his own power and will to stand or fall God did not act to forward his Fall nor yet to hinder it more than give his Law of Command with the Threat on Disobedience but he sinned voluntarily by the temptation offered 2. Man being fallen from God he hath provided a Remedy a blessed way of Recovery and this Remedy is as large as the case requireth and is to be published and tendred to all and that truly too on the terms thereof that is Faith Repentance and sincere Obedience c. that now whoever will may come and take of this Water of Life freely and Man is left free to accept or not accept and so mans Destruction will be the second time of himself God hath not bound himself nor is he tyed in Justice to work men to the terms prescribed nor doth he any thing to hinder but very much the contrary not only in the All-sufficiency of the Means but by the publishing thereof and manifold mercies and invitations to Repentance VVhat he affords of special Grace and Assistance to any is his superabounding Mercy and it no whit derogates from from his general Love Kindness and Provision for mankind in general and it is mans wilful wickedness in choosing Death rather than Life and thereby judge themselves unworthy of the Life that is offered to them It is true God foresaw Man in his fallen state and saw that notwithstanding the Greatness of the Grace of his New Covenant yet that none would of themselves seek after God and sincerely cleave unto him in that New and Livings way on which he did determine and it was the Covenant and Contract between the Father and the Son in this great Undertaking that his Suffering might not be in vain to bring in some Souls effectually into the Grace of the Covenant and that not from any natural good in them more than others but without all respect of persons only his special and superabounding Grace having passed no Act but as relative to Sin and Disobedience that may hinder any but hath afforded both Means and Helps sufficient by which men might believe obey and be saved but they will not CHAP. IX Of the design of God in general in this his New Covenant Restauration-Work which was to make all things New THe design of God by Jesus Christ in his New covenant-Covenant-work was to make all things New Rev. 21. 5. And he that sate upon the Throne said behold I make all things New c. God made the first or old World both Heavens and Earth and all things therein for the use of man and then made man to possess it but man fell by sin and the whole Creation fell with him as a just Judgment of God upon man for his sin Gen. 3. 17. Job 15. 15. Now in as much as this old Creation was lost and faln the design of God by Jesus Christ was the recovery and restauration of all again and to make all New not of new matter that was not before but to make the Old New again all Old things must be made New Quest What is it that God designed by What will God make new A new People Jesus Christ to make New Answ 1. A new people brought out from the old stock a people renewed by the power and spirit of Grace by and through the Gospel and this is that which is owned of all the godly witnessed in the Scriptures and in a measure experienced by all the Saints 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 Eph. 4. 23 24. Be renewed in the spirit of your mind and that ye put on the New Man which after God is Created in Righteousness and true Holiness and
by another Name which the Mouth of the Lord shall Name the Lord will take away that Name of Reproach which his people hath had in the world throughout all ages and they shall be known and owned even by their Enemies to be the blessed of the Lord Isa 61. 9. All that see them shall acknowledg that they are the Seed which the Lord hath blessed chap. 60. 14. The Sons also of them that afflicted thee shall come bending unto thee and all they that despised thee shall bow themselves down at the soles of thy feet and they shall call thee the City of the Lord the Zion of the Holy one of Israel 6. In this new Estate their work shall 6 Shall sing new Songs of Praise be to sing new songs of praise to God and to the Lamb Rev. 5. 9. 4. 8. that is it the prophet speaks so much of and exhorts so much unto singing of new songs Psal 96. 1. and 98. 1. it relates especially to this Estate they shall sing such new songs of praise to God and to the Lamb as none can learn but the Redeemed ones suitable to the measure of the new work in them can the Saints now sing new songs or else they were better sing none but then they shall be compleated therein without mixture Reasons from Scripture further to illustrate and confirm this glorious Truth 1. It s the accomplishment of the Eternal Counsel and purpose of God the Prophet speaking of this same work i. e. the Restauration saith Isa 25. 1. Thy Counsels of old are Faithfulness and Truth So likewise Reason Further to confirm this Truth 1. The purpose and counsel of God the Apostle Paul deeply discoursing discovering this Mistery of the Restauration by Jesus Christ in the New Covenant saith Eph. 1. 11. Who worketh all things after the Counsel of his own Will Hence it is that Jesus Christ by whom the Work was to be accomplished was from Everlasting Mic. 5. 2. John 6. 38 40. And the Mercy of God herein is from Everlasting to Everlasting 2. His Eternal Grace and-Love to his 2. His Eternal Grace Love Chosen Ones whom he purposed to this Estate therein to glorifie the Riches of his Grace and to glorifie them with this Glory in this New World Jer. 31. 3. 2 Tim. 1. 9 10. 3. This is the substance and Life of the 3. This is the substance of the New Covenant New Covenant which all true Christians believe and should claim their Interest therein and indeed it is of concernment to all Believers to understand what and wherein Heirship doth consist which is to this New World see the New Covenant Gen. 12. 3. and 22 18. In thy Seed that is in Christ shall all Nations of the Earth be blessed This Promise in the word Blessed includes the Blessedness of this New World to the Heirs thereof So the Apostle applyeth it as hath been before minded Rom. 4. 13 16. Gal. 3. 18 19. 29. in all which it 's evident that the Hiership of Abraham and his Seed that is Believers by vertue of the New Covenant is to this Inheritance which serves to open the Heirship spoken of in all other Scriptures I mean the New Covenant Heirship 4. It was the great Designe of God made 4. It was the designe of God manifest since the Fall manifest ever since the Fall and all things since hath been working in order thereunto Gen. 3. 15. and 12. 3. Psal 37. 11. with Mat. 5. 3. Rev. 5. 10. It was the great Designe of God in sending Christ into the World and of Christ in coming into the World to do that for the World without which this new Work and World could not be accomplished Heb. 11. 40. And in order to the accomplishing hereof he is ascended up where he was before to prepare a place for his People John 14. 2 3. and to prepare a people for that place Heb. 12. 2. 2 Cor. 5. 5. And when he comes again the second time in his Power and Glory it will be in order to the finishing of this Work Mat. 25. 34. Rev. 21. 1. to the Object It 's frequently said in Scripture that the Reward of the Saints is in Heaven That it 's laid up in Heaven for them c. 1 Pet. 1. 4. Ans It is true it is so and that without any Contradiction at all to this present Truth which is so apparantly held forth in Scripture It behoves us so to Understand one Truth as not to lose or destroy another which hath been a great Weakness amongst Christians But let us see a little how both may stand together the Inheritance of the Saints may be said to be in Heaven and to be reserved in Heaven for them 1. As all the good Gifts of God given to the Saints on the Gospel account now in this day of Grace in order to that Glory are said in sence and substance to be in Heaven for our Heavenly Birth must be from thence John 3. 3. Except a man be born again above so the Word is he cannot see the Kingdom of Heaven Jerusalem which is above is the Mother of us all and every good and perfect Gift cometh down from the Father of Lights Jam. 1. 17. And doubtless the Glory of that Estate is administred here below by the Word and Spirit 1 Cor. 2. 9 10 12. But the Glory it self is reserved in Heaven till the time appointed and then the Glory shall be administred down from thence as now the Grace and gracious Gifts are 2. We Read in Scripture that New Jerusalem must come down from God out of Heaven and the Tabernacle of God will be with them Rom. 21. 23. So that it may very well stand together that it is in Heaven and yet shall come down into the New Earth No wonder if that State and Glory of the Saints is called Heaven then when in perfection in the New earth and New state of the Church in it's imperfection in this side that Glory because made partakers of some of the Virtues of Grace is called Heaven and the Kingdom of Heaven Mat. 13. 31 32 47. and 25. 1. Rev. 18. 20. 3. It is said in Scripture that the Bodies of the Saints shall be fashioned like unto the Body of our Lord Jesus Phil 3 21. and they shall be like unto the Angels Luke 20 36. and that they shall have Spiritual Bodies 1 Cor. 15. 44. Capable to ascend and descend and so may have the possession of Heaven as well as of the Earth if it will add to their Glory But he will make the place of his Feet glorious Isa 60. 13. and what place that is see Ch. 66. 1. Mat. 10. 35. Act. 7. 49. â—o conclude this Chapter this opens â— Window into that Truth so much by most condemned that is the personal Reign of Christ with his Saints where it 's like to be no doubt but in this New World must have the
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 you for the Remission of sins that is that your Sins may be remitted or forgiven So that Repentance is so much a Gospel Duty as that there is no Remission of Sins without it which leads us 3 To the Necessity of this Repentance the Necessity appears in â—wo things 1. From the stress the Lord hath laid upon it 1. By Precept and Command Mark 1. 15. 3. The necessity thereof Repent ye and believe the Gospel Acts 17. 30. Now he commandeth all Men every where to Repent That answers the Terms of the Gospel on which Remission of Sins is to be Preached that is on the Terms of Repentance which implyeth a strong Command unto Repentance So that Unrepenting Sinners continue in a way of Disobedience to God in the Gospel in this matter 2. The Danger of not Repenting discovers the Necessity thereof if there be no Remission of sins without Repentance then there is no Salvation no New-Covenant-Blessedness Rom. 4. 7. Blessed is the Man whose Iniquity is forgiven and whose Sin is covered It 's the same in Sence and Substance as that of Faith Mark 16. 16. He that Believeth and is baptized shall be Saved he that Believeth not shall be Damned What Christ here calls Believing Peter Act. 2. 38. Calleth Repentance who best understood his Lords Commissâ—on Repentance and Faith being inseparable Christ saith he that Believeth and is Baptized answering those very Terms and Acting according to this Commission saith Repent and be Baptized c. So that it followeth that he that Believeth not he that Repenteth not must be Damned Luke 13. 3. Except ye Repent ye shall all likewise perish So that such is the Necessiâ—y of Repentance as that without it there is no Remission and so no Salvation but on the contrary Perishing and Damnation God accepts of none on any other Terms but this of a Soul turning to him he Remits sins on no other terms And the Reason is because it was indeed the great Designe of God in the Gospel and End of Christs suffering for sinners to Effect this Work to bring us off from Sin and Satan to God in this way of Repentance and indeed they are wonderful contrary Base and dishonourable Thoughts of God and our Lord Jesus to think he should give his Life and Bloud to so base an End as to purchase a Liberty for Persons to serve Satan and Sin without danger No it 's far otherwise 1 Pet. 3. 18. For Christ hath once suffered for our sins the Just for the Vnjust that he might bring us to God And we turn to God by Repentance Isa 55 7. There is no other way for us to come to him it 's true Christ Crucified is the alone way of Acceptance when we come yet no Acceptance in him without Faith and Repentance 4. That this Grace of Repentance is the 4. Repentance is the Gift of God Gift of God Acts 11. 18. Then hath God also to the Gentiles granteâ— Repentance unto Life it 's the Gift and Grant of God on a Twofold account 1. It 's his Gift his Grant that poor 1. He giveâ— the Doctrine Forlorn perishing sinners may have Acceptance and Life by Jesus Christ on the terms of Repentance It is a wonderful free and rich Grant if this were all for God to grant Remission of Sins and Life Eternal on our Acceptance and turning to him by Repentance Then hath God granted Repentance unto the Gentiles unto Life that is God hath granted the same Grace to the Gentiles as to the Jews that on Repentance they shall have Life and this Graâ—t is Universal where-ever the Gospel comes Life upon Repentance is to be published that whosoever doth Repent and Believe the Gospel shall be saved O bless the Lord for this Grant and improve it 2. Not only the grant of Life on terms of 2. He gives the Grace of Repentance Repentance is the Gift of God but the Grace of Repentance i. e. that Grace by which we do Repent is the gift of God The Grace of Repentance or to Repent is as all other Divine New-Covenant Virtues are the gift of God Every good and perfect Gift cometh down from the Father of Lights So doth this good Gift and Grace of Repentance hence the Apostle exhorteth firmly and with him all true Ministers 2 Tim. 2. 25. In Meekness instructing those that oppose themselves if God peradventure will give them Repentance to the acknowledging of the Truth c. That is give them Grace to repent and to turn to him Man by Nature is Averss to this great Work of Repentance he will not come to God though he perish John 5. 40. Ye will not come to me that ye might have Life But it is the Lord that gives and works the Grace 5. What are the concomitant Virtues or 5. The concomitance or companions of Repentance Companions of Repentance And they are many indeed all the Divine Virtues of the New Covenant as Faith and Love and Holiness c. it contains the Birth which is from above without which none can see the Kingdom of God John 3. 3. It contains in it the whole Work of Regeneration and Sanctification But that which I shall more particularly mention is 1. That true Repentance is always accompanied 1. It abhors the Evil and loves the Good with a Soul-â—ating of sin and Love of Virtue and Holiness It abhors that which is Evil and cleaves to that which is Good It doth not only leave Evil but abhor it as it is Evil and Sin as it is against God his Holy Name and Nature and not only abhor sin all sin But those in whom it is do abhor and loath themselves because of sin and the sinful Nature Ezâ—k 36. 31. Then shall ye remember your own â—vâ—l ways and your Doings that were not Good and shall loath your selves in your own sight for your Iniquities and for your abhominations Jer. 31. 19. After that I was turned I Repented I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth These are New Covenant Discoveries of this great Work of Repentance Rom. 7. 24. O wretched Man that I am who shall deliver me from this body of Death Therefore in vain do those talk of Repentance and Interest in Gospel-Grace and Life who love themselves and sin still And are not purged from their old Filthiness 2. True Repentance is always accompanied 2. Godly Sorrow with godlâ— Sorrow for sin as it is against God his Holy Will his Holy Name and Nature Contrition and Brokenness of Heart for sin as it is against God always accompanies true Repentance Psal 51. 4. Against thee thee only have I sinned c. So Peter Mat. 26 75. When he had sinned and repented He went out and wept bitterly 2 Cor. 2. 7. Ye ought rather to forgive him and comfort him lest perhaps such a one be swallowed up with too much Sorrow By
all which it appears and likewise from Experience that true Repentance is always accompanied with godly Sorrow and that not only in the Souls first Return from sin to God but the Saints in all their Relapses and Returns it 's accompanied with godly Sorrow 3. Concomitant and Companion of true 3. Holy Resolution Repentance is Holy Resolution in the strength of Grace 1. To Sin no more to be Drunk to be 1. To sin no more Prophane and Graceless no more Hos 14 8. Ephraim shall say what have I to do any more with Idols Isa 30. 22. Thou shalt cast them away as a Menstruous Cloth thou shalt say unto it get you hence O! sin in the eyes of true Repenting Souls is a Monstrous thing and they resolve against it they say to it get you hence get you hence Pride and get you hence Covetuousness c. Job 40. 5. Once have I Spoken but I will not Answer yea twice but I will procced no further 2. Holy Resolution for time to come in 2. To cleave to and serve the Lord. the strength of the Grace that is in Christ Jesus to keep close with God and to be a Faithful Follower of him in 〈◊〉 his Ways and to be obedient to him in all â—â—s Will according to the Exhortation to New Converts Acts 11. 23. They exhorted them all that with purpose of Heart they would cleave to the Lord. This was the Holy Resolution of Joshua Ch. 24. 15. But as for me and my House we will serve the Lord. And the Prophet Psal 119. 115. Depart from me ye Evil Doers for I will keep the Commandments of my God This Holy Resolution brought into Practice God owns abundantly Isa 26. 7 8. 1 Cor. 15. 58. 4. Companion of Repentance is Watchfulness 4. Companion of Repentance is Watchfulness and Care for Future to come against sin and to the performance of Duty without which the highest Resolutions prove Abortive and comes to nothing without this Watchfulness against sin and the occasions thereof persons are easily ensnared therewith to be Watchful of Satan and all his Wilds and Devices who Watches to catch Souls with his Baits to be Watchful of Men and all the Occasions they meet with in the World to draw them to Evil to be Watchful of themselves and their own Deceitful Hearts that they be not enticed and ensnared O the Carefulness of the gracious Soul in this matter and the Pains he taketh with his own Heart to keep it in subjection to the Lord that it miscarry not in any matter either of Omission or of Commâ—ssion by any Temptations but where the Repentance is not right but feigned there is no Care or Watchfulness or very little and slender Care or Fear of sin very little Care and Conscience to keep close with God in Duty Very little Watchfulness unto Prayer to times of Prayer and to keep the Heart to God in Prayer but the wise Mans Eyes are in his Head and his Heart is instructed in Wisdom he knoweth that to depart from Evil that is Vnderstanding Job 22. 28. And therefore according to the frequent Exhortations in the Scriptures is Watchfull and Circumspect very careful of Occasions and Temptations Avoiding all Appearance of Evil and Companions that may ensnare therewith see 1 Cor. 16. 13. Eph. 5. 7 11 12 15 16 17. 1 Thes 5 22 6. Repentance is a continued Work in all 6. Repentance is a continual work the Parts thereof or with all it's Concomitants it 's never over or ended while in this World in this Imperfect and Sinning state 1. It 's necessary in the first Work of Closing with God and the first visible Work is a turning to the Lord a change of Estate a change in Spirit in Principles in Conversation without which there is no Salvation as hath been before shewed 2 Cor. 5 17. If any man be in Christ he is an New Creature Old things are past away behold all things are become New 2. It 's the daily Work of Christians in as 2. It is the constant Work of Christians much as the sinful Nature continues by reason of which there are many Vanities and Evils that occasions Need of daily Repentings and through Temptations sometimes especially with some grosse Miscarriages which must be repented of The Truth hereof the former Examples of Saints in Scripture doth witness as Job David Peter c. with many others Repenting Mourning and Abhorring themselves as likewise the present Experience of some in this matter so that its the daily Work of Christians to be daily renewing their Repentance and to be turning more and more to the Lord and this Work must go on till we come to Perfection The Life of Saints is a Life of Watching Warring Repenting Mourning Praying Believing and Obeying till they come to Glory every New sin must be repented of and the Body of Death must be Mourned under and the Pardon of Purging of not only known but unknown sins must be prayed for Psal 19. 12. Who can understand his Errours cleans thou me from secret Faults A Loose Vain Carnal Careless Sluggish Negligent frame of Spirit and Conversation do wonderfully unbecome true Christians and do rather demonstrate such Persons in whom it is to have a Name to be Alive and yet are Dead Dead while they are Alive They are the Humble Holy Repenting Believing Obeying Souls that are in the way of Life Mat. 5. 3. to 8. Psal 50. 23. Phil 3 20 21. Therefore 1. Wonderfully is the World 1. Vse cheated with the Name of Christians and Church without Repentance who talk of Christianity Church Worship Ordinances Remission of Sins Glory and all without Repentance which is impossible a horrible Thing is committed in the World upon this account not only to pretend to Christianity without Repentance but hates abhors and persecute those that do repent and come to the Lord surely such are far from the Truth of Christianity 2. Greatly likewise are they mistaken 2. Vse who think that Repentance is no Evangelical Work but Legal or that it is but once to be performed it 's not only contrary to the Scripture and Experience of Saints but tends much to Carnalness and fleshly Liberty or it must be found in Persons who think themselves perfect and without sin and so need no Repentance An Argument of gross Ignorance not knowing themselves and from thence pride of Heart being puffed up with their own Deceivings 3. Therefore let gracious Souls be exhorted 3. Vses to be daily Repenting and Turning to the Lord there being daily Cause thereof and need to be Exercised therein as there is of Faith for Faith as to Interest cannot be kept alive but by Repentance therefore as they sin daily it behoves them to Repent daily and to be daily turning to the Lord. Object Repentance and Faith and every Object New Covenant Virtue is the Gift and Work of God and comes under the absolute Promise
of the New Covenant Jer. 31. 33. I will put my Law in their inward Parts and will write it in their Hearts What need so much a doe about the matter as if it were the Work of Man this seems to be Legal and not Evangelical to set Man upon that which is God's Gift and Work Answ We are to distinguish in this matter Answ or else we may quickly confound Truth and lose the Truth of our selves too I say we are to distinguish between the Act of Divine Virtues and the Habit that is not only the Power but Disposition wrought of God in the Heart according to his Promise and the Actings thereof for Repentance Faith Love Obedience c. is our Act and our Duty and sure enough we shall Perish if it be not done Therefore though it be of God to effect the New Work within which is his special Grace where it is yet four things do weightily concern us to be instructed in 1. That the Acting of Divine Grace into the Performance of Gospel-Duty doth concern us and is the Duty of all though they have not the Law written in the Heart 2. That you can never know this Law of Grace to be in your Hearts but by your Holy Disposition of Acting Divine Vertues and Duties sure enough they are Graceless Persons who act not those Divine Virtues the Gospel requires 3. Persons sincerely Acting and Working towards God in Divine Grace and Life received is the undoubted way of Increase thereof and therein God will bless Endeavours with Increase and curse Sluggishness and Negligence with Loss of all Mat. 25. 16. to 29. 4. That it 's a dangerous and pernitious Understanding of Gods absolute Promise in the New Covenant so as to make null his Conditional Promises in the Administration thereof even as dangerous if not more then to fix on the Conditional so as to make null the absolute But there is a saving Understanding of both if rightly directed therein CHAP. XIII Treateth of Justification THe next thing I shall come in order to Chap. 13. Of Justification speak unto is the matter of Justification this followeth Faith and Repentance according to the Law of the New Covenant it followeth Effectual Calling according to the Order stated Rom. 8. 3. Whom he predestinated them he called and whom he called them he justified c. In this Order Justification followeth Calling in which Faith and Repentance is included and therefore is it propounded in the Gospel on terms of Faith and Repentance Acts 13. 39. By him all that Believe are justified c. Rom. 5. 10. Being justified by Faith we have Peace with God Luke 24. 47. Repentance and Remission of Sins must be preached in the Name of Christ c. Remission of sins upon Repentance In my Discourse about this Matter I shall endeavour to shew 1. What Justification is Justification is 1. What it is an Acquittance and Discharge from the Guilt and Eternal punishment for sin and is the same as Remission and Pardon of sin For a Person whose sins are pardoned is justified and his sins are as if they had not been that Justification consisteth in the Pardon and Remission of sin is clear Rom. 4. 6 7 8. Even as David describeth the Blessedness of the Man unto whom God imputeth Righteousness with Works Here is an imputed Righteousness without Works Righteousness and Justification in this place is all one and vers 7. explains what this Righteousness and Justification is Blessed are they whose Iniquities are forgiven and whose Sins are covered Blessed is the Man to whom the Lord will not impute Sin So that it 's evident that Righteousness unto Justification consists in this the Forgiving Covering and not Imputing of sin the same we have in substance Act. 13. 38. Be it known to you Men and Brethren that through this Man is preached unto you the Forgiveness of Sins the Forgiveness of Sins is the glad Tydings of the Gospel and vers 39. declares this Remission of sins to be Justification And by him all that Believe are justified from all things from which they could not be justified by the Law of Moses that is their sins are forgiven Col. 2. 13. Having forgiven you all Trespasses and where all Trespasses are forgiven such Persons stands Quit and Justified before God Rom. 33. 34. Who shall lay any thing to the Charge of God's Elect it is God that justifieth who is he that Condemneth If God pardon acquit and justifieth who can Condemn And thus much as to the Matter of Justification what it is and wherein it consisteth 2. How this Justification and Righteousness 2. How it is to be obtained is to be obtained and this I shall mind on a twofold Account 1. As it relates to God and 2. As it relates to us 1. As it relates to God the Father that 1. As it relates to God his Justice must be satisfied so it might come unto us in a way of Justice as well as Mercy Man having sinned and being gone out from God by sin and Disobedience he being a Just and Righteous God his Justice must be satisfied that so he might have a Honourable and Righteous way of exercising Mercy to Sinners and the way of satisfaction to Divine Justice and Demonstration of Divine Love and Grace to Sinners was by Jesus Christ crucified The Son of the Father in Truth and Love The Death and Sufferings of our Lord was the alone satisfactory Sin-offering to the Father for the sin of sinners this will appear if we consider 1. How frequently Christ is said in Scripture It appears 1. Christ dyed for Sinners to Dye for our sins 1 Cor 15 3. For I delivered first of all that which I received how that Christ dyed for our sins according to the Scriptures Gal. 1. 4. Who gave himself for our sins c. that is because of our sins our sins were the cause of his Death that he might thereby make Peace and Reconciliation for sinners that the way of Mercy might be opened and a Hopeful way of Salvation for sinners in that He bear our sinâ— on his own Body on the Tree 1 Pet. 2. 24. That he dyed for us 1 Pet. 4. 1. And for our sins the Just for the Vnjust that he might bring us to God 1 Pet. 3. 18. that is in our sted that we might Live 2. That God the Father hath in Scripture 2. God hath declared his satisfaction as clearly and fully declared his being satisfied and well pleased with and in the Sufferings of his Son for the sake of Sinners And this will appear if we consider 1. That God the Father laid our sins upon him and surely he would never have laid our sins on the Back of his Son if he had not been well pleased in his Bearing of them Isa 53. 6. All we like Sheep are gone It appears 1. He laid our sins upon his Son astray we have turned every
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
with God improving Divine Grace received and acquaintance with the right way of attaining of assurance it 's true that Hope as well as Faith admits of degrees sometimes there is the full assurance of Hope which is the next step to the full assurance of Faith we are saved by Hope as well as by Faith Rom. 8 24. And Hope is the anchor of the soul to hold us firm and stedfast to the Lord Heb. 6. 19. Therefore be sober and hope to the end and cast nâ—t away your confidence if you never get above a well grounded hope of an interest in Grace and Glory you are safe See the precious promises made to this Grace or rather to the persons in whom it is Ps 31 24. 33. 18 19 147. 11. Quest How may I know that my Hope Quest is right and not the common ungrounded Hope of the World and Hypocrites Answ 1. When it is rightly grounded Answ not meerly fancy and imagination taken up either from a common notion of Christianity and hear-say of Heaven and Happiness conclude an interest and pretend an hope to be saved without any work of Grace at all in the heart and thus deceive themselves with a vain hope can give no reason thereof but God is merciful and Christ died for sinners and they be Christians and hope to be saved although altogether strangers if not enemies to the work of Grace Others hope ariseth from a meer rational conversion from some external acts of sin to some external duties and so it may be to another though not a new life altogether without a new heart and thence hope to be saved Now the well grounded hope of the Gospel must be on the same that Faith of interest is on the same grounds must souls get first into hope that is the word and promises of the New Covenant and the work effected in the heart where there is an harmony in word and work there is a stable ground for hope as there is no stable ground for hope from the Word without the work so is there no ground for hope from the work without the Word but when the soul can say I have believed repented and obeyed the Gospel and it is its desire and endeavour to persevere therein to the end there is a Gospel ground for hope of an interest in the precious promises of the Gospel 2. From the effects of this hope to increase and strengthen it when the soul is sincerely prosecuting the design of Holiness and desireth and endeavoureth to be more like Christ daily and less like the World it 's an undoubted discovery that the hope is right 1 Joh. 3. 3. Every man that hath this hope in him purifieth himself as he is pure And a wonderful discovery I fear it is of the vanity of the hopes of multitudes of professors that think themselves gotten above the World whose great design is to be like the World great and rich like the World proud and vain in their fashions like the World dead and lifeless to the power of Religion like the World but where is the man where is the woman to be found who designs conformity to Jesus Christ and mourns in the sense of non-conformity that yet remains and reioyceth that a time will come that the vile body shall be changed and fashioned like unto his glorious body He that hath this hope in him purifieth himself as he is pure CHAP. XVI A further Discovery of the New Covenant and Life of Faith OF this much hath been spoken in what hath been before minded yet I shall speak a little more distinctly to it in this place 1. The Gospel or New Covenant are 1. Of the Gospel or New Covenant tearms equivalent and intends one and the same thing in substance the New Covenant is so called because it is the Covenant of the renewed Estate of the new Life and deliverance out of that estate of sin and death into which we fell by the first transgression this Covenant relating to new men and women in Christ Jesus and the new World the whole new estate propounded and promised therein made 1. In and with Christ Jesus the head of this new and glorious design of God in the renovation and restauration work and 2. In him with all the members of his body the Church Tit. 1. 2. Tit. 1. 9. On whom this design of God shall undoubtedly be accomplished it being the glorious and undoubted end and issue of the great undertaking of Christ our Lord in his suffering for sinners Joh. 6. 38 39. Eph 5. 25 26 27. Called a Covenant of Grace because the regeneration and restauration work in all the parts thereof is the effect of the free Grace of God in Christ Jesus and a Covenant or promise of Life because it is a deliverance from death into a state of Life never to die again it 's called the Gospel which signifieth glad or good tidings Luke 2. 10. Rom. 10. 15. It imports all the good promised in the New Covenant of Pardon Peace Life of Justification Sanctification and Glory with the way by which it is effected that is by Jesus Christ crucified raised and ascended in the performance of his Mediatory Office 1 Cor. 15 1 3 4. It intends the glad tidings of remission of sins by Jesus Christ and of Salvation Luke 24. 47. with Mark 16. 15. It being one and the same commission it promiseth remission of sins and Salvation on its own tearms i. e. on Faith Repentance and new Obedience it promâ—seth acceptation in service and gives rules relating thereunto unto which all New Covenant spirited people ought to take heed Acts 3. 22 23. It promiseth assistance in service Isa 26. 12. 2 Cor. 5. 5. Phil. 2. 13. Eph. 1. 6. With eternal Life and Glory in the World to come and preservation thereunto in the way of Faith Holiness and sincere Obedience unto the end 1 Pet. 1. 5. Heb. 5. 9. This is the New Covenant the Gospel the glad tidings of Gods free Grace and good will to men accompanied with the discovery of the dreadful state of all that do not believe and obey this Gospel There is Pardon and Peace Grace and Life a Kingdom and Glory and that Eternal given by covenant and promise to all that in truth believe and obey the Gospel Heb. 5. 9 9. 5. Contained in that Gen. 12. 3. In thee shall all thee Families of the Earth be blessed which includes all the blessings of the New Covenant relating to Grace and Glory but of this I have written distinctly and of the Mediatory Office of Christ in this New Covenant in a Book entituled The Discourse of true Gospel Blessedness or The distinction of the two Covenants Old and New to which I refer the Reader that desireth to see further in this matter And 2. As for the Life of Faith in this 2. Of the Life of Faith Gospel or New Covenant and the truth of God therein what
our God with all our hearts and our neighbours as our selves Mat. 22. 37 38 39. And this must needs be the Law of the Gospel if we will have any Law at all it 's true the Law required it but the Gospel effects it it effects what the Law required 2 Cor. 5. 14. The love of Christ constrains us that is it maketh us willing to love and obey the Lord. 4. The Law in the matter thereof is perpetual therefore not to be done away in the matter or substance but in the manner of administring as administred in the old Testament that called the Moral Law was the foundation of the Ceremonial and Judicial they were both drawn out of the Moral the Moral in the first part thereof required the worshipping of the one true God the Ceremonial shews how this one God would be worshipped the second part relates to the duties of men each to other the Judicial opens those duties with the penalty of the breach thereof relating both to God and men And as it is in the hand of Christ it is the same still the Moral Law substantially is the foundation of all duty as to the ordering of the conversation for the duty of it was never taken away as it tends to holiness and as it is in the hand of Christ it calls for Faith in him and obedience to him for the rise of all duty was from the Law which had its rise from the holy God and sutable to its being opened was to be obeyed And the perfection required in the holy and just Law of God will be the perfection of Saints in Glory perfection in love and holiness will be the glorious state of Saints and indeed it was the great design of God in the Gospel by Jesus Christ to bring up a people to the spiritual perfection required in the Law which is begun here by Faith and Holiness and shall be perfected in Glory So then this being the spiritual and perfect rule of Holiness drawn by God Himself and presented to men as a character of that perfection he designed to bring up his people to by Jesus Christ it remains in his hand as the foundation of all Law and Spirit working in the heart for the gradual perfecting of the Saints therein To make this clear that it is as to the matter thereof the same and must be the same in the substance thereof for it requires the owning and worshipping the one true God in Holiness which is the duty of the Gospel and will be the eternal duty and work of Saints in Glory And Jesus Christ the Lord of this Gospel-ministration and Mediator of the Gospel-covenant gives us rules as to the manner how God will and must be worshipped and to him are we bound to submit in all his Ordinances and Institutions about the manner and matter of his instituted Worship and not turn back to the Mosaical Institutions but now Christ gives rules in the Gospel as the Ceremonial Law did under that ministration and if we refuse Christs Institutions and go back to Moses we must lose our part and interest in Christ and the Gospel Gal. 5. 2 3 4. And the Judicial Law we have from Christ to curb sin and transgression and to keep order in his Kingdom in this imperfect state that is the Order Offices and Government in his Church his House his Kingdom and both rules of Worship and Discipline flows originally from the right of the Moral Law as the Ceremonial and Judicial did though now as a part of the new Covenant in the â—and of Christ our Law-giver or Statute 〈…〉 er who writes it in the hearts of his 〈◊〉 as in the Word of the Gospel â—he â—ourth thing mentioned to be con 〈…〉 d is what Law it was that Christ fulâ—â—lled in his active and passive obedience and for what sins it was that he suffered To this I answer 1. That it was the Law given by the hand of Moses and written in Tables of Stone that Christ fulfilled in his active and passive obedience for and in behalf of sinners and then it was for the sins committed against that Law the truth hereof appears from Scripture the Scripture speaks not of any other Law that was the Law which Christ came to fulfil Mat. 5. 18. That was the Covenant and Law God made with his people called the first Covenant and as a Covenant and Ministration was to be done away Jer. 31. 31 32 33. Whether this Law was given to Adam before the fall or written in him I shall not dispute It 's that in which the Scripture is silent if we suppose that it was written in him we must likewise suppose it to be much inferior to the writing of the Law in the hearts of Believers in the new Covenant for he fell from his estate and all we in him but the Law of the new Covenant is so written in the heart as that they shall never depart from him it shall be their eternal perfection in Glory and the design of God herein is not to bring us back to Adam's first estate who in his first and best estate was of the earth earthly 1 Cor. 15. 47. But to the second man which is the Lord from Heaven Yet I shall not question but that the whole Law might be included in that one instituted Ordinance Gen. 2. 17. As it was in that instituted Ordinance of Circumcision given to Abraham Gen. 17. 10 c. Compared with Gal. 5. 3. And in the Gospel the instituted Ordinance of Baptism includes the whole Law of the Gospel Mar. 16. 15 16. Gal. 3. 27. And so that instituted Ordinance being broken the Law might be the flaming Sword in the hand of the Angel to keep the way of the tree of Life that none could enter but by the Mediator for the Law it was which stopped all entrance again to God but by the Mediator the Law it was that did curse for sin and was the fiery administration of death and this is the Law that Christ did bear the curse thereof for sinners 2. And then it must necessarily follow that Christ died for the transgressions that was against this Law ever since the fall of man and not so properly in a meritorious way for Adam's transgression against that instituted Ordinance in eating the forbidden fruit for which death came in upon him and his posterity and we are all under the execution of that sentence which was especially the nihilating of the body with the miseries attending that sentence in order thereunto and an usher though not the cause to eternal misery For the eternal state of man is brought in by Jesus Christ but that sentence past no further than this Gen. 3. 19. Dust thou art and to dust thou shalt return There is not a word of eternal death in misery but the undoing of what God had done and the eternal estate came in by the death and resurrection of Jesus Christ eternal Life and
danger or the like but it is not constant and sincere with God in the work 5. I come to the priviledges of this duty 5. The priviledges of Prayer and Encouragements of Prayer and encouragements thereunto to those that rightly perform it As it is a duty so there is much of priviledg in it and for such as are capable to a right performance of the duty by how much they live in the neglect thereof so much do they forsake their own mercy The first priviledg is access with acceptance 1. Access with acceptance at the Throne of Grace To come with boldness to the Throne of Grace to pour out our souls to God to make known our weakness wants and wrongs and to obtain mercy a priviledg which no carnal unconverted person in the World hath to do withal Ps 50. 16. Prov. 28. 9. 2. To have power with God when 2. Have power with God rightly performed and this have the Saints had experience of throughout all Generations Jacob the great Wrastler who had power with God and prevailed Gen. 32. 24. 28. With Hos 12. 3 4. By his strength he had power with God yea he had power over the Angel and prevailed he wept and made supplication unto him Moses likewise had power with God and prevailed for his people when God bid him let him alone Exod. 32. 10. Let me alone that my wrath may wax hot against them yet Moses would not let God alone in this matter but besought the Lord God and said c. ver 11 12 13. and prevailed with God ver 14. That he said unto him ver 34. Go lead the people unto the place of which I have spoken unto thee behold mine Angel shall go before thee c. I might speak of Jehosophat 2 Chron. 20. David Psal 34. 4. Daniel Chap. 9. 3 to 23. With multitudes of others that I might mention in holy Scripture that have prevailed with God in this way and indeed it is the priviledg of all the Saints God will be commanded by them when they pray according to his will revealed in his Word Isa 45. 11. Jam. 5. 16 17. When the Prayer of the wicked shall be turned into sin Ps 9. 7. and abomination Prov. 15. 8. and reproach Isa 66. 3. 3. To have what they will of God as 3. To have what they will an effect of this prevalency with him Mat. 7. 7 8. Ask and ye shall receive seek and ye shall find c. Joh. 14. 13. Whatsoever ye shall ask the Father in my Name that will I do and 15. 7. If ye abide in me and my words abide in you you shall ask what you will and it shall be done unto you Here is a priviledg for praying Saints it is but ask and have Ask what you will and ye shall have it only remember the rules before prescribed keep in Gods will let his will be yours and let this be the rule of your praying and then ask what you will and it shall be done and his will is a good and perfect will in all things and alwaies wills that which is best for his people so that a Christian that lives in the will of God may say truly that he hath his will granted at all times 4. Priviledg is free converse and communion 4. Converse and communion with God with God in Jesus Christ as a Son with a Father with heart delight and joy It 's said Exod. 33. 11. That God talked with Moses face to face as a man talketh with his friend Prayer is a talking with God face to face as with a Father and a friend Abraham was called the friend of God Jam. 2. 23. And talked with God Gen. 18. 23. And ye are my friends saith Christ if ye do whatsoever I command you Joh. 15. 14. Prayer is to the Saints a son-like and friendly conversing with God who is a consuming fire to his enemies but a Father and a friend in Jesus Christ to his children who have this priviledge to come boldly to him to have access with acceptance at his Throne of Grace and to commune with him about the great things of his will relating to his Glory and their own eternal welfare according to the Gospel of his Grace in Jesus Christ priviledges they are unto which all carnal hearts though wise in the World's wisdom are strangers too their souls come not in sight of these secrets O that all sincere hearted Christians did more study prize and improve this Mercy Though these priviledges are all encouragements to this duty and who or what Christian soul interested in such Grace and favour can neglect a duty attended with such soul-advantages it 's the way to maintain friendship with God persons that are negligent in this duty grow carnal and estranged from God and liable to reproof and judgment it was the sin that Job's friends supposed him to be guilty of as the cause of his affliction Job 15. 4. Yea thou castest off fear and restrainest Prayer before God But I add to these as a further encouragement 5. The great and precious promises of 5. The great and precions promises made unto praying people God made to this duty should wonderfully encourage gracious souls to a frequent and faithful performance thereof not only the promises of hearing and answering of the Prayers of his people Ps 50. 15. Matt. 7. 7. Joh. 15. 7. Jam. 1. 5. If any man want wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him but the promise of Salvation is made unto it being performed according to the rules prescribed which includes all the virtues of the new Covenant unto which the promises are made Joel 2. 32. And it shall come to pass that whosoever shall call on the Name of the Lord shall be saved which intends new Covenant deliverance and salvation compared with Rom. 10. 13 14. New Covenant spirited praying people are under the promise of Salvation therefore let all new Covenant spirited people be encouraged to this work and duty as one of the most noble Son-like parts of Christians obedience full of spiritual advantage to the soul as well as Honour and Glory to God 6. And lastly I shall speak something 6. Lastly of the hinderances and discouragements of Prayer 1. That it is not a duty but a priviledge only to some of the hinderances and discouragements that Christians meet with all sometimes in the performance of this duty 1. Sometimes with some persons a received Principle that Prayer to God is no duty nor ought not so to be performed but only as a priviledge or liberty or at most if a duty yet not to be performed by Christians without some more then ordinary movings thereunto by the Spirit of Christ and that without this it is but formal and fleshly c. And from hence they neglect this duty In answer hereunto and to help the soul out
of this mistake consider and ponder well 1. That Prayer is a duty and is frequently so stated in the Scripture as hath been before proved and ought so to be practised Mat. 7. 8 9 10. and this notion runs contrary to and thwart the law of the New Covenant and so cannot be of God and whence then it is you may easily judge 2. It s a Notion never mentioned by Christ or his Apostles in the Scriptures who were frequently exercised in this work according to time place and opportunity therefore an unscriptural and new foundation and not of God 3. The event discovers it whence it is intending to make such persons to become Prayerless and so by degâ—ees if grace prevent not graceless persons woful experience hath taught us the truth of this it s a temptation that gracious persons have met withall and have suffered much of loss thereby on the spiritual account it being the Devils design under any pretence to work off souls from this duty Yet fourthly it concerns Christians to perform it as a duty and in spirit too the duty destroys not nor hinders spiritual service and indeed it cannot be spiritual where it is not performed to God in conscience as duty prayer with and in the spirit is a duty praying always in the holy spirit and pray without ceasing c. and where it is in conscience to God performed by believers the holy spirit is never wanting to doe his office if we are faithful to our duty therefore be exhorted to be faithful in your duty and be sure you shall not want the Spirit of Christ to assist you in this or any other service of his 2. Others are discouraged in this duty The sense of sin from the sense of their sinfulness their corrupt natures O saith the soul I see such a body of death such a mass of corruption attending me daily that I am afraid to pray or to go to God as to a Father for I see iniquity cleaves to my best services and I cannot pray without â—â—n and therefore better not pray at all To this I say 1. That its a mercy to have the true sight and sence of sin with a loathing thereof and this hath been and is the case of the most holy justified persons in the world Rom. 7. 24. O â—retched man that I am who shall deliver me from the body of this death to be without the sence of Sin that is the true misery and most dangerous condition 2. Art sensible of thy Sin and Sinful Nature Man Woman and is that thy burthen in good earnest Why then Pray the more and cry the more unto God in the name of Christ for Pardon for Power to mortifie thy sins and sinâ—â—l nature and be not discouraged because of thy sinfulness indeed if you like and love thy sins then tremble God will not hear thee but if you hate and abhor thy corruptions and thy self because thereof then be not discouraged but go to God repentingly and believingly and Pray God in the name of Jesus Christ for pardon and power against thine iniquities and this know that if thou wilt not pray till thou hast no sin thou art never like to pray here in this world nor wouldst thou have need to pray hadst thou no sin Rememâ—er the Prophet made this an argument to pray the more and more earnest because of his sin Psal 25. 11. For thy Name sake O Lord pardon mine iniquity for it is great Quest Why did Christ Pray then who had Quest no sin Answ 1. Though he had no sin of his Answ own yet he was to encounter with all the sins of the world to bear our sins and to encounter with Justice and satisfie that and to conquer all the enemies of poor sinners even death it self and therefore no wonder if he was much in Prayer 2. He was a pattern to us in this matter that we might learn of him and find support for our souls in all difficulties by Faith and Prayer A third hinderance in this duty of Prayer 3. Want of expressions is want of words and expressions O saith the Soul I want the gift of Prayer had I words and expressions as some have I should be incouraged in the work but I want words to express my mind I am so weak on that account that I am discouraged in the work c. Answ To this I shall say 1. this may come to pass through thine own negligence and sluggishness want of use is ordinarily attended with debility in any duty or service the Sluggard saith a Lyon is in the way and so sitteth still from a supposition of difficulty but up and be doing and the Lord will be with thee this the Lord foresaw the backwardness and sluggishness of his people therefore hath he given so many commands unto it and promises to the incouragement of a right performance thereof I say set about the work in obedience to him and thou shalt not be without his assistance 2. If thou hast the Spirit of Prayer as that thou hast in some measure if thou be a Christian in truth for if any man have not the spirit of Christ he is none of his Then be not discouraged though thou hast but little of the gift of utterance men may have the gift without the spirit although wheresoever spirit and gift goes together it is of choice use for the Church yet be not discouraged for God accepts his children according to what they have and not according to what they have not therefore if thou canst make known thy wants and weaknesses though thy language be not eloquent yet groan it and cry it out before the Lord who knoweth the meaning of the Spirit for where the spirit of Christ is it will help to cry Abba Father and know that as a Father delighteth more in the stammering and broken language of his little Child then in the most composed speech of the most excellent Orator yea and it may be more then in the most accute language of his own grown Children so doth God the Father of all Believers delight in the Prayers of his own poor weak Children coming from sincere hearts and faith unfeigned more then in the most excellent language of the Hypocrite or Stranger and as much as in the well ordered Prayers of his own more grown and gifted children therefore be not discouraged in this matter and if thy Father see it best in thy faithful exercise of what thou hast he will give you increase 3. It may be thy Father seeth that the Spirit of Prayer without much of gift is best for thee to keep thee humble and lowly it may be thou wouldst be proud and ruine thy self if thou hadst such gifts as some others have but he knows what is best and gives sutable to our abilities though its true that abilities to a right use of gifts are of him likewise 4. We are to know that God gives his gifts
and herein is the Royal and Regal Authority of Christ in an especial manner kept up in his House his Church his Kingdom which consists in the execution of his Laws upon Transgressors in all cases according to the fact reproof admonition withdrawing 2 Thes 3. 6. rejecting if there be no other remedy nor means can prevail and this is that which makes much for the honour of Christ and good of his Church to preserve from sin recover faln sinners and to preserve the Church pure from defilements of this the Scripture is full and clear 1 Cor. 5. 7 8 13. 2 Tim. 2. 21. Heb. 12. 15 16. Mat. 18. 15 16 17. 2. Of the Officers in the Church of 2. Of the Officers in the Church of Christ Christ take we the Church of the New Testament since the death and Resurrection of the Testator to be but one Church state as the Church of the Old Covenant was from Circumcision untill the Death of Christ Then 1. Jesus Christ is the great Officer in of his Church the Angel Messenger Bishop Shepherd Prophet Apostle Lord Law giver and King of his Church whose lawful subjects believers are but he being ascended up on high to do work there for his Church in order to its spiritual and eternal wellfare hath left in his room and stead Gifts and Officers for the good of his Church which are as enumerated in the Scripture Apostles Prophets Evangelists Pastors and Teachers and all for the good of the Church Eph. 4. 11. 12. 1. Apostles men immediately called 1. Apostles inspired and sent for the first publishing of the Gospel and first planting of the Gospel Church being endued with power for such a work to give laws and directions from Jesus Christ for his Churches direction in Faith and practice till his second coming but such Apostles we now have none but they were and are our Apostles we being of the same Gospel Church Though according to the common sense of the word Apostle that is sent so we have or might or should have Apostles in the Church it signifying a messenger or one sent as I shall more fully declare in its place 2. Prophets now this of Prophets I 2. Prophets take not to be a distinct ordained Office as Pastor and Teacher but a gift in the Church and so an Ordinance of Christ for the Churches Edification not extraordinary any more then the other Ministry that we account to stand as the Ordinary Ministry in the Church probably the Prophets in the Primitive times might have more and greater gifts then any now but that Nulls not the gift nor use thereof in the Church no more then that because the Pastors and Teachers then had greater spiritual gifts then any now have Therefore we should have no Pastors nor Teachers now and so no Church and so no Religion those who work Prophets out of the Church might by the same reason and rule work out all and themselves too that by Prophets were intended ordinary Prophets for the edification of the Church what ever gifts they then had will appear if we consider 1. It was a gift to be obtained by industry and endeavour extraordinary prophesie was an immediate gift 1 Cor. 12. 31. and 14 39. 2. It was a Gift for the common good and Edification of the Church most of profit viz. of the Gifts singly Administred without Office in the Church therefore not to be lost or expulced out of the Church 3. Yet it was in some sense inferlour to that of Preaching by Office because he that is called to Office is not only a Prophet but more then a Prophet and this will appear if we consider 1. That all the Prophets work was to speak by way of Edification Exhortation and Consolation but the Elders or Officers work and duty was and is to Exhort Reprove Rebuke with all authority 2 Tim. 4. 2. Titus 2. 15. which none out of Office might authoritatively doe 2. The Doctrine of the Prophets must be judged and tryed as supposing they might speak amiss and fail but the Officers are supposed to have attained to such a degree of knowledge in the School of Christ as that there is no such rule prescribed for them 1 Cor. 14. 29 30 31. not that Officers or Elders are without all limitation in this matter but under the Churches judgment 3. Prophesie was such an Ordinance in the Church of Christ as that the Church it self might be too apt to despise it by reason of its meanness as is implyed 1 Thes 5. 19. 20. Quench not the spirit despise not Prophecyings it seems they were all for Preaching but despise Prophecyings as it is too much at this day 4. The Prophets might through weakness bring forth something that was not good or true yet not to be despised v. 21. Prove all things hold fast that which is good Which implyeth that there might drop some things from the Prophets that might not be good yet it should not be despised nor they discouraged but that which was good imbraced and that which was bad left and the Prophets instructed therein for their amendment All which proves that the Prophets were ordinary gifted persons in the Church for Edification after its first gathering till Officers were chosen and the Officers was to be chosen out of the Prophets that is to say the best gifted and quallified among them and this answereth the order 1. Apostles Secondarily Prophets c. and this was the rule observed Acts 13. 1 2. And out of these Prophets and Teachers must Barnabas and Saul be taken for more publick work and service and if this rule were observed in the Churches it would be a way according to the Lord's Order to raise up gifts in the Church fitted for Office as occasion calls for it for this of Prophecy is a constant order in the Churches to be continued Prophets and an official Ministry may and should be together in the Church so would not the Church be without persons gifted and fitted for office as need requireth The next out of the Prophets are Evangelists 3. Evangelists Gospel cryers or Gospel preachers or Apostles that is ordinary Apostles this is an office of great use in the Church though almost left out and lost as if it were extraordinary and only for the primitive times the reason thereof rendred because there are no such Gifts now nor Apostles to call them to the work or direct them in it A wonderful weak way of reasoning by the same rule we may reason out all offices and officers out of the Church yea and reason out Church and all for want of Apostles and Gifts and here lieth the great reason of the seekers loss want of Gifts and gifted persons as the Apostles to administer Gospel Ordinances and this is next of kin to it for the same reason that works out Evangelist will if followed work out all 1. That there were such called and authorized